Mr. STUBS' SERMON OF Public Baptism, BEFORE THE LORD MAYOR, etc.   

Fleet, Major: Martis, vj. Die Decembris, 1692. Annoque Regis & Reginae, Willielmi & Mariae, Angl' &c. Quarto.  
THis Court doth desire Mr. Stubs to Print his Sermon, Preached at Guild-Hall-Chapel, on Sunday the 20th Day of November last, before the Lord Mayor and Aldermen of this City.  
GOODFELLOW.   

Imprimatur.  
Decembr. 9 1692.  
Guil. Lancaster, R. P. D. Henrico Episc. Lond. a sacris Domesticis.   

OF Public Baptism. A SERMON Preached before the Right Honourable THE LORD MAYOR, AND THE Court of Aldermen, AT Guild-Hall-Chapel, Sunday, Nou. 20. 1692.  
By PHILIP STUBS, A. M. Fellow of Wadham-College, Oxon. And Chaplain to the Right Reverend Father in God, ROBERT Lord Bishop of CHICHESTER.  
LONDON, Printed for Henry Bonwicke, at the Red Lion in St. Paul's Churchyard, MDCXCIII.   

TO THE RIGHT HONOURABLE Sir JOHN FLEET, Kt. LORD MAYOR Of the CITY of LONDON, And to the Court of Aldermen.  
Right Honourable,  
THE unexpected Success this plain Discourse (by the Blessing of God) met with from a kind Auditory in this City, (for whose private Benefit 'twas, not long since, I must confess, but too hastily drawn up;) as it prompted me at first to offer it before the most public Assembly therein at Guild-Hall-Chapel; so the Hopes of its farther usefulness makes me now readily comply with Your Honour's Commands for its Publication, in order thereunto. That it may have it's designed Effect, in contributing (though never so little) to the Retrieving so Ancient, so Universal, so Religious, I may say, so necessary a Practice, as is the subject Matter of it; and, by Consequence, to the farther Promoting of God's Glory, in the greater Good of his Church in general, and the Welfare of particular Christians, is the Hearty Desire of,  
Right Honourable, Your most Humble, Most Obedient Servant, PHIL. STUBS.   

A SERMON Before the LORD MAYOR, etc.  St. MATTH. xxviij. 19 
Go ye therefore, and teach all Nations; baptising them in the Name of the Father, and of the Son, and of the Holy Ghost.  
THE Text is a full Commission, delivered out by our Saviour to his Apostles, when he had just finished the glorious work of our Redemption, and was now Ascending up again unto his Father: whereby he empowers them to extend the benefits of his Passion by Baptism, as far as he designed they should reach, even to the utmost parts of the Earth: For as he himself had spent his whole time in Judea, and the Regions thereabout, amongst the Jews, God's peculiar People; so he commands them, whom he had fully instructed in every Particular of his Doctrine, to communicate it to the Gentiles.  
Go ye therefore, and teach all Nations; baptising them in the Name of the Father, and of the Son, and of the Holy Ghost.  
From which Words, I may take Occasion to speak of these Five Heads.  
I. Of the Nature of Baptism in general.  
II. Of the Persons here authorised to Baptise.  
III. Of the Persons to be Baptised.  
iv Of the Form of Baptism. And,  
Lastly, Of the Time and Place, when and where this Sacrament ought to be administered.  
Of the Four first (there being no difference about them, either as to Principle or Practice, amongst those of our Communion) I shall say little more at present, than what may serve by way of Introduction, as it were, to the last Particular, which I have designed for the main Subject of my ensuing Discourse: Wherein I shall, with all the Brevity and Plainness I can, endeavour to demonstrate the Unreasonableness of continuing that corrupt Custom crept in among us, (and which of late Years has prevailed more especially in this City,) of Baptising Children in Private Houses, contrary to the earnest, pious Desires and Endeavours of our Clergy, the declared Sense and Usage of the Catholic Church all along, the express Orders and Constitutions of that sound Part of it, whereof we boast ourselves Members, and the very Reason and Design of the Institution itself; to the no small Dishonour of God Almighty, in hindering the greater Promotion of his Glory, and the Edification of many Religious, well-disposed Christians.  
But before I enter professedly upon this Argument, I am to speak a Word or two briefly, on the four just mentioned Heads. And,  
I. Of the Nature of Baptism in general.  
Now Baptism signifies properly an Immersion, Dipping, or Washing the whole Body in Water; and was a Ceremony used among the Heathens, as well as the Jews, upon the Admission of any new Converts to their Religion: By which Washing was signified, the Cleansing of the Persons, so baptised, from their former Pollutions; and their Resolution of continuing Pure and Unspotted for the future. This Ceremony, being very innocent, and very significant, the Holy Jesus was willing to continue it in his Church; leaving out the other of Circumcision, which signified but the same thing, and was more injurious to Men's Health, and to their Modesty.  
