AS it is an Affliction that through a strange Deservency of the Primitive Zeal, in the exteriour Worship of our God, so Solemn and Eminent a part thereof, as the Publick Celebration of the Sacrament of Baptism, should be so much neg­lected (not to say oppos'd) as to stand in [Page 2] need of Patronage and Assertion; so it is an Advantage to engage in the defence of a Practice as Antient as Christianity it self, and as general­ly received (till of late) without Contradicti­on or Dispute. Since therefore that devout and excellent Office labours under such unhap­py Circumstances, and that no other Pen has been purposely employed to redress the Grie­vance: One of the meanest of its Admirers, has ventur'd to expose his Weakness for its Cause, rather than suffer it by appearing Friendless, to fall into more contempt.

Let him not be thought herein to presume on his own Abilities (which he is conscious how small they are) since he espouses a Cause so arm'd with Truth, Antiquity and Reason, that it cannot be a sufferer, ev'n by the weakest ma­nagement: Which makes him imitate the He­brew Champion, accosting the Philistin Giant, and despise the Armour of fallacious Sophistry, as sufficiently guarded and secur'd by the Na­kedness of that Truth which he maintains. And he cannot doubt, but that the better it is di­scern'd, it will have the greater Prevalency, and in spite of Opposition, become more than Con­queror.

For the Conviction then of such who refuse to bring their Children into the place of Pub­lick [Page 3] Worship, the Church, to receive their Ini­tiation into the Christian Religion, by the Sa­crament of Baptism, there in the Face of the Congregation; but either through Obstinacy, Pride, or Ignorance, contend to have that Of­fice perform'd within their Houses: It may perhaps be pertinent to proceed in this Method, and propose to their consideration.

First, The Rubrick of our Church prefix'd to the Office of Publick Baptism of Infants.

Secondly, The Consent in this particular, be­tween the Eastern and Western Churches.

Thirdly, The Ground of this Rubrick, up­on what strength of Antiquity and Reason it relys.

Fourthly, The Power of the Church to make this Injunction, and the indispensable Obligation that lies on them to obey it.

And lastly, To answer the most material Ob­jections, that are usually made against the perfor­mance of this Duty.

But here while the necessity of bringing Chil­dren to the Church, to receive their Baptism, is asserted, it must be understood to mean it with a Supposition of their being in a condition fit to be carried abroad; for in case of Sickness and extream necessity, where there is danger of their dying Unbaptiz'd, the Church has allow'd [...] [Page 6] St. Matt. 3.6 St. John the Baptist performing it in Publick, and the Apostles afterwards, when they were at Liberty so to do: for it was done in the As­semblies of the People, for the most part, which is one main thing requisite to make any perfor­mance Publick; and then it was done too in the publick places of Worship, such as were con­sistent with the State of Christianity at that time, the other great requisite to compleat a publick Office.

Thus Justin Martyr, who flourish'd An. Dom. 150. early in the Church, speaking of the manner of admini­string Baptism, says, Apol. 2. pro Christia­nis: [...], &c. They (meaning the Per­sons to be baptized) are carried by us to the place where the Water is, and are regenerated the same way that we had been before: And again he says, The Name of the God and Father of all things is mention'd, and we invoke that alone; leading the Person to be Baptiz'd to the [...]. Laver or place of Washing; by which Laver if he does not mean the Baptistery or Font; yet he intimates the publick performance of the Office, and is else­where positive, that Baptism was administer'd in the publick Assemblies, as we shall hereafter find him cited by the Magdeburgenses, which suffici­ently makes for the purpose of this Discourse. For if in his time there were no public Fonts, it was because the Church was not then in a set­led [Page 7] State; and the Church by performing those Offices of Baptism, and the like, in the places, and at the times of their more solemn meetings, did sufficiently declare those times and places to be the properest for such Administrations. And that in the settlement of the Church, they were determin'd to them, will be manifest from Epist ad omnes Ortho­doxos. St. Athanasius who flourish'd in the Year 340. who making an admiration of the Villany of those times, says, Was ever the like Fact com­mitted, even in time of War and Persecution? And this unparallel'd Wickedness was the burn­ing the Churches and Baptisteries: By which it appears, not only that Fonts for publick Baptism were then in use, but that they had been of much antienter standing; for had there not been such places long before, how ridiculous had it been for the Father to say, That the like wickedness had ne­ver been committed (for the Interrogation here is much stronger than a Negative) and to wonder at it as a new and unheard of Thing. Neither was the use of Fonts unknown in the Latin Church, for Anno Dom. 203. Tertullian, of earlier date than Atha­nasius by above a Hundred Years, De Coron. Mil. cap. 3. says, That going to the Font, they (the Persons to be Baptiz'd) first made in the Church, and under the Hands of the chief Ruler or Hierarch, as De Hier. Eccles. Dionysius calls him, an open Renuncia­tion [Page 8] of the Devil, &c. And Nec oti­osè praemissum à Tertulliano in Ecclesia. La Cerda in his Notes upon that place, says, It was not im­pertinently said by Tertullian in the Church: for this Abrenunciation was not made at the Font, but in the Church, and then they went to the Font; which, as we shall have occasion to observe here­after, was sometimes built without the Church. And that this may not seem an Objection a­gainst bringing Children to be Baptiz'd in the Church, let it be remember'd, that though the Baptism was sometimes administer'd without the Church; yet the Examination and Abrenuncia­tion were always made within it. And St. Greg. Nazianzen in the Fourth Century tells us, That the person Baptiz'd was led to the Altar, saying, The [...], &c. Orat. 40. in Sanctum Bap. Station in which we presently stand after our Baptism, before the [...]. ibid. great and holy Place, represents the Glory of our future Life. And St. Ambrose, a Latin Father of that Century too, has much to the same purpose, thus, De Initi­andis, cap. 2. post haec rese­rata tibi sunt. Sancta Sancto­rum. Afterwards the Holy of Holies is open'd to you. And in another place Lib. 4. de Sacrament. cap. 1. that you may understand what is the Second Tabernacle, into which the Priest introduced you, &c. To con­clude this quotation of the Fathers with St. Chrysostom, much of the same Age, we find him telling the persons to be Baptiz'd, Homil. 19. Catech. ad Il­luminandos: [...] That tho' they who at their death are initiated by the [Page 9] Sacred Mystery of Baptism, might obtain equal Favor and Grace with those who did not defer their Regeneration; yet they had not an equal will and inclination, neither was their Prepara­tion (which he much insists on) equal. For, as he goes on, the first were made partakers of that Sacrament in their Beds, the others receiv'd it in the Arms and Bosom of the Church; where we find he directly opposes the Baptism in the Church to the clinick Baptism, superstitiously used by some.

