THE Indecency and Unlawfulness OF Baptising Children IN PRIVATE, Without Necessity, and with the Public Form. Seriously recommended to the Consideration of both the Clergy and Laity of the Church of England. By Martin Strong, M. A. and Vicar of Yeovill in Somersetshire. To which is added, A brief Exhortation to the constant Receiving of the Lords Supper.  
Let all things be done decently, and in Order,  1 Cor. 14.40. 
Administrari debent Sacramenta Coelu Ecclesiae & non alibi; quando scilicet congregata est tota Ecclesia, vel illius pars magna, non Extra Coelum Ecclesiae.  Gul. Bucani Instit. Theol. p. 607. 
LONDON, Printed for Tho. Bennet at the Half-Moon in St. Paul's Churchyard, 1692.   

TO MY Honoured Friend and Patron Sir EDWARD PHELIPPS, Of MONTACUTE.  
Honoured Sir,  
I need not make Apologies for devoting the ensuing Papers to your Patronage; The triste I confess is too mean to be presented to so great a Name, but yet not to have done it, would have been both Ungrateful and . For 'twas composed for the benefit of a place, in which I am now happily fixed by your generous and uncorrupted Charity, and in bestowing of which, you made no other demands, beside a promise under my hand of living on the place, and taking care of the People. So far were you from making Merchandise of Souls, that you esteemed your right of Patronage▪ only as a sacred trust, for which you must give account to Almighty God; And may this pious Example never want its followers. I desire that this Dedication may remain as a lasting Monument of my Gratitude, though I am very sensible it does not lessen, but add to my obligations; for the prefixing of your Name to this little Treatise, will, I doubt not, supply the want of a Character in its Author, and make it the more acceptable to the World.  
May all the Blessings of Heaven attend your Person, your Virtuous Lady, and every member of your Family; May your Unwearied Assiduity in serving your Country never want encouragement; May you continually enjoy the Advantages of doing good here on Earth, and receive a glorious reward for all in a better World. These, Sir, shall be the constant Prayers of  
Your most Obliged Humble Servant, M. Strong.   

To my Beloved Parishioners THE Inhabitants of YEOVILL.  
My Dear Neighbours,  
THE design of this little Book is purely to reform (if possible) a Bad Custom, which has too long prevailed among you, I mean. The Baptising of your Children in Private, without Necessity and with the Public Form; You all know I have already from the Pulpit told you both of the Indecency and Unlawfulness of this Practice, and solemnly protested to you that these were the only reasons that prevailed with me not to comply with it; After all which I could not but hope, that you would have granted the request I then made to you, and not have pressed me any more to do a thing, which I had so evidently proved, to be against both your duty and my own. But to my great concern I have found it otherwise.  
In my own Vindication therefore, as well as for your Satisfaction, I have now committed what I formerly Preached, to the Press, with such additions and alterations, as I thought necessary to make it fit for a Public view: And that I might not be wanting in any part of my duty to you, I have printed these Papers to attend you at your houses; hoping by this means to remove those mistakes and prejudices which some of you may have entertained in this matter, and to convince you fully, that the thing I here argue against, is really an Error: Nor should any thing less than this unhappy necessity, have ever tempted me to appear in Print.  
In the management of this Argument, I have endeavoured to be both as Brief and Plain as possible, to set every thing in a clear and convincing light, and to come down to the meanest Understanding; which I desire the Reader in general to remember, and then I need not make Apologies for the Style, which might easily have been of another nature, but I was to consult chief the capacities of my own People, and in a matter of Universal concern, I was willing All might understand me. As for other imperfectians, they may justly be imputed to my multiplicity of business, diversions, and avocations in a large and populous Town; I am conscious enough how many they are, but yet I have this satisfaction, that these papers had (at least as was protested) the Undissembled approbation of a worthy and judicious Friend, a person of a considerable Character and Authority in the Church; for whose particular favours, I cannot but take this occasion of making a public and grateful acknowledgement.  
And now (Neighbours) I have only one thing to desire of you; that in reading this discourse you would consider every thing calmly and impartially, without passion, humour, or prejudice; Read it with that simplicity and indifferency of mind, that becomes humble, teachable and Charitable Christians; Do not Nickname or misconstrue, what is by me well intended. Almighty God, the searcher of hearts, knows that I aim at nothing but your benefit, and Conviction: I have worded every thing after the mildest and most inoffensive manner I was able; If any thing seem closely or severely spoken, 'tis no more than what I thought absolutely necessary for the exposing of the weakness of those objections, which are usually urged in justification of what I here oppose; And after all, if you find that the Arguments here insisted on, are such as cannot be answered, then as you love your own Souls, let me beseech you not wilfully to resist the truth, but be glad and thankful rather, that you are freed from your mistakes.  
I have added at the end, a Brief Exhortation to the constant receiving of the Lord's Supper, which is a duty too much neglected amongst you, as well as in other places. In return for all which I desire nothing but your Prayers, as you ever have mine. And God Almighty follow you all with his Blessings, and give you hearts willing both to learn and obey the truth.  
Your Sincere Friend and Servant, M. Srong.   

The Indecency and unlawfulness of Baptising Children in Private, without Necessity, and with the Public Form, etc.  
'TIS a strange prevailing power that Custom has upon the minds of all mankind; The very Custom and Commonness of dying, seems to have taken off the thoughts of death from the World; Manna itself was slighted when 'twas reigned down every day; And that most sacred and venerable rite of Christianity, the blessed Sacrament itself, by being daily administered in the Primitive Church, in a little time began to be despised: And be the thing never so apparently vicious, or evidently unlawful, yet such is the bewitching force of an habitual Customary Practice, that it hinders men from perceiving it, and begets such inveterate prejudices in their minds, as darken the Reason, and corrupt the Judgement, and bear down the force of the strongest Arguments, and of the most convincing Reasons in the World.  
Nothing but This could possibly have prevailed with so many members even of our own Communion, to persevere so obstinately in Baptising their Children in Private houses, without any just Necessity, and with the Public Form; a Custom confessedly Indecent, and undeniably Unlawful; That it is so, is the design of this following Treatise to evince; and I hope to do it Unanswerably, by insisting on these several Arguments.  

1. That the Baptising Children in Private houses, is contrary to the nature and design of Christian Baptism.  
2. 'Tis contrary to the constant and universal Practice of the Catholic Christian Church in all ages.  
3. 'Tis contrary to the express Laws and Rubric of our own established National Church of England.  
4. 'Tis contrary to every Ministers solemn Promises and Subscriptions. And  
5. 'Tis Absurd, and Irrational. If I can prove beyond denial these several Assertions, I hope it will be granted, that I have sufficiently performed my promised Undertaking, and that I had good reason for refusing to comply with this Illegal Custom.   