I say, Baptism signifies properly an Immersion, Dipping, or Washing the whole Body in Water: And so it was practised in the Primitive Times, after the manner of John's Baptism, who chose the River Jordan, and such Places, where there was much Water, for the Convenience of such an Immersion: For so it is expressly said of him, That John was baptising in Enon, 
S. Joh. 3.23.  near to Salim, because there was much Water there. After this manner the Eunuch, in Acts 8. was baptised by S. Philip; 
Acts 8.38.  for 'tis said, They went down both into the Water, both Philip and the Eunuch, and he baptised him. And indeed, this Dipping all over in Water is thought by some, more significant than any other sort of Baptism; for hereby is denoted the Cleansing the whole Man from Sin, the being buried with Christ in Baptism, which is signified by the Immersion, or Dipping in Water; and the Rising to a Newness of Life, which is signified by the Emersion, or Rising out of it again. But yet it is not so necessary, but it may be omitted in favour of the Weakness of the Person to be baptised, and the Pouring or Sprinkling of Water used instead of it; as has been the Practice of these Northern Countries, in the Baptism of Children, whose tender Bodies cannot endure a total Immersion; and of the first Ages of the Church, in favour of Sick and Bedrid Persons, who desired to become Christians. For, as God Almighty is tender of our Souls, so he takes care of our Bodies too; and his Laws are so far from injuring our Healths, that they highly improve them: Upon which Account, it is not to be imagined, that the Ceremony of Admission into the Christian Religion should be more difficult, than that into the Jewish Covenant; or that Children should be obliged to become Martyrs, as soon as they are made Proselytes.  
But here it may be started, That, admitting this Washing, Dipping, or Sprinkling to be the Ceremony of my Admission into Covenant with Christ, How doth it hence appear, that Christ thereby enters into Covenant with me? I may be washed indeed with Water; But how shall I be satisfied that Christ washes me with his Holy Spirit? For the satisfying of which Objection, I must proceed to the Second Thing I designed to speak of, viz.  
II. The Persons here authorised to Baptise.  
Whom, if we look back to Ver. 16. of this Chapter, we shall find to be the Apostles: 
St. Matt. 28.16.  Then the Eleven Disciples (for so the Apostles are there called) went away into Galilee, into a Mountain where Jesus had appointed them: Who, when he came amongst them, spoke unto them, saying, All Power is given unto me, in Heaven, 
— V 18.  and in Earth: Go ye therefore and teach all Nations, 
— V 19  baptising them, etc. As if he had said, My Father has left the Government of this World, which I have redeemed with my Blood, to me: I have power to make what Covenants I please with Mankind: I have told you, upon what Conditions I will confer Heaven and Happiness upon Men: Go ye therefore, and let them all know it: And I give you power, and none but you, to admit them into this my new Covenant by Baptism. But then, the Mercy of God, as it was willing to extend the Benefits of his Passion beyond that Age of the World, and that Generation of Men, continued Means for the effectual Continuance of this Power of making such Covenants to the End of the World, by authorising the Apostles to delegate and depute their Power to others, in this large and plenary Commission, As my Father hath sent me, 
S. Joh. 20 21.  even so send I you: I give you the same Authority, which I have received: And as I had Power of my Father to send you forth to preach the Gospel, and baptise every Creature; so I give you Power to send others forth with the same Commission; to Ordain Bishops, Priests and Deacons, as you shall judge expedient for the Edifying and Welfare of my Church. Which Power was accordingly delegated, immediately afterwards, to seven Persons at once, 
Acts. 6.3. Chap. 13.3.  as you'll find in Acts 6. to Saul and Barnabas, to their Successors, until this very Period of Time; wherein we of this Communion, have Persons under the several Characters abovementioned, who derive their Authority from them, by an uninterrupted Succession. For no Man can take this Authority upon himself; and unless there were Sacred Persons so continued in the Church, there could, at this Day, be no Legal or Valid Administration of this Sacrament; and by Consequence, our Saviour's Command would have long since fell to the Ground, (which I tremble to think of,) when he bid them, and, in them, their Successors, Go and teach all Nations, baptising them, etc. The Meaning of which Words, All Nations, or an Enquiry,  
III. Into the Persons to be Baptised, is the Subject of my Third General, which now offers itself to be spoke to; Go ye therefore and teach All Nations, baptising them, etc.  
The Lord God had, for a long time, dwelled only in Judea: Though the vast Circle of the Earth, 
2 Chron. 2.6.  nor the larger Circumference of the Heavens cannot contain him; yet, as the Psalmist expresses it, at Salem was his Tabernacle, 
Psal. 76.2.  and his Dwelling at Zion: There was his House, there his peculiar Residence. To the People of Israel only had he given his Laws, and ordered the manner of his Worship: The rest of the World seemed overlooked, and neglected, like Children disinherited, and banished from their Father's Presence. But when the Blessed Jesus, the Word of God, by whom all Men were created, descended, for the Redemption of them all, he threw down the Partition-Wall which shut out the Gentiles from the Sight and Favour of God, and contrived Means for the Bringing them into his Family. He caused the Waters of Baptism to extend themselves, as far as those of the Universal Deluge; that as all Men had once perished by Water, so they should all be saved by it.  