Which sort of Baptism was so detested in the primitive times, that he who receiv'd it, was ne­ver, to be admitted into Holy Orders; and it was objected to Euseb. Hist. Eccles. lib. 6. cap. 42. Novatus after his surrepti­tious Consecration. And this will give us the true sense of that Concil Matisconense, Can. 3. Council, where after men­tion of Easter and Pentecost for the Administrati­on of Baptism, it follows:

Therefore we command all Men, reclaim'd from their Errors or Ignorance, by these present Admonitions, to wait with their Infants at the Church, that they may injoy the Festivity of the lawful time (meaning Easter, &c.) and be Regenerated by the holy Sacrament of Baptism; whereby they may, if they live, be capable of the honour of executing the Priestly Office. If these are not sufficient Instances of this kind, [Page 10] Thesaur. Cathol. Artic. 11. Baptisteria. Cocceius will afford the enquiring Reader more. To proceed then from the Fathers to the Councils, we shall find in the Third Council of Can. 59. [...], &c. Constantinople, in the Year 680. this express prohibition of Baptizing any, not only in private Houses, but even in the Oratories in them. Thus Baptism must by no means be Administer'd, in any private Oratory within a House: But let those who being purg'd from their Impurities, are thought worthy of Illumination, be brought to the Catholick Churches, and there let them injoy this benefit: And the Non-observation of this is punish'd with deposition of the Clergy, and with Separation in the Laity. Which Ca­non is agreeable to that Novel in the Authenticks of Collat. 5. Tit. 13. Nov. 58. Praefat. [...], &c. Anno 552. Justinian, wherein he says, That it was establish'd by an antient Law, That no one should perform divine Offices [ [...]] in a pri­vate House: Which Law the Emperor there confirms with a new Interdiction, making both the Owners of such Houses liable to a penalty, and the Houses themselves to publick Taxes. And he obliges the Patriarch to see this Law put in Execution under the Forfeiture of Fifty Pounds in Gold; and he gives the reason of the penalty, because it was a matter about which the Empe­ror was studiously careful, as tending to preserve [Page 11] the unity of the Church, and to prevent clan­destine doings. Tho' afterwards the Emperor Leo in his Constitut. 15. [...], &c. Constitutions allows Baptism to be administer'd in private Oratories, (which Orato­ries however were consecrated Places) but not elsewhere.

And in another Concil. Meldense, Can. 48. Council in 845. 'tis de­creed, That no Priest should presume to Baptize any where, but in the Baptismal Churches, and at the times appointed, unless in case of Sickness or extream Necessity.