But to prevent all mistakes, it must be remembered, that Exception and Allowance is still to be made for the Case of invincible Necessity, of extreme Sickness, and danger of Death; at which time the Church admits of Private Baptism, and has composed a particular Form for that purpose; of which I shall say more in its proper place. This being premised, I assert  
First, That the Administration of Baptism in Private houses, is contrary to the Nature and Designs of Baptism; for Baptism is a great and most solemn part of God's Public Worship; 'Tis that Divine Sacrament by which we are entered and admitted into the Christian Church and Covenant, by which we are made members of that Holy Catholic Church, and united to that Communion of Saints, and common Society of Christians, which makes one fundamental Article of our Creed. Baptism is also an open and solemn profession of our belief in the Sacred Trinity, Father, Son, and Holy Ghost, in whose names we are Baptised; but especially 'tis a Public declaration of our Faith in Jesus the Mediator, an open acknowledgement to all the Woald that we hearty embrace that Gospel and Religion, which Christ revealed from his Father to mankind, and which distinguishes us from Jews, and Mahometans, and all other Religions in the World. For this reason 'twas, that the Font was always placed near the door or entrance into the Church, 
Vid. Dr. Patrick's Aqua Genitalis  to signify to us that 'tis by Baptism we are first entered into the Christian Faith, into the Religion and Church of Christ. Now all this evidently proves, that Baptism is not of a Private, but of a Public Nature, and that its ends and designs are Public; And from hence it as evidently follows, that it ought to be administered according to its Nature, 
See Dr. sherlock's Rel. Assemb. p. 291.  that is, not Privately, but in the Public Assembly and Congregation of Christians.  
The force and reason of this Argument is plainly founded upon that Apostolical precept, 1 Cor. 14.40. Let all things be done decently, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and in order. If this be Scripture, and the word of God, it certainly obliges us, to perform all the Sacred and Public offices of our Religion, with all that Decency, and Solemnity, that the Nature of the things, and the Majesty of God requires. In this sense the most learned Commentators understand the words; Nor can any other interpretation be put upon them, without offering a manifest violence to the design of the Apostle throughout that whole Chapter, which was to correct abuses and indecencies in the service of God, and to give such standing rules and general directions, as he thought necessary to be observed in God's Public worship by all Christian Congregations. This being granted, I now appeal to the sense and reason of all the world, whether it be not more for the Decency and Solemnity of Christian Baptism, to be administered in the Church and House of God, than in a Private room of common and ordinary use? The Sacraments of our Religion are certainly the most solemn parts of it; We admit but two of these, and Baptism is one; And does it not best agree with the solemn Nature of this Sacrament, that it should be Administered in the solemn place of God's worship? Since Baptism is an open profession of our Faith in Christ, how can this be duly performed in Private, or any where out of the Public Assemblies of Christians? And since Baptism is designed to enter and admit us into the Church, what place can be so decent for its Administration, as the Church? To this purpose we have Dr. Burnet telling us, 
Hist. Reform. Abridged. Lib. 2. p. 63.  That Baptism being the Admission of a New Member to the Church, 'tis most suitable to the design of Baptism, to do it before the whole Congregation; and withal adds, that the Liberty of baptising in Private, which was at first indulged by the Church, only as a provision for Weakness, is since become a Mark of Vanity and a piece of affected State. If Baptism be designed to make us members of the Christian Church, I would willingly be satisfied, how this can be decently performed out of the Church, and out of the presence of the Church; or can any other place be so fit and convenient for so sacred a thing, as the Place that is dedicated and devoted to the service of God? These are plain Questions I know, but I believe they are unanswerable, and I leave them to the Conscience of all Unprejudiced Readers; with this serious and earnest Exhortation, viz. That they would not look on Baptism to be a trifling or inconsiderable thing, as if it were only the giving a Name to the Child, and no more; but that they would consider it, as a most solemn part of God's Worship, as that Divine Sacrament, by which their Children are dedicated to God, and to the Religion of Christ; The want of which Consideration, I am convinced is the cause, why so many, otherwise good and well meaning, Persons, are so regardless, (provided it be done at all) how or where, in what place, or after what manner this sacred duty is performed.  
I do not say that there is any Positive Holiness in one place above another, or that the place alone can sanctify the worship performed in it, without other due Qualifications; but this I do affirm, and all the sober part of Mankind did ever yet grant, that as there is a Relative Holiness in the Lord's day, above other days of the Week, so there is at least a Relative Holiness in the Church above other places; both as 'tis set apart and consecrated to the service and worship of God, and as Almighty God is more especially and immediately present in it; Upon this account it was, that the pious and Primitive Christians, 
See Dr. Caves Primitive Chr. Chap. 6. Part 1. and Cap. 9  always paid such an extraordinary Respect and Veneration to the public places of God's Worship, both at their first Entrance into, and all the while they continued in them. And for this reason 'tis, that the Public place of God's Worship is in Scripture set forth by so many honourable Names and Titles; such as are, the Temple, the Tabernacle, and the Sanctuary of the Lord; the Habitation of his Holiness, and the place where his Honour dwelleth; the House of Prayer, and the Church of God; All which things put together, do strongly prove, that there is at least a Relative holiness in the Church above other places, and that God is more immediately present there, to hear the Petitions, and to answer the Prayers of his humble Supplicants, and to give a due virtue and efficacy to his blessed Sacraments.  
But lest I should be thought to be singular in this opinion, I shall beg leave for the satisfaction of every unbyass'd Reader, to transcribe the words of a pious and learned Bishop of this Church; 
Dr. Sparrow Bp. of Norwich in his Rationalé on the Com. Prayer, p. 371.  who speaking of the Dedication of Churches and Chapels to Service of God, tells us, That our Prayers, and public Services, are most readily accepted in such holy separate places; and he proves it from 2 Chron. 7: 15. Now mine Eyes shall be open, and mine Ears attended to the Prayer in this place; which promise of acceptance belongs to any other place so dedicated and consecrated to God's holy Worship and Service, as was this house which Solomon built; for the reason which God gives of his gracious readiness to hear the Prayer of that holy place, is in general this, v. 16. For now have I chosen and sanctified this House, that my Name might be there for ever; Now, that this house is dedicated and solemnly set apart by religious Rites and Prayers to my Service, 
A quatenus ad omne valet consequentia.  now I have chosen it for mine. And a little farther he adds, By the like reason whatsoever other place shall be dedicated to him, shall have the Eyes of God open, and his Ear attentive to the Prayer of it. And God Almighty promises as much, Exod. 20.24. In all places where I record my Name, I will come unto thee, and bless thee; that is, in all places dedicated to me, and my Service, and so made mine. And a little farther (p. 385.) are these very remarkable words. The Church is the most convenient place for the service of God, and adds much to the beauty of holiness; And he that should neglect that decency, and despising the Church, should offer up the Public Worship (of which we have already proved Baptism to be a most solemn part) in Private, He would by so doing, sin against that law of God, that says, Cursed be he that having a better Lamb in his flock, offers up to God a worse, Mal. 1.14. For God Almighty must be served with the best we have, otherwise we despise him; He that can have a Church, and will offer up the holy Service in a worse place, Let him fear that Curse.  
This I think is home to the purpose, and an evident proof of my former assertion, from the plainest Texts of Scripture; and if it seem severely spoken, let it be remembered that 'tis substantially proved; and that they are not mine, but a Reverend Prelates words of this Church, whose name and authority ought to be had in veneration by all its members; And would to God those persons who contend so earnestly for Baptising their Children at home, without any just necessity, would consider seriously, whether This be not very like that sin, of despising the Church of God, which St. Paul so severely condemned in the Corinthians, 1 Ep. 11.22. and not only making their own houses equal to the Church, but in this respect preferring them before it.  