Nor do we, when we say All Men only (upon slight Grounds) exclude the Children of Believers from this extraordinary Privilege, as do the Adversaries to Infant-Baptism: Who should not have been mentioned in this place, (since their wild Opinion runs counter to the Belief and Practice of the Universal Church in all Ages,) did not some of them boast of an Irrefragable Argument on their Side, taken from the very Words we are now about; arguing from hence, that because our Saviour first said Teach, before he said Baptise; therefore every Body must be taught, before he is baptised. To which there need be given no other Answer, but what the true Meaning of the Original Word will readily furnish us with: For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Greek, signifies not here Teach, as in our Translation; but rather, make Disciples of: 
Inter Judaeos Discipuli facti sunt two, non qui jam docti sunt, sed ideo Discipuli facti sunt, ut doceantur. Lightfoot: Hor. Heb. ad locum.  As if our Saviour (alluding to a known Custom among the Jews) had said, Go and admit into my Church, and make Disciples of all Nations, and that by the Ceremony of Baptism; for (which is very remarkable) in the very next Verse, where the Word Teaching comes again, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  there is another Word made use of in the Original, which has that for its proper signification. An Exposition, which, if it were duly attended to, might be of no small Use to many unprejudiced Anabaptists. As,  
iv The Form of Baptism here prescribed, in the Name of the Father, and of the Son, and of the Holy Ghost, might be so to another sort of seemingly more Rational Persons, who yet (some of them) make a Difficulty in Founding the Doctrine of the Individual and Ever Blessed Trinity upon express Words of Scripture.  
For, if the being baptised into the Name of the Father, and of the Son, and of the Holy Ghost, as the Original imports, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not in the Name, according to our Translation, which is less significant. If, I say, 
V Grot. sup. loc.  the being baptised into those Names doth not signify, the being baptised into the Belief of Three Persons in one Incomprehensible Godhead, which distinguishes the Christian Baptism from all others; and the submitting all the Faculties of our Souls and Bodies to the Sovereign Dominion and Guidance of each of them, as such; then the whole Church almost has been in an Error for nigh these 1700 Years, and a Handful of Men, whose Business it is nowadays to receive old, condemned Heresies, are alone in the Right.  
Thus have I briefly gone through the Four first Particulars, which relate to the Essentials of Baptism: To all and singular of which, every one in our Communion is so ready to subscribe, against all Anabaptists, Socinians, and other Vnorthodox Persons whatever, that few would forgive themselves, should their Children by any means happen to be otherwise baptised than by Sprinkling them with Water, according to the Usage of our Country, and not by Dipping them all over in it; should they not be baptised by a Lawfully Ordained Minister of the Church of England; and that too, in the Name of the Father, and of the Son, and of the Holy Ghost.  
V But now, as to the Circumstances of Time and Place, when and where this Sacrament ought to be Administered, which is my Fifth Particular, and comes now to be considered more at large. 
Rubr. 1. before the Office for Public Baptism. Rubr. 2. before the Office for Private Baptism.   
Most are so prejudiced against them, by a prevailing Custom to the contrary, that, notwithstanding our Rule tells us, It ought not to be done, but upon Sundays, or holidays; nor Out of the Church, unless in Cases of great Necessity: They think these Matters of no such Importance, but that they may safely pass them by, and christian their Children at Home, when there is no Cause for it, without the least Contravention to my Text, or any other place of Scripture.  
To Persons of which Complexion, I answer,  
First, That although this Text is not strictly producible for Public Baptism, as it means Baptism at the Font, according to the particular Constitution of our Church, which provides, 
Can. & Const. Eccles. Can. 81.  That there shall be a Font of Stone in every Church or Chapel, where Baptism is to be Administered; and there, in that Font only, the Minister shall Baptise publicly: Yet (with their Leaves) it may be urged for it, as far as the Design of the Institution itself will warrant us, and the early and constant Custom of the Church of Christ, which is the best Expositor of such a Design.  
Now that Baptism, even from the Church's Infancy, has been all along as publicly celebrated, as the present State of that did permit, may be fairly gathered from the following Words of a great Searcher into the Records of the Primitive Times; which shall serve instead of many Quotations that might be brought for the Proof of the Assertion. 
Dr. Cave in his Prim. Christ. part 1. c. 10.  The Place where this solemn Action was performed, was at first unlimited; any Place where there was Water, 
Ap. 2. p. 93.  as Justin Martyr tells us: In Ponds or Lakes, in Springs or Rivers, 
De Bap. adv. Quintill. cap 4.  as Tertullian speaks: But always, as near as might be, to the place of the Public Assemblies; for it was seldom done without the Presence of the Congregation. And then,  
Secondly, I answer farther, That though the Text before us should not be sufficient of itself to satisfy all the beweldring Doubts of the Scrupulous, or Perverse, but, notwithstanding its Evidence, they will think themselves still at liberty to baptise either in public or private; yet, in Consort with some others that may be alleged, it ought certainly to be thought of such Force, as to conclude them without more ado, and immediately determine their Choice. Such are these, 
3 Cor. 14.40.  and the like Apostolical Canons: Let all things be done decently, 
— 26.  and in order. Let all things be done to edifying. From which, and several other Places of Scripture of the same Nature, 
Hor. Confess. varias Aug. Sc. Helu. Basil. Bohem. Belg. Sax. etc.  it is on all Hands acknowledged among Protestants, That hereby is given to the Church Power to make Decrees about such Matters as this, and others designed there, where St. Paul tells the Corinthians, That the rest he will set in order when he comes. 
1 Cor. 11.34.  And we of this Church expressly assert, 
Art. 20.  That she has Power to decree Rites and Ceremonies, not repugnant to the Word of God: And that the Bringing of Persons to be solemnly baptised in God's House, for the general Good of Christians there present, has no such Contrariety, must still be presumed, till better Topics for Conviction be found out, than what have hitherto been offered.  