However it may not be impertinent to strengthen what has gone before, by some Testimo­nies, which because they come from Persons either indifferent, or profest Enemies to any thing that had an appearance of superstition, will be un­questionable. Expos. de Authorit. Con­suet. Baptisand. Infant. &c. pag. 694. Cassander the Pacifick Ca­tholick, a Man of much Moderation and Indif­ferency, who in one part of his Writings, pro­fesses, it is his business to avoid partiality Lib. de Officio pii vi­ri, & c. and enquire into the truth of Things; tells us, that with general consent it was receiv'd in all Churches, That only at certain times, (that is Easter and Pentecost) Baptism was solemnly ad­minister'd, and that only in the Church by the Bishop and Priests, & c. and neither Children nor the adult were Baptiz'd in Private, but in imminent danger of Death, and when by reason [Page 12] of Sickness, they could not without hazard of their Lives be brought abroad. And De Orig. Templorum, cap. 6. Hos­pinian, who has given sufficient proof of his not being superstitiously affected, acknowledges that Histories bear witness that the Christians, after the Apostles time did meet together, especially in times of Persecution, in Coemiteries, that is, places set apart for the interment of the Martyrs, and that there they celebrated their Religious Assemblies. And he tells us out of Lib. 2. cap. 14. Theo­doret, That in the Persecution under George of Alexandria, when the Adversaries of Christiani­ty prevail'd, and had got the Churches into their possession, the Christians were forced to meet in the Coemiteries to perform their Devotions; and cites Appendi­ce ad Platinam de Coemiteriis. Onuphrius, who says, That because the primitive Fathers were wont to assemble at the Tombs of the Martyrs of Sacred Memory, on the Anniversary Day of their suffering, the large and capacious places of Prayer for their Publick Assemblies, lying near those Burial pla­ces, were call'd Coemiteries also. And he adds of himself, That the Roman Pontifices or Bishops, were wont to celebrate Stations, that is, all publick Acts of their Episcopacy, among the Se­pulchers of the Martyrs; and therefore, says he, these Coemiteries were to the Christians as Tem­ples and places of Prayer, in which the Bishops [Page 13] call'd their Synods, and administer'd the Sacra­ments. And to confirm his assertion, he tells us of an Edict of Baron An­nal. Hist. Eccles. Galienus, who lived in the Year 256. extant, wherein the Son com­mands the Coemiteries which Valerian, the Father, had taken from the Christians, to be restor'd to them, that they might meet to perform their Religious Worship there. So that whoever de­nies the antient Custom of publick administrati­on of Baptism, must either make Baptism no Sacrament, or yield that there are more than Two, or disprove this great Authority, as well as several others. For Panstrat. Cathol. Tom. 4. Iib. 5. cap. 15. Chamier, as little a Friend to Novelty, or Superstition as Hospinian, acknowledges this laudable practice of Baptizing all Persons in publick, and cites St. Epist. 33. Am­brose saying that the Catechumens being dismiss'd, he gave the Symbo­lum. Badge of their profession to some who desired it, or rather who were qualified for it, (as some have critically distinguish'd between the Catechumens and the Competentes) in the Baptistery or Font of the Church. And the same Author cites Vasquez, saying. We use no other ceremony in giving the Name, only to ask the Sponsors by what Name the Person brought to the Church to be Baptiz'd, is called? And again he quotes Cyrill, Hierosol. Cat. Mystagog. 1. [...], &c. St. Cyrill, mentioning the Baptistery, and telling his Auditors that they [...] [Page 16] and 7 ^th Century; and they quote Lib. 18. Re­ium Roman. Paul the Deacon, alledging that their Baptism in private Houses was very rare, and that only when ne­cessity compell'd them to it. And this was con­tinued down to the 13 ^th Century, as whoever pleases to peruse those Writers, may be satis­fied.

This might be reasonably hoped to suffice for the Antiquity on which our Rubrick is grounded; as to the matter of fact, That Baptism was from the first Institution still administer'd in public, that is in the publick Congregation, and the publick place of Worship, the two Sherloch. Rel. Assem. Part 2. Chap. 4. pag. 289. essen­tials requisite to make the Baptism publick; and that as soon as the Church began to be settled, and to obtain places for Religious Worship; there were still set apart and erected places for the peculiar Administration of Baptism, accord­ing to that of Walafrid. Strab. lib. de reb. Eccles. cap. 6. Walafridus: The honour of Religion encreasing through length of time, and success of Affairs, the splendor of Ecclesiastical Constitutions grew to a just hight: And the ce­bration of the mystical Laver of Baptism became more solemn, and therefore spacious Fonts were set up in which the Priests did Administer that Sacrament of Faith, with very splendid Cere­monies: And tho' it was the custom at first to build these Fonts without the Church, as Epist. 12. ad Sulp. Seve­rum. [Page 17] Paulinus says, Severus did; yet afterwards, says Lib. 1. de Rit. Eccles. cap. 19. Durantus, they began to be brought Prope [...]. into the Churches, near the Porch. And accor­dingly Hist lib. 1. cap. 21. Greg. Turonensis shews, That the Font in which Clodoveus was Baptiz'd by Rhemigius, was placed in the Church. This is the Antiqui­ty that gives occasion to our Rubrick, and the Reasons are as prevalent.

Two we have mention'd in the Rubrick it self, and even those are by the wise and serious consideration of the Church, thought sufficient to procure an admonition to the people, that it is Rubrick before Publick Baptism. most convenient that Baptism should not be Administer'd but upon Sundays and o­ther Holy-Days, when the most number of peo­ple come together: (Which still argues the place of Administration to be the Church)

The first Reason respects the Parties baptiz'd, that they may have Witnesses of their Initiati­on; the latter, the Persons present, that they may be reminded of their own Profession and Vow made to God. The first has been ever thought so necessary by the Church, That in such cases of necessity wherein it allows of pri­vate Baptism, yet it still injoyns the Children so Baptiz'd to be brought afterward into the Church, and there to be received in Publick, upon sufficient testimony of the validity of their [Page 18] Private Baptism in the use of all the Essentials to it. And it must certainly be a great satis­faction to any so Baptiz'd in private, upon ne­cessity, and consequently in haste, to be assured that nothing Essential to his Baptism was then omitted, and that the Church had such satis­faction thereof, that it added those exteriour Rites and Accidentals that are the Ornaments and Appendages of a due Administration of that Holy Sacrament: The omission of which Rites the Church never did allow, but upon some ur­gent necessity; and not then upon any account but the uncertainty of their Future State who leave the World without this Badge of their Christianity.