Upon the whole of this first Argument, I think it is undeniably proved, that Baptism is not of a Private, but of a Public Nature, and that the Church is the fittest and most decent place for the Administration of it; And therefore, that to administer it in Private houses, is both contrary to the Nature and Designs of Baptism, and a plain transgression of this precept of St. Paul, Let all things be done decently, and in order.  
Secondly, To Administer Baptism in Private houses, is contrary to the constant practice of the Catholic Christian Church in all ages? For the proof of this, I cannot take a better Method, than to give you the words of the judicious and learned Dr. Cave; 
Prim. Christ. c. 10. p. 311. pars pr.  who speaking of the place where Baptism was anciently administered, tells us, That 'twas always as near as might be to the place of their Public Assemblies, and that 'twas seldom performed without the presence of the Congregation; and that for very good reasons, both as 'tis a principal act of Religious Worship, and as 'tis the initiating of Persons into the Church, which therefore ought to be as Public as possible, that so the whole Congregation might be Spectators and Witnesses, of that Profession and Engagement, which the baptised Person then took upon him; And this the Primitive Christians so zealously kept to, that the Trullan Council (Can. 59) allows not Baptism to be administered in a Private Chapel or Oratory, but only in the Public Churches, punishing the Persons offending in this particular with Deposition from their Office, if they were Clergymen, and if Laity with Excommunication. For this reason they had their Baptisteria or Fonts, built at first in some place near the Church, then in the Church 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz.  Porch, till afterward they were placed in the Church itself. This I think is very plain, and I have chose to transcribe the very words of this reverend and learned Person, because of his great Name and Eminency in the Church, especially as a faithful and diligent Inquirer into the Customs and Practice of Antiquity, of which this Book called Primitive Christianity, is, amongst the rest, One illustrious proof.  
I was once thinking to add some other Observations of my own relating to this affair, But I since find this particular so largely and unanswerably proved by an ingenious Author who has lately writ on this very subject, 
Mr. Arwaker's Dissuasive from Baptising Children in Private, printed 1687.  that, (because I can add nothing new) I think it better to refer the inquisitive Reader thither. The Book is licenced by the Archbishop, and dedicated to the Bishop of London; Of both whose pious Endeavours to reform this Unlawful Custom, the Author gives us an account in his Epistle Dedicatory; which I observe for this reason; that the Reader may know, that what I here write against has been condemned by the Metropolitan, and the whole Church of England in general. Whoever reads this little book from the 5th to the 16th page, will find it undeniably proved, that St. John and the Apostles themselves baptised in Public; That both the Greek and Latin Churches do the same at this day, and that several of the Ancient Fathers, 
Justini Martyr, Tertullian; St. Athanasius, Greg. Nazianzen, St. Ambrose, and Chrysostom, St. Cyril.  and most learned Writers of the Primitive Church, (whose Names are in the Margin) do all contend for Baptism in Public. He will find it proved that the Baptising in Private houses, 
Concilium. Constans Meldense, & Vernense. Cassander, Hospinian, Chamier, Vasquez, etc. Rel. Assemblys, p. 294.  has been often condemned and prohibited by whole Councils of Bishops. And all this abundantly strengthened by the Testimonies of several other learned Writers, Men of great esteem in their times. After all which I presume we may very justly conclude with the learned Dr. Sherlock, That the Primitive Christians always administered Baptism in Public places, and in the presence of the Congregation, and never that the Custom thus continued in all the following Ages.  
Now the force of this Argument amounts to this; That in all cases not positively determined by the Scripture, The Practice of the Primitive Church, is the surest way for us to understand the Mind of Christ and his Apostles. For we cannot but think, that those who conversed with the Apostles, and with the Apostolical men of the next ages, are the safest guides for us to be directed by, who live so remote from those times. The Authority of Ancient and Universal Tradition, has always been esteemed sacred and venerable, and whatever men may think now, yet to contradict the concurring Testimony and Practice of the Universal Church, was heretofore always thought, one of the greatest Sins and Follies, that a Man could be guilty of. The Fathers themselves do often confute Heretics of their times from prescription, or the constant Traditionary Faith and Practice of the Church. For though we do not make Tradition to be a Primary and Infallible Rule, as the Holy Oracles are; Yet, where the thing is doubtful or disputable, where the Scripture is silent, there certainly the received Practice of the ancient Universal Church, is the surest guide for us to follow. There is an Obligation upon us of the present times; to conform, as much as may be, to the Practice of the Universal Church, and to avoid Novelty, and Singularity in all things relating to the Worship of God; And therefore when we have so many plain Testimonies of Antiquity for baptising in Public, and can find no one Church in the Christian World that ever practised otherwise; when we have so many Ancient Fathers, Councils, and learned Writers, condemning Private Baptism, and pleading for that which is Public, and not any one single Author produced of a contrary persuasion; There is certainly so much respect due to this unanimous Consent of all our Pious Ancestors, as proves it, to be very rude, indecent, and immodest for us of the present age, to contradict the general sense of Christianity, to affront and condemn the Holy Catholic Church of Christ, by our contrary Practices, and to think ourselves wiser than all the Christians that went before us; who for 1600 years together, have always Baptised in Public, and no doubt for good reasons.  
Thirdly, The Administration of Baptism in Private houses, without just Necessity, and with the Public Form, is contrary to the Express Laws and Rubric of our own National established Church of England. This is so plain and undeniable a Truth, that a modest man would think it needless to go about to prove it, to any man who has got a Common-prayer book, and is but able to read the Rubric without coloured Spectacles; which is as plain, and express in this particular, as words can make it. For  
1st. The very appointing of two distinct Offices, and the calling one of them by the Name of Public, and the other by the Name of Private Baptism, is a plain demonstration of the mind of the Church in this respect. For to what purpose has the Church composed a distinct Form of Baptism for cases of sickness and extreme Necessity, if she had ever thought that the Public Form might have been then used as well? But let us examine the several Titles of those two Offices; And the first we find is called, The Public Baptism of Infants, to be used in the Church; Now the very word, Public, proves that 'twas never intended to be used Privately; And the addition of that Clause, To be used in the Church, is an unanswerable Argument, that it ought not to be used in Private houses. But let us proceed from the Title to the Rubric for Public Baptism; And the first thing we meet with is This.  
The People are to be admonished that 'tis most convenient that Baptism should not be administered, but upon Sundays and other holidays, when the most number of People come together. And this our Church requires for two very good reasons, which immediately follow; both which reasons conclude strongly for Public, and against Private Baptism. The first is  
That the Congregation there present, may testify the receiving of them that be newly baptised, into the number of Christ's Church. The second is  
That by the Baptism of the Infant in the Church, every Person present may be put in mind of his own solemn vow and profession made to God in his own Baptism. To this purpose the learned Dr. Comber tells us, That Infant's ougut to be brought to the Church, 
Discourse upon the whole Common Prayer. p. 338.  that there may be many Witnesses of this solemn act, and that others may be put in mind of their Vow, as also because they may be admitted Members of our Religious Assemblies in the proper place. And he that has a mind to see farther, how much Public Baptism tends to the Edification of the Church, Let him read Dr. sherlock's Rel. Assemblies p. 293. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and consider withal, how the Custom of Baptising in Private can be reconciled with that Precept of St. Paul 1 Cor. 14.26. Let all things be done to Edifying; that is, in all acts of Public Worship, let every thing be so performed, as may tend most to the benefit and advantage of others; 
Dr. Hammond in locum, and Dr. Beveridge his Sermons on this Text.  which is the Paraphrase of a very learned man on the words.  