Now, this Power being granted, as lodged in the Church, it will hence follow, That what our Mother doth lawfully enjoin, we are, with Readiness and Submission to assent to; lest by standing out against her obstinately, we sin as much against Heaven, who gave her this Commission, as we do against the Authority of the Church itself.  
However therefore some may style themselves her Children, and seem mightily pleased with the specious Appellation of True Sons of the Church of England, whilst they are guilty of such an Irregularity as Private Baptism has been always reckoned in it, (especially when required to the contrary,) they must pardon others who cannot but think them highly unworthy to be called so; since by such stubborn, undutiful Carriage, (were all Men as positive in their Refusals as they,) her Being must (inevitably) be destroyed as a Church, whence every one of us derive our own, as Christians.  
But, to be more methodical, and to press this Matter with greater Application, let me crave your Patience, whilst I tender to you the Four following Particulars.  
1. The express Orders of our Church, with Relation to Public Baptism, and the Care she has taken in the Contrivance of her Form for it, so, that there can be no Entrenchment upon it, without a great deal of Absurdity, as well as Disobedience on their side, 
1 Cor. 11.22.  who become Despisers of the Church of God, by acting contrary to her Injunctions.  
2. That the Obedience of her Genuine Sons in this Affair, may not be Nicknamed, or termed Implicit, I shall show, that she hath done nothing herein, but upon very extraordinary Motives; in that her Constitutions about it do not only bear a sweet Harmony to the Practice of the Eastern, and all the Western Churches: But,  
3. That the Practice of all these Churches is grounded upon the earliest Antiquity: And,  
4. That that Antiquity has no less solid a Basis, than the firmest Reasons to support it.  
But of each of these as briefly as possible. And,  
1. Then, As to the Orders of our Church: besides the Canon just now mentioned, 
Can. 81.  where there is a Font enjoined to be set up in every Church or Chapel, where Baptism is to be Administered; and that in the Font only, the Minister shall Baptise publicly; 
Rubric 1st. of that Office.  the Office for Public Baptism saith in one place, That the People are to be admonished, that it is most convenient that Baptism should not be Administered, but upon Sundays, and holidays, when the most number of People come together. 
Rubric 2d.  In another place it enjoins, That when there are Children to be baptised, the Parents shall give notice thereof over Night, or in the Morning, before the Beginning of Morning-Prayer, to the Curate: And then, the Godfathers and Godmothers, and the People, with the Children, must be ready at the Font, either immediately after the Last Lesson at Morning-Prayer, or else immediately after the Last Lesson at Evening-Prayer; as the Curate, by his Discretion, shall appoint. Again, In the Office for Private Baptism, 
Rubric 3d.  The Curates of every Parish shall often admonish their Parishioners, that, without great Cause and Necessity, they procure not their Children to be baptised at home, in their Houses. Our Church is so indulgent a Mother, that she permits any to be baptised in Private when there is a Necessity for it, agreeably to the Practice of the Universal Church all along; and accordingly hath provided a particular Form for such Exigencies: 
Rubric 5th. in the Office for Private Bapt.  But this still with an Injunction, That afterwards they be brought to Church, that those Prayers and Rites, which before were omitted in the Office, may be there publicly supplied.  
This is the Sense of our Church in this Matter, and her Determination, and therefore sufficient, as has been proved, to oblige every True Son of hers to acquiesce therein, and be conformable.  
But I have yet farther to urge, That whosoever will be stubborn, and run counter to these Establishments of hers, by christening his Children at home, and that by the Public Form, (which is still insisted upon,) must not only be reckoned guilty of manifest Disobedience to his Mother, but is chargeable likewise with several gross Absurdities in one of the solemnest of God's holy Ordinances; the Public Form being so contrived, to prevent Evasion, or Collusion herein, that it cannot properly be used any where but in the Church; 
Mr. Arwaker 's Ministration of Public Baptism of Infants to be used in the Ch.  as has been well observed in a late Treatise on this Argument, to which hardly any thing can be added on this Head. For, 1. For instance, as the Author observes, 
Pag. 29, etc.  When the Minister says thus to the Godfathers and Godmothers, You have brought this Child here to be baptised, 
Ivo Carnotens. Serm. de Sacrament. Dedicat.  (according to that of one of the Ancients, You were brought to Church in the Arms of your Sureties;) he ought, in a Private House, to invert the Words thus, Ye have brought me here to baptise this Child. 2. How can any Minister use that Petition in the last Collect, before the Prayer of Consecration, in such a place, with any colour of Reason, when he is thus to address himself to God Almighty, Grant that whosoever is here dedicated unto thee, by our Office and Ministry, may be endued, etc. whilst by Here is undoubtedly meant the Font in the Church, or the Church itself, the proper place of Dedication; at least, 
1 Sam. 1.24.  Hannah was of that Opinion, when she offered her Samuel, the Son of her Prayers, in the House of the Lord, with a Design of Dedicating him there to his Service. 3. In the Prayer of Consecration itself, it is no small Argument to prevail for God's Assent to the Petitions offered in the behalf of the Child, to be Regenerated; That he would regard the Prayers of his Congregation, and comply therewith, in Sanctifying the Water, to the Mystical Washing away of Sin, etc. Now this Congregation, whose Prayers are thought thus efficacious, aught to be such an one, 
