The ministration of publick baptism of infants to be used in the church, or, A disswasive from baptising children in private by Edm. Arwaker ... Arwaker, Edmund. 1687 Approx. 54 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A25966 Wing A3900 ESTC R23012 12492569 ocm 12492569 62403 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25966) Transcribed from: (Early English Books Online ; image set 62403) Images scanned from microfilm: (Early English books, 1641-1700 ; 303:9) The ministration of publick baptism of infants to be used in the church, or, A disswasive from baptising children in private by Edm. Arwaker ... Arwaker, Edmund. [5], 44 p. Printed by J. Leake for Edward Poole ..., London : 1687. Reproduction of original in Union Theological Seminary Library, New York. Errata: p. 44. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Infant baptism. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2005-03 Judith Siefring Sampled and proofread 2005-03 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE MINISTRATION OF Publick Baptism OF INFANTS To be used in the CHURCH . OR , A DISSWASIVE FROM Baptising Children in Private . By EDM. ARWAKER , M.A. Despise ye the Church of God ? 1 Cor. 11. 22. LONDON , Printed by J. Leake , for Edward Poole , at the Ship over against the Royal Exchange in Cornhil . 1687. IMPRIMATUR . Jo. Battely RRmo P. ac Dno Dno Wilhelmo Archiep. Cant. à sacris Domesticis . July 12 , 1686. Ex Aedib . Lamb. TO THE RIGHT HONOURABLE AND Right Reverend Father in GOD HENRY Lord Bishop of LONDON . My LORD , AMong the unhappy Irregularities that crept into our Church in the licentious days of Vsurpation , none has proved so difficult to be reformed as that of Baptizing Children in Private Houses , when there is no necessity requiring it ; and that too with the Publick Form of Administration . For not only they who are Dissenters from us in the main , but ( alas ! ) too many who profess themselves of us , and would take it ill not to be reputed very good Sons of the Church of England , persist obstinately in this Error ; and what is worse , are apt to express a high resentment , if the Clergy deny to comply with them , while they at the same time refuse to hear the Church . But it is our happiness , that their Obstinacy , tho' great , cannot exceed or tire the pious Industry and unwearied Diligence of the Religious Prelacy , to reduce us to that primitive Decency and Order for which our Church has been ever as Venerable as Eminent . Of this your Lordship is a very signal instance , whose Zeal to free our Church from this vile Corruption is proportionate to that Authority which you deservedly bear in it , and has gone a great way so successfully in the Cure of that part which you more immediately adorn and govern , that we are almost assured to see it perfected there by Your Lordship's Hand ; as we are encouraged to hope it will be through the Kingdom , by the healing Applications of its Chief and worthily Most Reverend Metropolitan . And since what is acted by our Governours in a higher Sphere , commands our imitation in our inferior Stations ; I , who am not in circumstances of manifesting my obedience in a Reformation , can only testifie my good inclinations towards it , in a weak endeavour of another kind , the following Treatise that takes sanctuary under the Vmbrage of Your Lordship's name . For which , while I offer it to Your Lordship , as an humble acknowledgment of former favours , I must beg the additional one of Your Pardon ; and I cannot despair of that for any thing that wishes well to a design You have still been forward to promote : And in that have added to many others , one more grand Evidence of our happiness in Your Presidency over us , which labors to reduce our Practice to the Purity and Splendor of those Rules that ought to influence and direct it . But , My Lord , I fear to offend as much by a tedious Apologie , as by the unworthy Present I would excuse ; and shall make only this for the Imperfections of this Piece , That the Author has so much of the Cares , and so little else of the World , as not to be supplied with leisure and Books for an elaborate performance , such as might be fit to offer to the Churches Service , and Your Lordship's Patronage ; than which there is nothing more in the Ambition of , My Honoured Lord , Your Lordship 's Most dutiful Son , and most devoted Servant , EDM. ARWAKER . MINISTRATION OF Publick Baptism OF INFANTS To be used in the CHURCH . 