In the third Section or Paragraph of the Rubric before Public Baptism, The Godfathers, and Godmothers, and the People with the Children are required to be ready at the Font; Now, I hope, this may pass for a plain Command for the bringing of Children to the Church; for where else is the Font? Are there any in Private houses? Or how can Children be brought to the Font, if they are not first brought to the Church, where alone the Font is placed? But this is not all, the time is also specified as well as the Place; The Children are to be ready at the Font immediately after the second Lesson at Morning or Evening Prayer, which still farther concludes for its being ●n the Church, where alone the Prayers and Lessons are usually read; And all this is abundantly confirmed by that which follows, viz. And the Priest standing there, at the Font, shall say, etc. So far I think nothing can be more plain or undeniable. But let us go on to the Office for Private Baptism of Children in houses, for so 'tis called.  
The very Name or Title of which, is enough to satisfy any sober man, that this alone, and not the Public Form is to be used in Houses. But the Rubric is more express.  
There in the 2d Paragraph, the Curates or Ministers of every Parish are required often to admonish and warn the People, that without great Cause and Necessity, to be approved by the Curates themselves, they procure not their Children to be baptised at home; And in Obedience to this Command of the Church, I do now desire and beseech you of my Care not to do it; But when need shall compel, than the Rubric expressly orders, that Baptism be administered on This Fashion, namely by that Form of Private Baptism, which there follows, and not by the Public Form.  
So that, as the Ancient Church never did, so neither does the Present Church of England allow of any Private Baptism, except in danger of death; and in such a case she has provided a Form for that purpose, and required the use of that alone. And upon the whole, I think it undeniably follows, that To Baptise Children in Private, with the Public Form, and without just Necessity, is, (as Dr. Sherlock tells us, Rel. Assemblies p. 295.) a plain transgression of the Rule, and therefore such a disorder, as no man should be guilty of, who professes himself a Member of our Church; 'Tis a plain breach of the express Laws and Commands of our own Communion, which was the thing to be proved.  
Now as for this Argument, it equally concerns all in general, who own themselves of the Church of England, Rich and Poor, Laity, as well as Clergy. For by the 20th Article of our Church, we all profess to believe, That the Church has full power to decree and command all such Rites and Ceremonies, as are not contrary to the word of God; Nor did ever any yet deny this power, but those who were professed Dissenters from us, and against them it has been largely, and unanswerably proved, by many learned Divines of this Church, whose Names I have set in the Margin, 
By Dr. Stillingfleet Unreasonab. of Separation. Dr. Sherlock in his Vindication of that book; and in his Answer to the Protestant Reconciler. 
By Dr. Goodman in his Compass. Enquiry.  
By Dr. Scot, Christian Life, Part 2. Vol. 2. p. 433.  
And instead of all by the Venerable Hooker Eccl. Polity, Lib. 3. and others.   if any one please to consult them.  
Now then, thus I argue; if the Church has Power to make Laws in things indifferent, and not forbidden by the Scriptures, it hence necessarily follows, that 'tis our absolute duty to obey and submit to those Laws, when once they are made: For a Power to Command, necessarily infers the duty of Obedience, these are Relative things, the one of which unavoidably follows from the other; Nor can we disobey the Lawful Commands of the Church, without disobeying Heaven at the same time, and Christ Jesus himself, from whom, as from a Supreme Head, the Church has received this Legislative Power; and how then can it become any true Member of the Church, to be thus wilfully guilty of transgressing its plainest Laws? Or why should any pious and genuine Son of the Church, carry himself thus refractory to his spiritual Mother? Or can there be any thing more absurd, than to profess to believe, that the Church has Power to make Laws in indifferent things, and yet whenever those Laws come to be obeyed, to dispute, and deny its Authority? Especially considering, how pious and primitive a duty this is, and what great reason the Church has to require it. This certainly is not to do things according to Order, that is (as the great Dr. Hammond tells us upon the place) According to the Order and Direction of the Church. 
Dr. Rich. sherlock's Practical Christian, p. 85  I know not what low thoughts men may now have of this Disobedience, But I am sure the pious Dr. Sherlock had another sense of things, when he made this a part of his Form of Confession of Sin.  
I have not made Conscience to obey the Laws and Orders of thy Church, whether Universal or particular, not acknowledging or submitting to the Authority of Either; and I am justly therefore to be ranked amongst Publicans and Sinners.  
My Ghostly Fathers and Pastors, in the several orders of Bishop, Priest and Deacon, I have disbelieved, disrespected, disobeyed, in their Callings, in their Admonitions for my Soul's health. I have hated him that reproveth in the Gate, I have hardened my heart, and refused when admonished, to return from the Error of my ways.  
Nor is this a Law of the Church only, but of the Civil State too, The whole Rubric is confirmed by Act of Parliament, as well as by Convocation; and the Act of Uniformity before our Common Prayer Books, expressly enjoins under the severest Penalty, that No other Form of Prayer or Administration of the Sacraments be used, beside that which is set forth and allowed by that Book. So that whoever refuses Obedience to those Laws of the Church concerning Baptism, does at the same time disobey a Law of the State too, his Civil as well as his Spiritual Parents and Governors; and if this be not a plain Breach of the fifth Commandment, Let every man's Conscience judge.  
There is, I foresee, one fond pretence, that may possibly be returned to this Argument, and that is the present Act of Toleration, or Liberty of Conscience, which may be thought to discharge the Duty of Obedience to the Established Laws of the Church. But in answer to this vain Cavil, I say,  
First, That I writ not at present to those who are Dissenters from the Church, but to those who profess themselves Members of our own Communion; and what have such to do with the Toleration? Let the Act itself be read, and 'twill appear that the Toleration was intended only for the Ease of those few (for I verily believe they are not many) who are sincerely persuaded in their Consciences, that 'tis not Lawful for them to obey the Orders, or join in the Worship of the Established Religion; Now whatever service the Plea of a Toleration may do such mistaken Persons, yet certainly it looks very unaccountable in one of our own Communion, to make this pretence in excuse for his Disobedience to those Laws, and to that Constitution, to which he himself belongs. I envy no man the Liberty of Conscience; My Charity is Universal, I hearty wish well to, and pray for all the World; But the Toleration is for Dissenters, not for us; We have still (blessed be God) the same Church, the same Public Liturgy, the same Articles, Canons, and Constitutions established by the Law of the Land, by several Acts of Parliament which stand yet unrepealed; And therefore our Obedience is still as due to those Laws, as ever; Nor can the Toleration with any show of Modesty or Reason be thought to excuse us, so long as we own ourselves Members of the Church of England, as of a good and an Orthodox Communion. But suppose I were concerned with a professed Dissenter, yet I might justly answer,  
2. That all that any Toleration in the World does, or can do, is to excuse only from the Penalty, not at all from the fault of Disobedience to the Laws and Orders, of an Established Lawful Communion; it gives a Liberty of Impunity 'tis true, (whether justly or unjustly I will not now dispute) but not of justification; it takes away the civil Punishment, but it can never take away the Sin of Nonconformity or Disobedience; my reason for it is this, because these are Sins forbidden by the plain Laws of God, which no Laws of Man can alter or dispense with. For every Orthodox and lawfully constituted Church, has a full power from Christ's own Institution, to make Canons and Constitutions for its own Regulation, for the security and preservation of its own Peace and good Order; And this lays a sufficient Obligation on all Christians to obey those Laws, though there should be no Civil Authority to back and enforce them; The Church, considered as a Church, is a distinct body, and has a distinct Government inherent in itself, without any regard had to the State; And consequently all disobedience to the Lawful Commands of the Church, is an Evil in itself, Morally and intrinsically sinful, and therefore can never be altered by any Humane Dispensation or Toleration. Hence we find the Primitive Christians decrying Schism, and branding it with the most odious Characters, before there were any Civil Laws in Defence of Christianity, nay when all the Civil Laws were against it; as well before the Empire became Christian, and again in the intervals of Persecution, as when Christianity was Established by a Law. So the Donatists were accounted Schismatics by the Primitive Christians, as well under those temporal Princes that favoured, as under those who persecuted them; Arianism was condemned, as well under Constantius and Valens, who countenanced, as under Constantine who opposed it; so that though a Toleration do take away Civil Penalties, yet the Laws of God, and of Scripture that require Unity, Communion and Compliance with an established Orthodox Church, do stand still uncancelled, and in as much force as ever. If any one doubt the truth of this, Let him only read the ingenious Mr Norris his Charge of Schism continued, and if he can fairly answer what that learned Author there urges, in defence of this Assertion, I promise him I will instantly give up the Cause, and become his Proselyte.  