Pag. 31,  (as the abovecited Author observes,) of which the Minister may safely and truly say, Thy Congregation; for there is certainly the greatest Validity in the Prayers of God's Congregation: But there is great Reason to think, that those are not such, which are gathered in a private House, on such an Account; since the Church has not appointed it a fit place for Baptism, unless, as was abovesaid, in Cases of extreme Necessity. So that Private Houses being not ordinarily allowed, much less commanded to be made use of as such; nay, oftentimes perversely appropriated by some, to that Use, against the express Authority of the Church, and earnest Solicitation of those that are set over them; whoever assemble there, in such an illegal manner, 
Vid. Balls. & Zon. (apud Beveregium, Tom. 1. p. 191.) add Can. 31. Concil. 6. in Trullo. St. Matth. 18.20.  must be thought as really guilty of a Disorder in the Church, as those who meet in prohibited Numbers and Places are of a Riot in the State. Nor will that pitiful Plea from our Saviour's (ignorantly misapplyed) Promise, Where Two or Three are gathered together in my Name, there am I in the midst of them, stand them in any stead; Since we must not be allowed to argue from extraordinary, to ordinary and common Cases; for though not a Tittle of our Saviour's Words shall fall to the Ground, but he will be with his all the World over, till the Consummation of all things; yet this Text must be understood of them, as duly circumstantiated, with respect to Time, Place, etc. Hence the Reason of no Considering Person will give him leave to say, Because our Saviour supported his Disciples with these Words, whom he foresaw Drooping, erelong, under a Persecuted Condition; therefore they may make use of it upon every Caprichio, (as too many among our Laity actually do,) in the more flourishing State of the Church, against the known Orders of the Establishment in it, to which, in many the like Cases, they readily submit upon those very Motives which are usually urged for their Obedience to this Injunction. But, 4. The last Absurdity committed in using our Public Form at Home, is, the Receiving the Child: When the Minister, having first named it, and Baptised it, holding it still in his Hand, uses these Words of Admission, We receive this Child into the Congregation of Christ's Flock, etc. Which Reception doth not only mean, into the whole Body of the Universal Church, but as well that Representative Part then present, and Consenting to it 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, Durantus tells us, 
De Rit. Eccl. Cath. Lib. 19 cap. 1.  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.  
Thus have I laid before you the Commands of our Church, with relation to Public Baptism, together with the Danger and Absurdity of our Breach of them; which was the First Particular: I hasten through the following Ones with all imaginable Brevity, and proceed to show,  
2. That She has done nothing herein, but upon very extraordinary Motives, in that her Thoughts, with respect to the Business in hand, accord with the Eastern, and all the Western Churches now in the World.  
As for the Eastern, 
Chap. 7.  Sir Paul Ricaut, in his Present State of the Greek Church, tells us, That That hath, from long Antiquity, practised, on the Eighth Day to present their Children at the Church-Porch, to receive the Blessing of the Priest, etc. And 'tis notoriously known, that the Practice of the Church of Rome, here in the West, is agreeable to her Constitutions: 
Vid. Rituale jussu Pauli 5. Colon. Edit.  Cum proprius locus hujus Sacramenti sit Ecclesia Parochialis, nullus extra eam, nisi forte in casu necessitatis baptizet. Nor doth She permit any, but in Cases of Extreme Necessity, to be baptised at Home; and they, upon Recovery, are still brought to Church afterwards. The French (as well as the other Reformed Churches abroad, 
Il est a noter qu'un doit apporter les Enfans, pour baptizer; ou le Dimanche, ou les autres jours au Sermon: a fin que comme le Baptesme est une reception solennelle en Eglise il se fasse en la presence de l' Assemble; v. Lafoy Form d' Administrer le Baptesme.  conformable to which is their Practice (as many of them as have Churches) in this City) not only order this Usage in their Service-Books, but, as we do, give their Reasons for it there likewise: Because * Baptism, say they, is a solemn Admission into the Church of Christ, and therefore aught to be done in the Face of the Assembly, who are to be Witnesses of the Matter. Nay, The English Congregation which was gathered at Geneva, in the Year 1558. upon an unjust Dislike of some Things in our Liturgy and Church-Government here, in their Form of Prayer, 
See The Order of Baptism, Rubr. 1.  and Administration of the Sacraments, approved by J. Calvin himself, tells us positively, That it is evident from God's Word, that the Sacraments are not Ordained of him, to be used in Private Corners, as Charms or Sorceries; but left to the Congregation, and necessarily annexed to God's Word, as Seals of the same: Therefore the Infant, which is to be baptised, shall be brought to Church on the Day appointed, to Common Prayer, and Preaching, etc. And (which I hope will be for the Conviction of those among us, who are very ready to charge every Person or Thing with Popery, or Superstition at least, that doth but look towards the Establishing or Retrieving any of the Solemnities in God's Worship) Even the Presbyterian Directory, in the late Times of Confusion, expressly Ordains, 