And for this reason 'tis, that the Primitive Fa­thers did so press the dispatch of Baptism, that the persons to be Baptiz'd, whether Adult or Infants, should be brought to Church, lest sick­ness should deny them the happy opportunity of coming thither, and allow them only an Of­fice, as well homely for the insolemnity, as for the privacy of its performance. Wherefore, says Orat. in Sanct. Bapt. St. Greg. Nazianzen, Let us be Baptiz'd to day, lest to morrow it be the effect of force; let us not defer a Blessing, as if it were an In­jury, till Sickness or some other danger compel us to embrace it: And a great deal more he has [Page 19] to the same purpose. Wherefore we may conclude this with that of De Rit. Eccles. Cathol. lib. 1. cap. 19. Durantus; Parents are there­fore to be admonish'd and exhorted, that as soon as they can without danger they bring their Children to the Church, and take care that they be Baptiz'd with the solemn Ceremonies thereof; especially since by reason of their tender age they are in infinite hazard of being prevented by an early death. Which argues, That besides the benefit of having the Congregation present to testify their being received into the number of Christ's Church, it is an honor and advantage of it self, to have so decent and solemn a re­ception.

The second advantage mention'd in the Ru­brick is that of the Congregation's being put in mind of their Baptismal Vow, by hearing it re­peated, and it is not a small help to the per­formance of a Promise to have frequent Memo­randums of it. How readily, not to say how willingly, we forget our Vows of Obedience and new life, is but too obvious in our daily violations of them; and it is an act of the high­est Charity in those who remind us of them. So that whoever with-holds his Child from the Publick Baptism, deprives the Congregation of a charitable office, which might perhaps have an influence on some or other there, in order to amendment and Salvation.

But besides these Reasons, there are others of no less weight and moment hinted in the Office of Publick Baptism of Infants, tho' not mention'd in the Rubrick; and those are,

First, The veneration due to the Sacrament it self, as a main part of God's Holy Worship: And, Secondly, The just regard and deference due to the Churches, as places set apart and consecrated to his Service.

That Baptism is a great and solemn part of God's Holy Worship, it is to be hoped, will not need much proof to any one who has had the ho­nor and advantage to receive it. They who hold more Sacraments than Two, have yet allow'd in the title of the Sacramen­torum Janua. Entrance and In-let to the rest. 'Tis that Sacred office wherein we solemnly dedi­cate our selves to God: wherein we enlist our selves Souldiers under the Banner of our Saviour, and receive that Tesseram Militarem. Military Badge that distin­guishes us from his Enemies, and take those Signa ju­ratoria. Oaths that oblige us to fight his Battels manfully.

'Tis the solemn Celebration of God's Wor­ship wherein we express our esteem of it to be such, that we dare bid defiance to the Devil for its sake: that we renounce the Pomps and Glories of the World, and neglect the Plea­sures and Allurements of the Flesh, the gratify­ing our Appetites and Inclinations to embrace [Page 21] it. 'Tis that Solemnity wherein we declare our unfeigned belief of, and assent to all the Arti­cles of the Christian Faith; and wherein we stipulate and vow to perform a ready and sin­cere obedience to all the commands of our Crea­tor. And sure an Act of such general concern and universal benefit, an Act of so much piety and perfection, should be performed in the so­lemn and religious manner: And Solemnity we know is never perfect but in publick; neither does Religion tend so much either to the Glory of God, or the Edification of our Brethren, when retir'd and private, as when conspicuous and eminent. Besides, if we consider the Na­ture of this Sacrament of Baptism (the only Rule, according to an Sher Rel. Assemblys. p. 291. eminent Person in our Church) whereby to determine the man­ner and circumstances of any Action, we shall find never to be performed properly but in publick, because it is of a publick nature, as it concerns the whole society of Christians; and therefore is as well to be done in the presende, as by the Authority of the Church, when the Celebration may be most publick and awful. For where can it be so but in the midst: of the great Congregation? The publick As­semblies for Religious Worship held by the Au­thority of the Church in places separated by [...] [Page 24] of all Sacred Offices. Among which, Lib de reb. Eccles. cap. 10. Walafri­dus Strabo tells us that it has a more than ordina­ry claim to that of Baptism, which, saies he, is more properly celebrated there; because we read, that before the Tabernacle stood the Exod. 30.18. Laver, and before the Temple the 1 King. 7. 39. Brazen Sea, and the Ten Lavers, in which both the Priests that were to offer, and the Flesh of the Sacrifices, were washed; and it is very becom­ing those who enter into the profession of Christi­anity to be regenerated in the Temple of Christ their Saviour. None being fit to enter into the Church, saies Isidor. cap. 7. in Cant. Canticor. another, who is not first cleaned in the Water of Baptism. Not with­out great ground and reason therefore did the Council of Apud Gra­tian, de consecrat. Distinct. 4. Ilerda, in the year 524. decree that every Priest that could not procure a Font of Stone, should have a convenient Vessel for the administration of Baptism only, which should not be at all carried out of the Church. Nor with less discreet consideration, nor with­out great authority of Fathers and Councils, is it prohibited in the De Bap­tis. & ejus ef­fectu. Tit: 15. Clementins; to any Priests; to dare to administer the Sacrament of Baptism in any Halls or Chambers, or other private Houses, but only in the Church, in which there, are Fonts particularly for the purposes. Unless to the Children of Kings, or upon such an [Page 25] emergent necessity, by reason of which the persons cannot, without certain danger, be brought to Church to receive it. And then if we weigh this seriously, Tertul. de Corona Militis and take Tertullian's Maxim with us, that in those things which the Scripture neither commands nor prohibits, that is to be observed, which Custom has confirmed, as proceeding from unquestionable Tradition; we shall not condemn our Church for enjoyning, but our selves for slighting a Duty so primitive and practicable; a Duty which 'tis sure was never opposed by any Church, nor by any Sect that own'd the Sacra­ment it self: but has ever been esteem'd decent and convenient by those who would not allow it to be requisite or of moment. But if it were neither an ancient, a religious, nor usefull pra­ctice; if it were novel, indifferent and insigni­ficant, yet being enjoyn'd by our Mother the Church, the Holy Catholick Church in general, as well as the Church of England in particular, it is obligatory to us who are Members of the Whole, and especially of that part: To some of whom (with shame we must let the Reader know it) this Paper is design'd, since it of late appears too usual with some of those to dispute the Commands of the Church, in this particu­lar, and obstinately refuse obedience to them.