There is a passage in the learned Dr. Stillingfleets Sermon of the Mischief of Separation, so apposite to our present Argument, that I cannot forbear setting it down; 'Tis Page the 45th, in these words; Let us who continue in the Communion of our Church, walk by the same Rule and mind the same things; While we keep to one Rule, all People know what it is to be of our Church; if men set up their own Fancies above the Rule, they charge it with Imperfection; if they do not obey the Rule, they make themselves wiser than those that made it; It hath not been the Doctrine or Rules of our Church, which have ever given advantage to the Enemies of it, but the Indiscretion of some, in going beyond them, and the Inconstancy of others, in not holding to them. This being the Judgement and Opinion of so great a man, and of so pacific a Temper, deserves a serious Consideration, by all who wish well to the Church of England.  
4. The Baptising Children in Private, by the Public Form, is contrary to every Ministers solemn Promises and Subscriptions; For the 36th Canon of our Church, Every Minister is required, both at his receiving of Orders, and at his Admission to any Benefice or Living, to make this Promise, and to subscribe it with his own hand, in these very words, viz. That he himself will use the Form prescribed in the book of Common Prayer, both in Public Prayer, and in the Administration of the Sacraments, and none other. And now I appeal to the sense of all the world, whether that Minister who uses that Form of Public Baptism in Private Houses, which is prescribed to be used in the Church, does not break this Promise; And whether he who does not in Private houses, use the Form Prescribed for that purpose, does not do the same? Does such a Man use the Form prescribed, by the Book of Common Prayer, and none other, as he promised, and subscribed? Perhaps it will be said, that he uses the same words, though in a different Place; But still I answer, That this is not the Form prescribed by the Book of Common Prayer; The Form prescribed is perfectly of Another Nature; The Church has composed two Forms for Baptism of Infants; the one for the Church, the other for Private houses; the one for ordinary and common cases, the other for the extraordinary cases of sickness, and necessity; Now he that confounds these two Offices, which the Church has made distinct and wholly omitting that Form which is designed for Private, Uses that in Private, which is commanded to be used in Public, that Person does not use the Form prescribed by the Book of Common Prayer, and none other, but perfectly another, than what is commanded. If any one in the World can deny this assertion, or without Tricks and Fallacies fairly justify this Practice from Breach of Promise, I will never more trust my discursive Faculty so long as I live; can any thing be more indisputably clear? If to doubt in this case, be not to seek Knots in a Bulrush, I know not what is.  
This Argument very nearly concerns us of the Clergy, and we should all do well seriously to consider it; and the rather, because our own undue Compliances in this respect, are made use of by the Laity, as the greatest Argument for the Continuance of this Unlawful Practice. But if the most solemn Promises, and repeated Subscriptions signify any thing, we are all certainly bound to do our utmost for the reforming of this unhappy Custom; in doing of which there would be far less difficulty than now there is, were we ourselves unanimous in the Attempt, were we All resolved to be just to our own Engagements, and would not undermine each others Endeavours, by our contrary Practices. 'Tis plain, we are not left at Liberty to do as we please in this case; we are bound by Laws, by Promises and Subscriptions; And when the Laity know and consider this, I cannot but hope, that they will think the better, and not the worse of us, for being just to our Rule, and true to our Promises; Nor will they be so unreasonable as to expect our compliance in a thing so manifestly unlawful; Much less conceive any Pet or Prejudice against us, only because we cannot make the plainest Laws of the Church, and our own Promises too, bend and bow to their humours. And since the London Clergies Practice, is most taken notice of in this affair, it would be happy if they would join with us, in this Reformation.  
5. The Form of Public Baptism is so composed, that it cannot be used in Private Houses, without manifest Absurdities, which is another demonstration that the Church never intended it should be so used. The forementioned Mr Arwaker reckons up four several instances of this Nature in the Office of Public Baptism, where he that has a mind may see them (pag. 29.) I shall only mention One at present, and that is in the Preface to the Baptismal Covenant, in these words— Dearly beloved, Ye have brought this Child here to be Baptised. How can this be truly or rationally spoken, when instead of the Child's being brought by the Sureties, the Minister himself comes home to the house, and is brought into the very Chamber were the Child was born? We have already proved that the Church at the beginning of this Office requires the Child to be brought to the Font, and that the Priest standing at the Font shall say— From whence 'tis manifest, that by the word (Here) in this place, is meant the Church where alone the Font stands; And how then can the Minister in the very place where the Child was born, say to the Sureties, Ye have brought this Child here (viz. to the Font) to be Baptised: Or ought he not rather to alter the words to a quite contrary sense, and say, Ye have brought me here to baptise this Child; For this is true, and proper, but the former is evidently false and absurd; and the Absurdity is so plain, that I am verily persuaded, that he that does not perceive it, 'Tis not because He cannot, but because He will not understand it. Now whether it becomes either Minister or People to use such gross Absurdities in so solemn a part of God's sacred Worship, is a Question, to which I would beg a serious Answer.  
There is the same Absurdity in the Office for Churching Women, when 'tis used in Private houses; The very Title proves this Practice to be absurd; It ought to be called Chambering or Houseing of Women, But Churching of them it can never be in any place out of the Church. But not to insist on that, the Rubric before this Office says, The Woman shall come into the Church, decently apparelled, and there shall kneel down in some convenient Place, etc. than which, no command can be more plain; The Rubric at the End of the Office, directs the Woman, to receive the Holy Communion, if there be any, which still farther argues it to be done in the Church; and the last Verse of the Psalm appointed to be read in this Office, makes the Absurdity undeniable: 'Tis this, I will pay my Vows now— In the Courts of the Lords house; How can this be said in any Private Chamber? Was ever any Place beside the Church, called the Lords house? Or can any other Place be so called, without a manifest and daring Absurdity? An Absurdity too gross to be offered to the great God in return for a Mercy, which deserves not only a Private Acknowledgement, 
See Bp. Sparrow and Dr. Comber on this Office.  but a most solemn Thanksgiving, in the Public Assembly of Christians; which is both a greater Honour, and more acceptable to God, than any Private returns can be.  