In the Chap. Entitled, Of Baptism, p. 19  That Baptism be not Administered in Private Places, or Privately, but in the Place of Public Worship, and in the Face of the Congregation, where the People may most conveniently see and hear: Which the Framers of it likewise tell us, was resolved upon, 
See the Preface to the Directory for the Public Worship of God throughout England, Scotland and Ireland. Minist. of Pub. Bap. p. 43.  After earnest and frequent Calling upon the Name of God; and after much Consultation, not with Flesh and Blood, but with his Holy Word. Pursuant to which Resolutions, as it should seem, we are told, that as for their Brethren in Scotland, no Length of Way, nor scarce any Indisposition, can prevail with them to keep their Children from the Church; but they carry them several Miles to be baptised, that it may be done in Public: And that they thought it an inexpressible Favour, when a Toleration was granted them for Private Baptism in case of Great Necessity. But,  
3. There is not only a Consent between ours and these Churches in this Particular, but the Practice of all of them is grounded upon the earliest Antiquity: For the Proof of which, I shall not now trouble you with a pompous Ostentation of Authorities; though I might quote to you Justin Martyr, St. Athanasius, Gregory Nazianzen, Ambrose, Chrysostom 
* Vid. Cocceii Thes. Cathol. Tom. 2. lib. 5. Art. 11. de Baptisteriis. , etc. with Councils 
† Pro caeteris notetur praecipuè Can. 59 antiq. illius Conc. Constant. 3. sic Stat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , General and Provincial; but desire the 
* Pag. 11. from Cave 's Primitive Christianity, Part 1. Chap. 10. Pag. 311.  abovementioned Citation may serve, instead of many: Where 'twas said, That the Place where this solemn Action was performed, was at first unlimited; any place where there was Water; as, a Pond, Lake, River, or Spring, serving turn: But that always they chose a Place for Baptism as near as might be to that of the Public Assembly; for 'twas seldom done (even in the very Infancy of the Church) without the Presence of the Congregation. For which Reason it was, that in Ancient Times, as we are there likewise told, 
Id. Ibid. p 312.  their Baptisteria, or Fonts, as we call them, were built at first near the Church, then in the Church-Porch, to represent Baptism's being the Entrance into the Mystical Church; and afterwards in the Church itself. At which Places, Baptism was of Old Administered only on Easter and Whit-Sunday, as many Councils formerly ordered; because (as one of them is express) at those Solemn Times there were the most numerous Assemblies; 
De Catechumenis Baptizandis id statutum est, ut in Paschae vel Pentecostes solennitate, quanto majoris celebritatis major est celebritas, tanto magis ad Baptizandum veniant. Conc. Gerund. Can. 3.  and by Consequence, the Administration of this holy Rite would be then more for the Edification of the Church.  
Where, by the way, we may observe the Rise of Private Baptism in the Primitive Church, together with the Reasonableness of its Allowance then: For, they reserving the Baptization of all their Catechumen till those two great Festivals, if any of them in the mean while happened to be in great danger of Persecution, 
Qui enim in difcrimen naufragii, hostilitatis incursum, obsidionis ambguum, & cujuslibet corporalis aegritudinis desperationem inciderint, & sibi unico credulitatis auxilio poposcerint subveniri, eodem, quo poscunt, momento temporis, expetitae regenerationis praemia consequuntur. Siricius Papa ad Himerium Tarraconensem.  as was probable in the first Ages of the Church; Incursions of Barbarous Enemies, no less frequent in the succeeding Times, present Death, by Sickness, or any other Means; they granted them the Liberty of being baptised immediately, fearful lest at any time they should go out of the World, deprived of the Benefit of this Holy Laver.  
But, God be thanked, we are under no such Apprehensions at present; though we were then, when this Custom of Christening at Home first got Footing amongst us; no such Practice being heard of in the Church of England, till the late Times of our horrible Distractions. Which bare Consideration, viz. of the Means whereby this Usage was here introduced, might, one would think, have long since rendered it odious and abominable, to those especially, who have the Conscience still left them to abhor the lewd Proceed of those Days, when Wild Enthusiasm, and Blind Zeal justled all sober Religion almost, with God's Solemn Worship, out of these three Kingdoms. But,  
4ly. and Lastly, The Constitutions of our Church, which order Baptism to be Publicly Celebrated, do not only bear a just Correspondence with the Practice of the Eastern, and all the Western Churches now in the World, as grounded upon the earliest Antiquity: But that Antiquity has no less solid a Basis, than the firmest Reason, to support it; Three of which I shall, for the present, only hint at, leaving the farther Consideration of them, and others as obvious, to your own more serious Reflections. The  
1. 
Concil. Gerund. bab. Conc. Anno. 517.  Of which, is, That Public Baptism is more for Edisication. This the Primitive Church was sensible of, as you find from the Canon of the Council just now mentioned, which (with a great number besides) order Baptism to be performed on Easter and Whit-Sundays only; because then the Congregations were fuller. This our Church is very sensible of, in like manner, when She order it to be administered ordinarily upon Sundays, or Holy days, when the greatest Number of People are met together; that all there present may be put in mind of their own Profession made to God in their Baptism. 