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 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 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 (g) 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 (h) early in the Church , speaking of the manner of administring Baptism , says , (i) 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 (k) 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 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 (l) 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 (m) Tertullian , of earlier date than Athanasius by above a Hundred Years , (n) 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 (o) Dionysius calls him , an open Renunciation of the Devil , &c. And (p) 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 (q) Station in which we presently stand after our Baptism , before the (r) 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 , (s) Afterwards the Holy of Holies is open'd to you . And in another place (t) 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 , (u) That tho' they who at their death are initiated by the 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 (w) Novatus after his surreptitious Consecration . And this will give us the true sense of that (x) 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 , (y) Cocceius will afford the enquiring Reader more . To proceed then from the Fathers to the Councils , we shall find in the Third Council of (z) 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 * 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 the unity of the Church , and to prevent clandestine doings . Tho' afterwards the Emperor Leo in his (a) Constitutions allows Baptism to be administer'd in private Oratories , ( which Oratories however were consecrated Places ) but not elsewhere . And in another (b) Council in 845. 't is 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 . (c) 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 (d) 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 of Sickness , they could not without hazard of their Lives be brought abroad . And (e) 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 (f) 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 (g) 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 call'd their Synods , and administer'd the Sacraments . And to confirm his assertion , he tells us of an Edict of (h) 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 (i) Chamier , as little a Friend to Novelty , or Superstition as Hospinian , acknowledges this laudable practice of Baptizing all Persons in publick , and cites St. (k) Ambrose saying that the Catechumens being dismiss'd , he gave the (l) 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 (m) St. Cyrill , mentioning the Baptistery , and telling his Auditors that they and 7th Century ; and they quote (y) 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 13th 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 (z) 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 (a) 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 (b) Paulinus says , Severus did ; yet afterwards , says (c) Durantus , they began to be brought (d) into the Churches , near the Porch . And accordingly (e) 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 (f) 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 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 't is , 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 (g) 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 to the same purpose . Wherefore we may conclude this with that of (h) 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 (i) Entrance and In-let to the rest . 'T is 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 (k) Military Badge that distinguishes us from his Enemies , and take those (l) Oaths that oblige us to fight his Battels manfully . 'T is 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 it . 'T is 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 (m) 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 of all Sacred Offices . Among which , * 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 (x) Laver , and before the Temple the (y) 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 (z) another , who is not first cleaned in the Water of Baptism . Not without great ground and reason therefore did the Council of (a) 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 (b) 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 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 , (c) 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 't is 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 , (d) 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 (e) 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 (f) Confessions among all the Protestant Churches acknowledging the same . And the learned (g) Chamier answering the Objection of Vasquez , that the Protestants did some things which had no mention or command in the Scripture ; as for 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 (h) says , If the whole Body were an Eye , where were then the hearing ? So ( 't is 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 (l) 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 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 in Baptism was of old ; which (m) 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 (n) 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 (o) 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 , 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 't would be to say , That we should not live in Houses now , because 't is 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 (p) Beda says of the ancient Britains , That in the beginning of Christianity there , where their Churches could not be so soon erected , 