And now a modest man would think, that after all this, there should be no possible Objectious, against so undeniable a truth; Dr. Sherlock tells us (Rel. Assemb. p. 290.) That he could never hear any thing that deserved a serious Answer: But lest the Pretences should be thought unanswerable, let us hear what they are.  
And the first grand Pretence is Custom; 'Tis objected to us, that 'tis generally practised in most parts of the Kingdom; and by many great and eminent Divines of the City of London too, and therefore why may it not be continued? This Objection, though it make a great deal of Noise, yet it signifies just nothing, as will be evident to any one, that considers these things.  
First, That however prevailing this Custom now is, yet 'tis but of very late date, even in this Church; Dr Sherlock tells us (Rel. Assemb. p. 290) That this unhappy Custom, was begun by as unhappy a Cause; Namely by our late Civil Wars, and a tyrannical Usurpation; When our Laws were all subverted, and our Religion ruined; When the Orthodox Clergy were all turned a begging, and their Churches usurped by their Enemies, than 'twas that the Loyal Party, being first banished from the Church, were forced and compelled to Baptise their Children in their own Houses; There was a Necessity then of doing it privately, or not at all; But this Necessity is now removed, our Churches now (thanks be to Almighty God) are at Liberty; And therefore this can be no Argument to excuse us; But it becomes us rather to abhor a Custom brought into the Church by such  means, and to remember that our Forefathers would have been glad, and thankful too, to have enjoyed that Liberty and Privilege of bringing their Children to the Church, which we now despise.  
And yet 'tis very observable, that even in those times, when the Common-Prayer Book was abolished, and the Presbyrerian Directory established in its room, by what was then called an Ordinance of Parliament, Anno 1644. Even that very Directory expressly decrees, That Baptism is not to be administered in Private places, or privately, but in the place of Public Worship, and in the Face of the Congregation, as may be seen (p. 19) And this is the more remarkable because the Compilers of this Directory do in their Preface declare, that they composed and agreed upon it, after earnest and frequent calling upon the Name of God, and after much consultation, not with Flesh and Blood, but with God's holy word.  
'Tis well known that our Brethren of this Persuasion were always great Enemies to all Needless and Superstitious Ceremonies in the Worship of God; from whence I infer, that even in their Opinion, The Administration of Baptism in the Public place of God's Worship, is not a Needless Ceremony, but a Necessary Circumstance to the due and decent Performance of that divine Sacrament; What their Practice now is, it concerns not me to inquire, 'tis plain This is their Rule, and This their Judgement.  
Secondly, Tho many eminent Divines, and particularly of London, do comply with this Custom, yet some others no less eminent refuse to do it. Dr Sherlock, and Mr Arwaker have both writ expressly against it; And all those who have writ any thing in Defence of the Church's Power to make Laws in things indifferent, have in effect done the same; for if the Church has Power to command, with Submission, it must be our duty to obey.  
Thirdly, Tho this had been a Custom of longer date, and caused by better means, yet what signifies a bad Custom against a known Rule, and the express Laws of the Church? What Sins, what Errors and Offences may not be justified, if Custom be allowed as an Arguument for them? So Swearing is a Custom, and Drunkenness is a Custom, and I have known some Persons so impudent, as to urge the Commonness of those crying sins in their Defence. But is it any lessening of a Sin, that a great many are guilty of it? Certainly he who commanded us not to follow a Multitude to do Evil, thought otherwise. Sodom was destroyed, not the later but the sooner, for that they were universally wicked. I shall always be glad to follow a good Example in any Person; but in that which is amiss, the Greatest Man in the World shall never be the Pattern of my imitation; I reverence the Persons, and Writings too of several great and learned men, (whose Practice we are upbraided with in this Particular) as much as any man living; but considering what ill use is made of their Examples, I hearty wish, that they would either join with us, in reforming this bad Custom, or else condescend so far, as to let us know how it may be justified. In short, I think the Question in this case, aught to be, whether the Custom of Baptising Children in Private, without just Necessity, and by the Public Form, be a decent, or indecent, a Lawful, or Unlawful Custom? Now that 'tis both indecent and Unlawful I have undeniably proved in the foregoing Discourse; And therefore all that can follow, from its being a Custom, is only this, that the longer it has been continued, the more has been the fault, and the sooner it ought to be amended.  
We have seen how this Custom came first to be introduced; and 'tis no difficult matter to guests at the causes of its Continuance; Some perhaps have complied with it, out of an immoderate love to their own Ease, and an Unwillingness to be at the pains and trouble of reforming a bad Custom, though they knew it to be illegal.  
Others it may be, have been tempted to it by Poverty, which has made them forget the Dignity, and Sacredness of the Ministerial Character, by sacrificing both their Duty and Promises at once to a piece of Gold or Silver, and to be guilty of such sordid mercenary Compliances, as to sell their Birth right, I mean the Dignity of the Priesthood, for a Mess of Pottage. I wish this thing called Interest, has not too much prevailed with some, who can pretend no real want of any thing, which makes the crime so much the more unpardonable; though after all it is to be feared, that whatever is thus unlawfully got, is no better than (Aurum Tholosanum) Money put into a Bag with Holes, and like the Coal which the Eagle stole from the Altar, that consumed both her Nest, and her young to Ashes.  
Others perhaps have done it, purely out of an obliging disposition, and upon prudential Considerations, thinking it the best way to break a bad Custom where they have found it, not too rashly, but by Degrees; to lay it aside by that means, as decently, with as little noise and disgust, and with as much satisfaction to their Neighbours as possible; Hoping by this Condescension to win their good Opinion, and in time to bring them by those mild Methods to a through Conformity to the Laws of the Church, and their own Duty; which was no more than the great St. Paul did toward the Jews, in laying aside the old Mosaical Rites and Ceremonies.  
This has been my own case, and I verily believe the Case of a great many of my Brethren; And that the continuance of this Unlawful Custom, is to be imputed, not to the Justice of the thing itself, but to some one or other of these causes. I am fully convinced from hence; because even of those Ministers, who do, or have complied with this Practice, I never could hear any one pretend to justify it, but frankly confess, it ought not to be done. And thus I think I have abundantly answered that clamorous Objection from Custom, which indeed did not deserve the Expense of so much Ink and paper, as has been thrown away upon it, but some things must be answered, though not for their real weight, yet because of the Noise they make in the World; though at best it is but like the sound of an empty Vessel; Sonus, & praterea nihil.  