Rubr. 1. in the Office for Public Baptism.  This the French Reformed Church is highly sensible of, when, in her last Rubric, in the Office for Public Baptism, She orders, That the Minister, Baptising in the Church, 
Le tout se dit a haute voix en langue vulgaire, d'autant que le Peuple qui assiste la doit estre temoin de ce qui s'y fait a quoi est requise intelligence; & aussi asin que tous soient edifiez, en reconnoissant, &c Lafoy Form d' Administrer le Baptesme. Rubr. 1. in the Office for Public Baptism.  speak as loud as he can, in the Vulgar Tongue, that all may be edified: En reconnoissant & reduisant en memoire, quel'est le fruit, & l'usage de leur Baptesme. This, in a Word, all the Churches in the World are sensible of, their Custom being principally founded upon this Motive. But, then,  
2. The very Nature and Design of Baptism bespeaks the Reasonableness of its being done in Public: It is, as has been said, our solemn Admission into the Christian Church, and therefore aught to be done openly; that as our own instructs us, the Congregation then present may testify the Receiving of them that are newly baptised into the Number of Christ's Church. And,  
3. We may consider, that Baptism contains a Public Profession of our Faith in Christ, by our Godfathers and Godmothers. Now, the Profession of our Faith, the more public it is, the more agreeable is it to the Nature of Baptism, and the Constitution of the Christian Church; which is a Visible Society, professing the Faith of Christ. And when can it possibly be more public, 
Psal. 116.13.  than in the Courts of the Lord's House? The Public Congregation for God's Worship, held by Public Authority, in Places publicly set apart for that purpose; when the End of Assembling there, is, the more solemn Celebration of God's Honour; that Devout Persons may, with one Mind, and one Mouth, glorify his Name together.  
Thus have I gone through all the Particulars I designed to speak to: And have shown,  
I. Very briefly, The Nature of Baptism in general.  
II. Who were the Persons Commissoned by our Saviour to baptise.  
III. Who ought to be baptised.  
iv After what Form. And,  
V More at large, at what Time, and in what Place.  
I should now put an End to this Discourse, but that it may be expected, since I have been so copious in the Defence of Public Baptism, that I should say somewhat by way of Obviating those Pretences, which have been so powerful, as to uphold the contrary Practice amongst too many of us, for some Years last passed.  
And, indeed, were it not for this Reason, notwithstanding their Prevalency, I should have thought the best of them too weak and trifling, such as deserved rather to be passed over in Silence, or, at most, answered by a Minister in Whispers, as they are commonly urged to him, rather than mentioned by way of Confutation before such an Auditory as this. But, such as they are, they may be reduced to Three chief; either of the Richer Sort, the Poorer, or Both indifferently.  
The Richer Sort usually preface their Resolutions about a Private Christening, with an Intimation of their sincere Intentions towards the Church of England, in which they were born and bred, and resolve, by the Grace of God, to die in too: But, as for the Business in hand, the Child is at present indisposed, and the Gossips are now in the Way, who cannot so well attend another Time; and therefore it is convenient it should be done immediately, without making any farther Trouble on't.  
To such it may easily be answered, If they are so well affected, as they pretend, to the Church of England, or rather the Church of Christ, let them show their Affection, by a ready Compliance to the wholesome Injunctions of this in general, with relation to Public Baptism; and that in particular, which has provided a Private Form, purposely to be used in such Exigencies; and satisfies them there, 
Rubr. 5th. in that Office.  That the Child so baptised, is lawfully and sufficiently baptised, and ought not to be baptised again: But only desires, upon Recovery, it be brought to Church afterwards, for the Reason's just mentioned; and there receive the high Honour of being orderly and solemnly admitted into Christ's Flock. But, to be plain, 'Tis not the Child's real Indisposition, but the unhappy Bend of the Parents too perverse Inclinations oftentimes, that make them take these Measures; since 'tis notorious, that, of those who dared not venture their Infant two or three Doors to Church, in the cold Air of this City, many have speedily after sent it out some Miles in a much colder, to be taken Care of in the Country. And then, as for the Excuse of wanting those that will stand Godfathers and Godmothers, 'tis well known, that Persons of any Fashion, are not without Numbers, ambitious of paying that Complimental Piece of Respect to them; (for, to our Shame be it spoken, 'tis too frequently looked upon as no more.)  
On the other side, Whilst we have glossed, varnished Falsehood from the Rich, suitable to their Circumstances, we meet with simple, naked Truth from the Poor: What was pretended Indisposition in the former, is downright Shame in the latter,  
Truly, though (they thank God) they want nothing, yet they are not so well to pass in the World, as to make a Figure in't, and upon that Account, being unable to provide things handsome enough for their Company, and a Public Appearance, they don't care to be ridiculed and laughed at by their Neighbours, till they can.  
To which it may be replied, in a Word, That the Vanity of some in a higher Rank, ought not to be a Rule for those in a meaner Condition; much less should the Avoiding of it be objected to them; than which, nothing can more advance their Reputation among Persons of Prudence and Sobriety; whose Censures, in such Cases, are alone to be regarded.  
And, indeed, were those Extravagant Expenses retrenched, which are every where too common on such Occasions, and have been condemned in three late Councils, 
Conc. Colon. Decr. 15. Conc. Mogunt. Can. XVI. Conc. Mediol. 5 tum. cap. Quae ad Baptismum pertinent.  even by the Corrupt Church of Rome; we should quickly find the Thoughts of most People, which are now wholly bend upon Dress, Show, and the Pomp of the Business, turned a contrary way; and the chief Solemnity of Christen would then lie, in having the Religious Part of them performed more decently, with respect to Time, Place, etc. than generally now it is.  
But, 3. The Main, Topping Argument from both Sorts, is, That such or such Great Men have not scrupled to christian in Private: Why therefore should others refuse it, who are not nigh so much Dignifyed, nor Distinguished?  
To this I answer, Lastly, When those Eminent Persons declined their Rule, they did it with Reason, or without.  