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 (q) 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 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 (r) 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 , Baptiz'd by Sergius , in the (s) Blacerne at Byzantium ; of which Son of Heraclius (t) 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. (u) 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 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. (w) Greg. Nazianzen ; who thus informs his Auditory : 'T is 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 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 (x) Baptism is forbid to be administered in the Afternoon , but in case of extream danger ; and where 't is 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 't is expresly said (y) , 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 't is 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 't is 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 , 't is 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 (z) 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 (b) 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 (c) 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 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. (d) 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 ? 'T is 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 (e) 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 (f) 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 (g) 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 . FINIS . ERRATA . Pag. 10. Lin. I. r. Coccius . p. 16. l. 19. r. Walafridus Strabo . p. 20. I. 22. r. 'T is that . p. 21. I. 8. r. the most solemn . p. 35. I. 15. r. and celebrate . I. 27. r. Modoetia . Notes, typically marginal, from the original text Notes for div A25966-e400 (g) St. Matt. 3.6 (h) An. Dom. 150. (i) Apol. 2. pro Christianis : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (l) Epist ad omnes Orthodoxos . (m) Anno Dom. 203. (n) De Coron . Mil. cap. 3. (o) De Hier. Eccles. (p) Nec otiosè praemissum à Tertulliano in Ecclesia . (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Orat. 40. in Sanctum Bap. (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. (s) De Initiandis , cap. 2. post haec reserata tibi sunt . Sancta Sanctorum . (t) Lib. 4. de Sacrament . cap. 1. (u) Homil. 19. Catech. ad Illuminandos : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (w) Euseb. Hist. Eccles. lib. 6. cap. 42. (x) Concil Matisconense , Can. 3. (y) Thesaur . Cathol . Artic. 11. Baptisteria . (z) Can. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. * Collat. 5. Tit. 13. Nov. 58. Praefat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Anno 552. (a) Constitut. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. (b) Concil . Meldense , Can. 48. (c) Expos. de Authorit . Consuet . Baptisand . Infant . &c. pag. 694. (d) Lib. de Officio pii viri , & c. (e) De Orig. Templorum , cap. 6. (f) Lib. 2. cap. 14. (g) Appendice ad Platinam de Coemiteriis . (h) Baron Annal . Hist. Eccles. (i) Panstrat . Cathol . Tom. 4. Iib. 5. cap. 15. (k) Epist. 33. (l) Symbolum . (m) Cyrill , Hierosol . Cat. Mystagog . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. (y) Lib. 18. Reium Roman . (z) Sherloch . Rel. Assem . Part 2. Chap. 4. pag. 289. (a) Walafrid . Strab. lib. de reb . Eccles. cap. 6. (b) Epist. 12. ad Sulp. Severum . (c) Lib. 1. de Rit . Eccles. cap. 19. (d) Prope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (e) Hist lib. 1. cap. 21. (f) Rubrick before Publick Baptism . (g) Orat. in Sanct. Bapt. (h) De Rit . Eccles. Cathol . lib. 1. cap. 19. (i) Sacramentorum Janua . (k) Tesseram Militarem . (l) Signa juratoria . (m) Sher Rel. Assemblys . p. 291. * Lib de reb . Eccles. cap. 10. (x) Exod. 30.18 . (y) 1 King. 7. 39. (z) Isidor . cap. 7. in Cant. Canticor . (a) Apud Gratian , de consecrat . Distinct. 4. (b) De Baptis . & ejus effectu . Tit : 15. (c) Tertul. de Corona Militis (d) Art. 20. (e) 1 Cor. 11. 4 , 7 , 14. (f) 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. (g) Cham. Panstrat . Cathol . Tom. 4. lib. 5. cap. 15. (h) 1. Cor. 12. (l) Dionys. Areop . Lib. de Ecclesiast . Hierarch . (m) Durant de ritib. Eccles. Cathol . lib. 1. cap. 19. (n) Concil . Vernense . Capit . 7. tent . 756. (o) Rubr. in the Office of Private Baptism , & Rituale Romanum , Ordo supplendiomissa super Baptisatum . (p) Lib. 2. Angl. Histor. cap. 14. (q) Terful . Carthag . (r) De gestis Longobardor . (s) A place where a Church was built to the Blessed Virgin. (t) Tom. 3. pag. 68. (u) Orat. in Sanct. Baptisma . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (w) Orat. in Sanct. Baptis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. (x) Concil . Colon. 2. cap. 15. Censora pro abus . reformand . (y) Concil . Mogunt . 4. cap. 16. (z) Capit. Herardi Archiep. Turonen . cap. 31. (b) Concil . Constantinop . 3. Can. 3. (c) Concil . Provin . Colon. cap. 7. de administrat . Sacrament . Concil . Colon. 2. Decret . 15. (d) Aug. in Psal. 51. enarratio . (e) Grot. Mystagog . (f) Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; (g) Rubr. before the Office of Private Baptism .