Wherefore it will be requisite to proceed to shew the Churches Power to make injunctions of this kind, and the indispensability of our obedience to them.

In the Catholick Doctrine of the Church of England contain'd in the 39 Articles, it is as­serted, Art. 20. that the Church hath power to decree Rites and Ceremonies, not repugnant to the Word of God. Now that the bringing of Children to be Baptiz'd in the Church, has no such repugnancy, is undeniable, and will be thought so, till it appears wherein; and then the Churches authority to enjoyn it, will be evi­dent from the practice of the Apostles (for from the beginning it was so) in forbidding Men to be 1 Cor. 11. 4, 7, 14.cover'd in the Church, and obliging Women to keep silence there; in rejecting Prayer in an unknown Tongue; and command­ing all things to be done decently and to edifi­cation; and several other instances, among which were those things, of which St. Paul says, the rest will I set in order when I come. And we have an harmony of Confess. Helv. Art. 13. Cap. 22, 23, 24. Basil. Art. 10. Bohem cap. 15, 17. Gal. Art. 32. Belg. Art. 32. Aug. Art. 4, 57. 15. Sax. Art. 20. Soev. Cap. 8. 14. Wittemb. Cap. 27. 31. Confessions among all the Protestant Churches acknowledg­ing the same. And the learned Cham. Panstrat. Ca­thol. Tom. 4. lib. 5. cap. 15. Chamier answering the Objection of Vasquez, that the Protestants did some things which had no mention or command in the Scripture; as for [Page 27] instance, their Custom of bringing their Children on Sundays, or other publick days, to be baptiz'd at Church when the Congre­gations were assembled; defends the practice, and calls it an honest and decent Circumstance of celebrating that Sacrament: in things of which kind, says he, Quis negavit Ecclesiae extra Scripturam licere?

Now this Power being granted, it will ne­cessarily follow, that what our Mother does so lawfully command, we must readily and sub­missively obey; for in refusing, we sin as much against Heaven that has given this Commission to the Church, as against its Delegate, our grave and reverend Mother; and however we may arrogate to our selves the specious title of her Sons, are no longer worthy to be called so. For by our refractory and stubborn carriage, we destroy her Being as a Church, whence we de­rived our own as Christians. There is no Body can subsist without Oeconomy, nor Oeconomy without Subordination: For as there is variety of Offices to be performed, so there are diffe­rent Parts and Agents adapted to the several Imployments and Operations; some for the Authoritative, and others for the Executive Part. For as St. Paul 1. Cor. 12. says, If the whole Body were an Eye, where were then the hearing? So [...] [Page 30] ('tis sure they should) be the more afraid to alienate the property, and sacrilegiously rob God of his interest to transfer it to another: And when they meet with any that were witnesses of their Dedication, they cannot without shame and confusion let them see how they have contradi­cted the good intentions of their Parents, broke all the Promises of their Sureties, and frustrated all the Prayers of the Congregation made in their behalf. The Third instance is in the Prayer of Consecration; where it is no small Argument to prevail for God's assent to the Petitions of­fer'd in behalf of the Child to be regenerated, That he would regard the Supplications of his Congregation, and comply therewith in sancti­fying the Water to the Mystical washing away of Sin, and in granting that the Child ready to be Baptiz'd therein, may receive the fullness of his Grace, and ever remain in the number of his Faithful and Elect Children.