If without, Then their Example ought no more to be a Guide to others, than the unwarrantable Actions of a Superior Magistrate in any Corporation, should be proposed to the Imitation of an Inferior one; for, however they may both, by the Connivance of the Higher Powers, or any other way, escape the Punishment due to them for the Breach of the Laws of their Country; yet there is a Court of Conscience in each of their Breasts, that will not acquit them here, and a Sentence to be awarded them by the highest Tribunal hereafter.  
If they did it with Reason, Than it must be presumed 'twas for the same that made Moses counive at some Irregularities in the Jews; viz. the Hardness of their Hearts, in hopes to bring them, by this Means, at length, to an entire Conformity. For, to that deplorable Condition are we arrived, through a complicated Degeneracy of Principles and Manners, peculiar to this Age, that unless a Clergyman will now and then submit to undue Compliances of this nature, some proud, peevish Persons there are, who shall make it their whole Study and Endeavour (by spreading about malicious Innuendo's, and palpable Untruths, with other indirect Methods) to render his Preaching, Prayers, Administration of the other Sacrament, his whole Ministry ineffectual. But, God be thanked, this is but the Case of a few; the rest of the Laity generally standing out upon no other Ground, than the Strength of that bad Custom to the contrary, which many wish hearty were broke, but only are shy, each of them, of first attempting it.  
Far be it therefore from me, to apply to the Present State of our Church, with relation to this Affair, what was said, by one of the 
* Conc. Colon. Anno 1549. V. Inter Censuras & decreta tata pro abusuum & vitiorum ad Synodi judicium perlatorum emendatione, Decr. 15.  Councils last mentioned, of the Clergy and Laity in the Diocese of Cologne, where Private Baptism began to make Head: Detestanda est non minus Laicorum superbia, quam Pastorum eyes obsequentium adulatio, qui contemptâ Ecclesiâ proles suas volunt in domibus suis baptizari, & eo Baptismi aquam deferri. No, it is not owing to the base Easiness of our Clergy, in making Concessions of this nature; nor to the Pride of most of our Laity, 
Private Baptism etc. is since become a Mark of Vanity, and a piece of Affected State. Burnet's Hist. Reform Abridged, Lib. 2. pag. 63.  (though some must be thought to make it a Piece of State) that they have had a long while, and still have in too many places, their Children generally Christened at Home, but to the great difficulty of breaking a Custom; which, as it began in a very ill Time, and has more unhappily prevailed ever since; so it will be most dismal in its Consequences, if the Observation of a great Doctor in our Church holds good, 
Dr. Sherlock's Relig. Assemb. Part 2. ch. 4. pag. 293.  That there is not a more ready way to root out Christianity itself among us, than (thus) to destroy the Solemnities of God's Worship.  
However therefore some Men, when pressed with Arguments of this kind from the Pulpit, or otherwise, are apt to stifle or shuffle them off, with crying out in general of a Ho-Life, a Holy Life, as the only Stable Support of Christianity. Sure I am (though what they say is true) yet they are never like to be any great Pillars of it, who are deaf to all Informations about, and consequently neglect all the Means of Practice, amongst which, a due Administration of God's Holy Sacraments has still been reckoned none of the least.  
The Application from all, what has been said, is this, in short; That since there is no Shadow of Reason for Private Baptism, and no Bar against bringing this Ancient, this Catholic, this Religious, this almost necessary Practice of Baptising in Public, into a greater Esteem amongst us, than the pitiful Plea of a prevailing Custom to the contrary, which might be easily overthrown by the Encouragement, and especially the Example of Rich Men; whom their Meaner Neighbours would as readily follow in ●…ous Usages, as in Civil Fashions. I say, since there is no other Bar against Public Baptism, but this pitiful Plea, it may be worth while for all Persons of Character and Station to consider, whether, as God has bestowed on them more distinguishing Marks of his Favour, than on others round about them, they ought not (were it only by way of Gratitude) to signalise themselves more especially, and become forwarder Instances in promoting his Glory all the ways imaginable: A fair Opportunity of doing which, in no small measure, they have in the Matter before us, which tends so much, as we have seen, to the Good of his Church, in the Edification of particular Christians, and (which is little thought on) the Welfare of their own Souls too.  
For, 
See the Prayer for Christ's Church Militant, in the Communion-Service.  Whereas they beseech God every Lord's-Day, and Holiday, that he would give his Grace to all Bishops and Curates, that they Rightly and Duly Administer his Holy Sacraments; if in this, as well as other Petitions, their Hearts go along with their Lips, and their Endeavours with both; if they do not frustrate this his Grace here, by discouraging his Ministers in a faithful Discharge of their Office, they may then expect to be at length Partakers with him in Everlasting Glory hereafter.  
Now, Consider we, what has been said, and God Almighty give every one of us a right Judgement in this Particular, as wellas in all other Matters; That, as he hath left in his Church but two Sacraments, 
Church-Catechism.  as Outward and Visible Signs of his Inward and Spiritual Grace, we may none of us, in the great Day of Visitation, be found among those, who have either scandalously neglected the one, or huddled up the other in a Corner.  
Now, to the Individual and Ever-blessed Trinity, Three Persons, but One Glorious, Almighty Lord God, be ascribed, as is most due, by us, and his People every where, all possible Adoration, Honour and Glory, As it was in the Beginning, is now, and ever shall be, World without End. Amen.  
FINIS.