Secondly, I am afraid, Another thing which keeps some Persons from bringing their Children to the Church to be baptised, is Riches and Greatness; Such Persons look upon it as a piece of State, to have their Children baptised at home, and fancy that something more ought to be done for them, than for poorer People; Now I readily grant that there is a different civil respect due to men according to their various Degrees and Qualities, and so there is to Friends the same, and God forbidden but in all lawful things, they should have it to the utmost Degrees in which 'tis due; (And that I may not be condemned neither of Incivility nor Ingratitude, which I naturally abhor, I here publicly profess, that I shall always look upon it, as my great unhappiness, that some of those whom I have been forced to deny in this matter, were of this Number) But it must be considered, that in matters of absolute duty (such as this is proved to be) all Persons are Equal, and in such cases there ought to be no respect of Persons; Rich and Great Persons are no more above their duty, than Poor and Mean men are below it; If it be a Duty, 'tis so to all alike; Even a Heathen Pericles could say, when his Friend desired him to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arch. Atticae Lib. 3. cap. 3. Hence the Prov. Amicus usque ad Aras. Omne animi vitium, etc. Juven. Sat. 8.  testify a Lie; I am your Friend as far as Honesty and a good Conscience will permit; And I must take leave to say, that he is not a Friend, that desires more. And a Pagan Poet has taught us, that Offences are aggravated by the Greatness of the Offender; Riches and Greatness do not lessen, but increase men's Obligations to Duty; These Blessings are a mighty trust, with which men may do a great deal of good, and for which Almighty God will demand a severer account than Ordinary. And such Persons should consider that their Examples are visible and conspicuous, and have a great influence upon those whom Providence has placed below them, and that therefore it becomes them to help to reform a Custom so undeniably unlawful by giving a good Example, and by leading the way to others, without which 'twill hardly be effected, the fault of which will one day lie at their doors.  
Thirdly, I do not well know what to call it, but another thing I have heard pretended, to put off this Duty, is to this Effect; All our Children hitherto have been baptised at home, we never had one baptised at Church. Let it be remembered, that I have already proved this to be a Duty, and then the force of this mighty Objection amounts to this; We have hitherto done amiss all our Lives, and therefore we are resolved to do so still; We have never yet done our Duty, and therefore we never will. I will not expose the Folly of this pretence, it is enough to expose itself.  
My Discourse has hitherto been in General; But now I must apply myself more particularly to you of my own Charge. You see what the plain Laws of the Church are in this respect, and what strong Obligations we all lie under to obey them; You see upon what great Strength of Reason and Antiquity those Laws of the Church are founded; Fathers and Councils, Abundance of the most eminent Divines, both Ancient and Modern, giving their Testimonies to them; After all which, I cannot but hope, that you will readily comply, with what is here so plainly proved to be your Duty.  
I am very sensible of the great Tenderness both of Infants and of Parents, and therefore (though I never yet heard of one Child that was injured by being brought to the Font) yet if your Children be at any time really weak and in danger of Death, if by any accident whatever it so fall out, that they cannot safely be brought to Church, do not by any means suffer them to die unbaptised; The Church in those cases of Sickness and extreme Necessity, has provided a Form of Private Baptism, and this you may be assured, I will always be ready to administer; though it were at Midnight. In this Office of Private Baptism, all that is Essential to the Sacrament is contained, and enough to secure the Salvation of the Child, though it should die before the other Solemnities and Circumstances be performed in the Church. And therefore when Persons pretend a tender regard to the Weakness of the Child, to excuse the bringing of it to the Church, and yet will not be contented to have it baptised at home, by the Form which is composed for that purpose, and sufficient for the Child's Salvation; 'Tis evident, that something else is at the Bottom, and that 'tis not so much their regard to the Safety and Welfare of the Infant, as the indulging of their own Humour, that is the cause of this Obstinacy; for as for the Child, that is secured by the Private, as well as by the Public Form. But if it live, and recover; then the 
* See Dr. Combers Disc. upon the whole Com. Prayer. p. 338. and the Rubric for Private Baptism.  Rubric advises that as soon as it is fit to be carried abroad, it be brought to the Church (not to be Baptised again, for that is done already) but that the Congregation may be certified of the Truth of the Baptism, before privately used, and that the Covenant may be solemnly entered into for it by the Sureties.  
And do not think that this shall put you to any double Charge or Trouble; for if in case of Necessity I come to your Houses, to baptise any sick Child, I expect no manner of Company, nor the least Provision, nor any Reward from you; If you are Poor, I had rather you should have something from me.  
My readiness to serve you in all other respects, and particularly to come to the meanest of your Houses in case of Sickness; My despising present Interest, and dealing impartially with all Persons alike in this affair, cannot but convince you (if any thing will) that I am acted in it by pure Conviction, and Principles of solid Reason; Nor should any thing else in the world have ever prevailed with me, to refuse any of your Requests in this matter; I desire you to excuse me only from this Unlawful Custom, and in any thing else, the Poorest of you may command my Attendance. If Liberty of Conscience (that is, a Discharge from complying with Laws) be thought reasonable for others, all I desire is a Liberty of Obedience, a Liberty to observe, and obey those Laws, to which I have subscribed, and which stand unrepealed; and 'twill be very unreasonable to deny me this.  
Whatever the Event be, I have now this satisfaction, that I have done all that in me lies, to reform a bad Custom, which I thought to be my Duty; You see I have not refused it morosely, without giving you any reason for so doing; but I have ventured that which is dearest to me of any thing in the World, I mean my Reputation, to satisfy you, that this Practice ought to be amended. I believe I have studied this business more than you, and may modestly be allowed to understand it better; which is no more than I will readily grant to you, in your proper Callings and Employments.  
I confess I shall never look upon myself to be answered by an angry Reflection, or a disdainful Smile; Scurrilous Railing and Reviling are things, which I have both Charity enough to forgive, and Magnanimity enough to despise. But if you can procure any one in the world to make a solid Answer to my Reasons and Arguments, I promise you I will readily retract my mistakes, and shall be glad by that means to be put into a capacity of obliging you in this, as well as in other things; For I am so far from thinking it any real dishonour, that I know 'tis a manly Generosity, and a Christian Virtue, to change my opinion, upon the Evidence of better Reason; and that to persist in an Error out of pure Obstinacy and Stubbornness, does neither become the Ingenuity of a Man, nor the Religion of a Christian; And therefore, if you find the Arguments of this Discourse are such as cannot be fairly answered, Let me beg and beseech you then, as you love your own Souls, not wilfully and stubbornly to resist the Truth. Remember that to him that knoweth to do good, in any instance of Duty, and yet doth it not, to him 'tis a Sin, in the highest Degree, Ja. 4.17.  
I have now done with what I have to say of Baptism; But before I conclude, I cannot but take this Opportunity of leaving with you a brief Exhortation to the constant receiving of the Sacrament of the Lords Supper, a duty too much neglected amongst you.  
Consider then I beseech you, the Plainness, and the Positiveness of the Command, Do this in remembrance of me. And withal remember that the Only way to enter into Life, is to keep the Commandments in general, this as well as the rest; and that Christ will one day execute his Vengeance, on all that obey not the Laws of his Gospel, 2 Thes. 1.8. of which this is one, and of the highest importance too.  
1. Consider that is the Command of Christ your Sovereign Lord, who as your King and Supreme Governor, has an absolute right, and a just Claim to your Universal Obedience, nor can you deny it in any instance whatever, without the highest Injustice.  
2. Consider further, that 'tis the dying Command of Jesus your Saviour and Redeemer, your greatest Friend, and your best Benefactor; who stopped at no Dangers, nor declined any Sufferings to do you service; who freely parted with his own dearest and invaluable blood, to ransom, and redeem your Souls; to purchase for you the pardon of your Sins, the Graces of God's Spirit, and the immortal Joys of Heaven. Who was contented to undergo all the Malice of Men and Devils, to be a man of sorrows and acquainted with grief through the whole Scene of his Life; to endure the greatest Torments of Body, and Agonies of Mind; to sweat and groan, to bleed and die, to deliver you from Eternal Death. 'Tis this Jesus that commands you, to do this in remembrance of him.  