Where we see the Church has a great Opini­on of the prevalency of the Prayers of the Con­gregation; esteeming its united force a kind of holy Violence, that does as it were wrest Blessings from the Almighty, as an ancient Dionys. Areop. Lib. de Ecclesiast. Hie­rarch. Author inti­mates the design of the Assembly to intend: Telling us, That the whole Sacred Assembly is gathered to assist at, and celebrate the safety [Page 31] and deliverance of the Person Baptiz'd, and to return thanks for it to the Divine Beneficence.

But still this Congregation whose Prayers are thought thus efficacious, must be such an Assem­bly of which the Minister may safely and truly say, Thy Congregation; for there can be no vali­dity in the Prayers of any but God's Congrega­tion; and that is none of his, which is not As­sembled in the place which the Church has ap­pointed, and by its Allowance and Authority. Now private Houses were never allow'd of by the Church, much less commanded to be the places of Publick Baptism; and they who so il­legally Assemble there, are as much guilty of dis­order in the Church, as they who meet in pro­hibited numbers or places, are of a Riot in the State.

The Fourth Instance is the receiving the Child; when the Minister, having first named and Baptiz'd him, and still holding him in his Arms, uses these words, as it were of Matricu­lation, We receive this Child into the Congregation of Christ's Flock, &c. Which reception does not only mean the whole body of the universal Church, but as well that representative part thereof then present, and consenting to it as Proxy for the whole. And the Minister's Embracing the Child, is for the same end as the Imposition of Hands [Page 32] in Baptism was of old; which Durant de ritib. Eccles. Cathol. lib. 1. cap. 19. Durantus tells us signified the Reconciliation, by which he that was without the Church, a Child of Wrath, ac­cording to our Catechism, was in the Church received into the Church's favour, and made a Child of Grace.

And besides all this, our Church for farther prevention of the performance of this Publick Office in Private, has in cases of necessity, pre­pared and injoyn'd a Private Form of Baptism, to be administred to those, who by reason of Sickness cannot be brought abroad without peril of their lives. Which we find by an antient Concil. Vernense. Ca­pit. 7. tent. 756. Council to be an Indulgence, only on sup­position of invincible necessity; and rather than such who cannot be safely brought to Church, should die Unbaptiz'd, they may have this Sa­crament administred to them at home; but this still with an injunction, that if they out-live their Sickness, as soon as they are fit to be carri­ed abroad, they should be brought to Rubr. in the Office of Private Ba­ptism, & Ritu­ale Romanum, Ordo supplen­diomissa super Baptisatum. Church, that those Prayers and Rites which were before omitted in the Office, may be there publickly supplied: which is a most convincing Argument of the Church's sense in this matter, as well as of its determination; and should be sufficient of it self to oblige every genuine and obedient Son to acquiesce therein. But since, by sad experi­ence, [Page 33] we find many refractory and undutiful; the next and last thing will be to enquire into their Objections against this duty, or Pleas for not performing it.

As for Objections against it, there are truly none; for to urge that St. John the Baptist, and the Apostles Baptiz'd their Converts every where, in Lakes, and Ponds, and Rivers, in Houses, Fields and Prisons, does not at all make against the administration of Baptism now in Churches only. For what they did then in the Infancy of the Church, was suited to its cir­cumstances, and it was then impossible to have large Assemblies, and much more Churches for that purpose, till Christianity gain'd ground and obtain'd in the World; and to argue that Bap­tism ought not to be administred in Churches, because it was not so at first, is as ridiculous, and inconsequent, as 'twould be to say, That we should not live in Houses now, because 'tis known the Israelites, who were God's People, dwelt at first in Tents.

For their not having Churches and Fonts for Baptism, was not because they were unfit, or unnecessary, but because they could not have them; as Lib. 2. Angl. Histor. cap. 14. Beda says of the ancient Britains, That in the beginning of Christianity there, where their Churches could not be so soon erect­ed, [Page 34] the People were generally Baptiz'd in Rivers; but we find that quickly discontinued, and Fonts provided for that purpose.

To all which there needs only this be added, That Terful. Carthag. he who said every day was the Lord's, and every hour and time fit and convenient for Baptism, yet did not affirm the same hability of place; for he could not so well say of Place as of Time, If it is conducing to the Solemnity, it is insignificant as to the Grace conferr'd; for tho' it does not tend to the Esse, yet it does to the Bene esse of the Sacrament.

For it has been generally allowed, That God is more immediately present, upon general oc­casions, in the places of his Publick Worship than elsewhere; his presence being there in St. Augustin's Opinion, Sacratior & commendatior: Who likewise affirms it to be a very convenient providence, that God should confer his Favours in that place where his Name is praised; and that Man should receive them there where he does praise it.

But not to insist longer on this point, let us proceed to consider the other Reasons pretended for Baptising Children at home; or rather why their Parents are unwilling to bring them to the Church.

And indeed, among the richer sort we find it [Page 35] to be nothing but a piece of state. For if their Children, by reason of indisposition of Body, cannot be brought abroad, as some pretend, why are they not then contented to have the Private Office of Baptism administered to them, according to the direction and practice of the Church? which certainly they would desire, if that were the true or only reason. And if they think there is no significancy or virtue in the Ceremony of the Publick Office, why do they then so eardest­ly contend to have it used in Private? By which they sufficiently discover, That not the indispo­sition of their Childrens Bodies, but of their own Minds makes them neglect the Church, celebrate a Sacrament at home, for which the Publick is the only proper place.