So that here is both the highest Authority to command, and the greatest Love in the world to invite your Obedience. Will you then disobey a King, and a Saviour too, a Sovereign Lord, and a Merciful Redeemer at once? Alas! What unpardonable Rebellion, What scandalous Ingratitude is this? Blessed Jesus! What return can be sufficient, What thanks can be big enough for such amazing Love? And yet it is no hard or difficult, but a very easy requital, that the Son of God expects from us, 'tis only that we frequently remember his dying Love, in that Memorial Feast, he has appointed for that purpose; that we there thankfully commemorate his Mercy, solemnly renew and ratify our Baptismal Vows and Engagements, and enter into a sacred League of Peace, and Love and Charity with all the world. A poor return, God knows, this is, for so great a Mercy, and shall we yet refuse to pay this?  
3. Consider that you are bound in Interest, as well as in duty, to pay a constant Attendance on this sacred Ordinance. For 'tis the most likely means in the world to make all your Prayers successful at the Throne of Grace, and to fetch down even temporal Blessings upon you; And 'tis the most probable means in the world to promote and advance your everlasting well-being; to confirm and increase your Faith, to heighten your Repentance, to raise your Sorrow for Sin, and your Hatred against it; To inflame your Love, your Praise and Gratitude to God, and your crucified Saviour, and your Charity to all your Fellow creatures; 'tis the best way to advance your Hope, to improve all your Graces, to make all your Sins give up the Ghost, and yield themselves perfect Victims to a Redeemers conquering Love. In short, the blessed Sacrament, to every devout and worthy Receiver is full of divine and heavenly Blessings; 'tis not only our greatest Duty, but 'tis our highest Privilege too.  
What Reasons, what Pretences then can be strong enough to keep you from so sacred and advantageous a Duty? You know what I have formerly said at large to remove them all; There are two faults, that you may be guilty of in this affair; Either by a careless refusal and neglect of this blessed Sacrament, or by an unworthy abuse and profanation of it; by unworthily coming to it, or by profanely turning your backs upon it; Both these are Sins equally dangerous, and I beseech you by all the Hopes of Heaven, and Fears of Hell to avoid both. I have formerly and often told you how this may be done; But if there be any Soul amongst you that wants either farther Instruction, or Satisfaction in this matter, I once more earnestly desire and invite all such to come to me for my private help and direction; Come freely and without scruple, the Poorest, the Meanest of you; By the Blessing of God, you shall not go away without the best Assistance and Encouragement I am able to giué you.  
And in order to the fitting yourselves for the Blessed Sacrament I must beg and entreat you to lead pious and sober, just and Christian Lives. Impenitence and an obstinate going on in Sin, is the only thing, that makes men unworthy of the Sacrament; A good man, a true sincere penitent, who understands competently the Nature of the Sacrament, and is hearty resolved to forsake all his past Sins, and to lead a new Life, such a one is fit to come to the Sacrament at any time; And he who will not do this, is not fit to die, nor can he go to Heaven.  
And to enable you to lead this pious Christian Life, let me beseech you often and daily upon your bended Knees, to petition Almighty God, for his preventing, assisting, and supporting Grace. Morning and Evening at least, let me desire every Soul amongst you to spend some little time in that divine and heavenly, that honourable, and advantageous duty of Prayer. You that have Families must pray with them; and teach your Children and Servants to live in the Fear of God; Instruct and Catechise them in the Principles of Religion as well as you are able, and send them to the Church, to be instructed better; As they grow up, you must warn them often of the baseness and danger of Sin in general; of Swearing and Cursing, of Drunkenness, and profaning the Lords day, Vices to which Youth are extremely addicted. Tell them of the Excellency of a pious, sober, righteous Life, and of the glorious rewards that attend it; teach them by your Example, as well as by your Instructions; You will have the Comfort of it in this Life, and be rewarded for it in a better.  
From the Prayers of the Church, I would desire you never to be wilfully absent; Come at the beginning, and behave yourselves devoutly at them; And for your Private Devotion, I have here composed a short Form, which I desire all such of you, as have not better helps at hand, to say daily, humbly and devoutly upon your Knees.  

O God the Father of Heaven, have mercy upon me a miserable Sinner! O thou God of Angels and men, the Creator and Preserver of all the world, I have sinned, I have sinned against Heaven and against thee, I have been a stubborn and a rebellious Child, but do not thou, O Lord cast off the bowels and compassions of a Father. I have perverted all the ends of my Creation, I have despised thy Authority, abused thy Mercy, and provoked thy Vengeance; But O thou, who willest not the Death of a Sinner, have Mercy upon me! For thy Names sake pardon mine Iniquities for they are great; for thine own Mercies sake, for thy dear Son, and my Saviour's sake, have pity upon me a miserable Sinner.  
O blessed Jesus, the Highpriest, the Saviour and Redeemer of Souls, have Mercy upon me! Let thy Stripes and Wounds, thy Cross and Passion, plead and intercede for me; By thine Agony and bloody Sweat, by all that thou didst and suffered'st for Sinners, save and deliver me, in the hour of Death, and the day of Judgement; And suffer not, O holy Redeemer, my Soul, which is the purchase of thine own meritorious blood, to perish.  
O holy Spirit of Grace, the Sanctifier of all the Elect People of God, inspire, I beseech thee, into my Soul the Principles of an Universal Piety; Sanctify me throughout, in Body and Mind, in Heart, Will, and Affections; I am undone if thou leave me to myself, follow me by thy motions, and awaken my Conscience by thy blessed Suggestions, or I perish for ever. Quicken and excite my languishing Virtues; Allure my hope by the glorious rewards of Obedience; Alarm my fear by the steadfast belief of a judgement to come; Affect my gratitude and love, by a deep sense of the amazing mercies of my God and Saviour; and by all let me be led to a speedy and vigorous Repentance, to such a pious and godly, sober and humble, just and charitable life, us becomes a Disciple of the most holy Jesus.  
O God the Father, Son and Holy Ghost, three persons, and one God O holy and undivided Trinity, have mercy upon me a miserable sinner!  
Glory be to thee, O God, for all the mercies I have received; Take me into thy Protection [this day] or [this night] and all that belong to me; Bless all my Civil, Spiritual, and Natural Parents, Relations and Governors; Reward all my Friends and Benefactors; Forgive and turn the hearts of my worst and greatest Enemies; Let thy Gospel, and Truth, thy Peace and Salvation extend itself to all the World; for the sake of Jesus my Saviour; In whose Name and Words, I further pray. Our Father, etc.   

Canon 14.  
ALL Ministers shall observe the Orders, Rites and Ceremonies prescribed in the Book of Common Prayer,— without either diminishing, or adding any thing in the Matter or Form thereof.  
Canon 38.  
If any Minister after Subscription, shall omit to use the Form of Prayer, or any of the Orders or Ceremonies prescribed in the Communion-Book, Let him be suspended: And if after a month be do not reform and submit himself, Let him be Excommunicated: And then if he shall not submit himself within the space of another month, Let him be deposed from the Ministry.  
Canon 81.  
There shall be a Font of Stone in every Church and Chapel where Baptism is to be administered.— In which only Font the Minister shall Baptise Publicly: that is, no doubt, with the Form of Public Baptism.   
FINIS.