That they ought not to be complied with herein is certain; because God is no respecter of persons: And tho' we find it sometimes in­dulged to the Children of Kings, it was only on supposal of their having consecrated Chapels in their Palaces. And for all this, we find both Princes themselves and their Children Baptiz'd in the Church: Many examples whereof are ci­ted by De gestis Longobardor. Paul the Deacon; particularly Ad­valdus. Son of Agilulfus, King of the Longobards, Baptiz'd by the Bishop of Modoctia, in the Church of St. John the Baptist; and the Son of Heracli­us, [Page 36] Baptiz'd by Sergius, in the A place where a Church was built to the Blessed Virgin. Blacerne at By­zantium; of which Son of Heraclius Tom. 3. pag. 68. Zona­ras relates, That the whole Senate of Constanti­nople was invited to his Christening: But the fond Mother still more tender than her Infant, dares not trust her darling with the God that gave it her; But thinks its being carried to the Church to its Baptism, would occasion its speedi­er exportation thither to its Funeral. How cow­ardly she is in this, and how much the weakness of her Faith resembles that of her Sex, let St. Orat. in Sanct. Baptis­ma. [...] Greg. Nazianzen tell her. And it would be happy if all Parents would weigh the great ad­vantage of having their Children early Conse­crated to God, before wickedness can obtain a prepossession in them, against the seeming incon­veniency, which the tenderness of their Age may suffer.

But that which is state and indulgence in the great, changes shape, and pretends to be shame in those of meaner rank and fortune; and they usually alledge their backwardness in bringing their Children to be Baptiz'd in the Church, to proceed from their inability to have things in decorum, as to their own Apparel, and the En­tertainment of the Company, as is usual. Or else that they would not be thought at so low an ebb as not to have wherewithal to gratifie the [Page 37] Minister for his attendance; which by the dis­course of several of them appears to be the re­ceived notion of their circumstances who bring their Children to Church to be Baptiz'd, as if they did it to save charges, since for that there are no Fees due. To answer the first there needs little else be said, than that the prodigality of some ought not to oblige others, nor be proposed for their imitation; much less be a reflection on them for avoiding it, than which nothing can more justifie their Prudence and Sobriety. That such Treats and Entertainments were disap­proved of by the Church, we have the testimo­ny of St. Orat. in Sanct. Baptis. [...] &c. Greg. Nazianzen; who thus in­forms his Auditory: ‘'Tis ill to say, where is the Gift that I shall offer for my Baptism? where are my new Cloths? where shall I have Provi­sion for the Entertainment of my Gossips? Do not in a matter of such moment as that Sacra­ment, regard things so minute and trivial. Suffer not your self to be withdrawn from it by an affection so base and abject. This Sa­crament is above those things that lye within the prospect of the Eye: Make your self your Offering: put on Christ for a Garment, and nourish me with an honest and praise-worthy conversation. Thus I, thus God desires to be entertain'd. There is nothing in esteem with [Page 38] God which is not in the power of a poor Man to bestow upon Him: That even in this, those of meaner fortune should not be discouraged, as not having wherewithal to vie with the great and wealthy. Indeed, in other things there is disparity between Riches and Poverty; but in this, he that is readiest and chearfullest, is still the richest and the most acceptable.’

There might several Councils be produced wherein to avoid Levity, and Intemperance Concil. Colon. 2. cap. 15. Censora pro abus. re­formand. Baptism is forbid to be administered in the Af­ternoon, but in case of extream danger; and where 'tis likewise forbid to make great Feasts and Banquets after it; which even in 1549. was censured as a Heathen Custom, and they that used it were termed parum Christiani; and wherein 'tis expresly said Concil. Mogunt. 4. cap. 16., That a due reverence may be shewn to that great Mystery, it is earnestly advised, that Baptism may not be Administered in the Afternoon, when Men are charged with Wine and Delicacies; but in the Morning, in the time of Divine Service, and that with great Sobriety and Devotion: And 'tis there recom­mended to the Civil Magistrate to suppress all Feasts and Banquets afterwards, or at least to reduce them to a moderation becoming Christi­ans. So that not to follow this ill fashion, is so far from being a disgrace to any one, that [Page 39] 'tis as well our Prudence as our Duty to avoid it.

Then for the other excuse, of being unwilling to be thought unable to pay the Minister, 'tis idle and impertinent: Because nothing can or ought to be demanded for the Administration of Baptism, according to the Rules of the Church. Nor should the Clergy accept of any Fees for Baptizing Children in Private Houses, since if it is any part of their Office or Duty, as in cases of necessity, they are both by Religion, and Rea­son, and express Capit. He­rardi Archiep. Turonen. cap. 31. Canons forbid to receive any thing: And if it is no part of their Office; (as where there is no necessity) the performance is incanonical and unjustifiable, and therefore so far from meriting a reward, that it incurs a re­proof.

Tho' it has been objected to some, who argu­ed for the Baptism of Infants with the Publick Office, to be Administred in the Church, and refused the Administration of it in Private Houses, but in great necessity, and then in the Private Form; that several good and eminent Divines were not so strict and scrupulous, but did often condescend, upon request, to admini­ster Baptism in the Publick Form in Private Houses, and to Children under no indisposition of body, and consequently no necessity to be Baptiz'd at home. [...]

made out, till there are more sufficient Reasons given on that side than there can be produced to the contrary: And it will be hardly found, that ever the Bishop was permitted to tolerate the Administration of Baptism in Private, unless in case of necessity; and then not in the Publick Form, but where there were Concil. Constantinop. 3. Can. 3. Oratories to do it. And if some eminent Divines transgress this Rule, that should be no Argument for others to follow them in an Error, any more than the Defects and Infir­mities of Men of Quality should be for their equals or inferiors to endeavour to resemble them. But their be­ing taken notice of, and urged so unhappily by the vul­gar, should put them in mind of a speedy reformation. And that the People may not expect this compliance, nor the Clergy use them to it, let it be seriously consi­der'd, That this Expectation has been still imputed to the pride and contemptuousness of the Laity; and their Compliance, to the flattery and obsequiousness of the Clergy. Let it be consider'd how great an indecorum it is to perform a Publick Office, that is of publick nature, in Private; and a Private Office in the Publick Form. Let the late date of this Custom in our Church be look'd into, and the occasions of it. It proceeded either from the scruples and disputes about Ceremonies, when to avoid them, those who were no lovers of them had their Chil­dren Baptiz'd at home by such conscientious Conformists as could dispence with their Rule, says Concil. Provin. Colon. cap. 7. de administrat. Sa­crament. Concil. Colon. 2. Decret. 15. Dr. Sherlock; or else it ows its original to the fatal time of Usurpa­tion and Impiety, when there was no King in our Israel; and when all God's solemn Worship was inter­dicted as Prophaneness: Then the Orthodox, who would not comply with that prevailing Schism, were forced to retire and perform those Acts in Private, which they could not be allow'd to do in Publick. And sure the very remembrance that this Use was introduced by such [Page 43] means, should make it odious and abominable to all who have the Honesty, the Loyalty, or the Religion to ab­hor the practice of those days. Then let us not contend for a custom begun on so unhappy an occasion: Let not that be our choice now, which was then the effect of Tyranny and Compulsion; but let us consider how great an affliction it was to the Sons of the Church to be denied the priviledge of performing that Office as well as others publickly; and how gladly they would have done it if permitted. And if even in these our days we were interdicted the Administration of Publick Ba­ptism, and driven from the Church and the Congregation, how would we grieve and complain, what an injury and injustice should we think were offer'd us, and how zea­ous would we be to injoy the benefit which now we slight? But if neither God's glory, nor our own advan­tage quicken us in this Duty, let at least Emulation move us, that we may not be out-done by our Neighbours of the French and Dutch Congregations; whose zeal in this particular of bringing their Children to their Churches to be Baptiz'd, tho' at great distance from them, will rise in judgment against us for our neglect. No length of way, nor scarce any indisposition, can prevail with them in Scotland to keep their Children from the Church, but they carry them several Miles to be Baptiz'd, that it may be done in Publick; and they thought it an in­expressible favour when a Toleration was granted them for Private Baptism in case of great necessity. That it was usual heretofore for Mothers when they found their Children ill, to run with them to the Church that they might be Baptiz'd, we find by St. Aug. in Psal. 51. enar­ratio. Augustin's Question, where proving the guilt of Original Sin de­rived from Parents to their Children, he says, If In­fants are wholly innocent, why then do their Mothers run with them to the Church when they are sick? 'Tis [Page 44] sure the learned Grotius takes it for granted, That Ba­ptism always was or ought to be publickly administered, by that Question and Answer in his Grot. My­stagog. Catechetical Institutions; where the Catechumen being ask'd the place of his Baptism, affirms it to be the place of Reli­gious Assemblies, meaning the Church: And he calls the Administration of it there, an antient Ibid. [...]; Custom, a Law establish'd and confirm'd by old and long observance, as the original words import. All which consider'd, we see how justly the Church injoyns the Rubr. be­fore the Office of Private Ba­ptism. Curates of eve­ry Parish to warn the People, that without great cause and necessity, they procure not their Children to be Ba­ptiz'd at home in their Houses, and there to use a Form distinct from that of Publick Baptism. This then being so lovely, and of so good report, if there be any Virtue, if there be any Praise, if there be any Zeal for God's Glory, and the Edification of his Church, let us think thereon.

To recommend which to the serious consideration of the People, that they may not persist in their unreason­able expectation of compliance from their Ministers, a­gainst such Prohibitions, Obligations, and Engagements to the conorary, nor conceive a prejudice against them for refusing it; but that both of them may yield a rea­dy and chearful Obedience to the Church in performing its Commands, and celebrating the great and venerable Sacrament of Baptism with all due grandeur and solem­nity, is the whole design of this small Tract: which if it may conduce in any thing to the end intended, will by that success become a most ample and agreeable com­pensation to the Author.