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Digitized by the Internet Archive 
 
 in 2011 with funding from 
 
 Princeton Theological Seminary Library 
 
 http://www.archive.org/details/conferencebetweeOOwall 
 
CONFERENCE 
 
 BETWEEN 
 
 TWO MEN 
 
 THAT HAD DOUBTS ABOUT 
 
 INFANT-BAPTISM. 
 
 BY W. WALL, 
 
 AUTHOR OF THE HISTORY OF INF AX T- BAPTISM;, 
 
 AND 
 
 VICAR OF SIIOREHAM IN KENT. 
 
 THE NINTH EDITION. 
 
 LONDON: 
 
 PRINTED FOR F. C. AND J. RIVINGTON, 
 
 Bo.kjdlers to the Society for pn meting Cbrlflian Kmivledgfy 
 
 no. 6i y st, Paul's church-yard. 
 
 1809. 
 
TO THE 
 
 READER. 
 
 OIXCE the Time that I ptbUJhed a Booh, called The 
 ^ Hiftory of I n f a n t-B ap r ism, continuing many 
 Quotations of the Anticnts on that Subje£}\ which made the 
 Book too large for poor People to buy, or to read ; I have 
 been advifedhy fome Friends, to whom I oiue a Deference } 
 to draw up for the Uje of the Poor, a jhort Summary of 
 the Evidences therein given f making References to the 
 larger Bosk J and of the Prooisr/W Reaions from Script ure, 
 reiat ng to that Practice. I have not found it very feofible 
 to bring a Con t rove r/y into fo narrow^ a Compajs : and am 
 forced, for Brevity's fake, to refer to my own Book, not 
 only for what I have there J aid mxfelf but aifo for what 
 I have there quoted from the Fathers and others. Which 
 would not be very modefl s but that I could more readily and 
 briefly refer to that, and you ef may more readily have 
 recourfe to that, than to the Fathers Works. You will 
 find there their own Words at- large, and the Book and 
 Chapter whence they are copied. It is mentioned in the 
 References only by this Word Hill. 
 
 And in this Con Terence, thofe that deny Infant -B apt if m, 
 are named (not Anabaptiiis, which Name they difown ? 
 but) As it* pee dob apt ift s : and thoje that praclfe Infant - 
 Baptijm, are named Pcedobaptifis. 
 
 In the Conference P. reprefents one that has formerly 
 had Doubts about Infant- Baptifm, but is now fatisjied : 
 and A. one thai has now J itch Doubts. 
 
 I pray God to hep us ail in the Way of Truth and 
 Unity. 
 
 Law and Gilbert, Printers, St. Jphn's Square, London 
 
THE 
 
 CONTEXTS. 
 
 Page 
 
 A Difference in opinion concerning the age 
 
 ** or manner ot deceiving Baptifrn, is not a 
 
 fufficientcaufeof renouncing communion, 2,S,&lc» 
 
 The duty of the people to confult t eir parlors 
 concerning any doubt in religion, before 
 they feparate for it, - - 9,10,8:0. 
 
 The proper translation of Matt, xxviii, 19, and 
 
 of John iii. 3, 5. - 14-, &c. 
 
 An in rant not uncapable of being entered into a 
 
 covenant with God, - l,> 
 
 The covenant oi circumcifion, a fpiritual cove- 
 nant, - - - *- ]Q 
 
 Infants baptized bv theJews and calied in their 
 language, Profelytes, or Difciples. Which 
 teaches us to underhand our Saviour's words, 
 Matt, xxviii. 19. MakeDifciples all nations, 23 — SI 
 
 Regeneration, in all old books, denotes baptifrn, 32 
 
 How an mtant is faid to be regenerated by the 
 
 fpirit, - - - - 34 
 
 The cafe of an infant dying unbaptized, - 2>'6 
 
 The Pelagians thought that he might be happy, 
 
 but yet n,ot go to heaven, - -36 
 
 An opinion of lome, that all infants of Hea- 
 th-Mis, &c. go to heaven, - 37 
 
 The import of our Saviour's faying, Ma: k x. 1^. fb # 
 
 An explanation of the fenfe in which St. Paul 
 fa\ s that fame children we:e holy, 1 Cor. ■ 
 vii. 14-. - . - 59 
 
 Neither St. A u ft in nor Pc lagius had ever heard 
 
 oi any Antipoedobaptiits, - • ' 46 
 
 Their 
 
The CONTENTS, 
 
 Page 
 
 Their comment on I Cor. vii. J 4 - 47 
 
 Baptifm is to us inftead of circumcifion, and 
 
 is called the Chriftian circumcifion, CololT. 
 ^ ii. II, 1:2, 51 
 
 Gonfequeiices may be ufed in arguments from 
 
 fcripture, - . - - 5 6,57 
 
 The reafon why fo minute a thing as the cir- 
 
 cumcifing or baptizing of infants, is feldom 
 
 mentioned in fcripture hiftory, - - 59 — 64 
 
 An objection from the church-catechifm an- 
 
 fwered - - - - 65, 66 
 
 Proof that the primitive Chriftians praclifed 
 
 Infant Baptifm in the firft century, - 66, 71 
 
 And in the fecond, - - - 71 
 
 And in the third, - 71,72 
 
 And in the fourth, 72 
 
 All the feveral feels baptized infants, as well 
 
 as the catholics, - - -7* 
 
 The difingenuity of Mr. Danvers in quoting 
 
 of authors, - 67,72,78 
 
 Godfathers ufed in baptifm in the primitive 
 
 times - - - 75 
 
 Inftances of chriftians children pretended to 
 
 have been left un baptized, proved to be falfe, 76, 77 
 The manner of baptilm in the primitive times: 
 
 and the fignification of the word, to Baptize, 
 
 as it is ufed in fcripture, - - 78, &c» 
 
 A CON- 
 
&1 < 
 
 Xt 
 
 ^ 
 
 CONFERENCE, $& 
 
 P. ' " AM forry to hear, that fince I left your 
 country, your neighbour Jebn N. has 
 forfaken the church, and is turned an Anabap- 
 tift. I took him for a very honeft man : and 
 he was a conftant keeper of the church and 
 communion, and very (tudious in the fcriptures. 
 
 A. He is fo ; a very honeft man. And for 
 his for faking the church I am as forry as you : 
 and I and fome others have had conferences 
 with him on that fubje&j and he has fludied 
 the point fo well, that he has fome regret of 
 conference for the fin of fchifm, and will, I 
 believe, return to the communion of the church, 
 provided he may be admitted holding that opi- 
 nion. But for his opinion againft Infant-Bap- 
 tifm, I cannot be forry, for I am of that opi- 
 nion myfelf. 
 
 P. I crave your pardon ; it is more than I 
 knew. You were not accounted of that opi- 
 nion in my time : And I remember that your 
 children were chriftened. 
 
 A A. I 
 
2 A Conference between two Men 
 
 A. I was not then of that opinion fo abso- 
 lutely as I am now. But I had even then 
 doubts of the lawfulnefs of Infant-Baptifm ; 
 which have fo far increafed fince, that they 
 have turned the fcale with me : And I intend, 
 God willing, to advife my children (when they 
 are capable) to receive baptifm in the due way, 
 and to receive it fo my felfj and had before this 
 time, but that I find fome difficulty in getting 
 one to baptize me. 
 
 P. I thought they had been very forward to 
 do that office to any one that is of their opi- 
 nion ? 
 
 A. Yes : to one that is of their opinion in all 
 things. But I, though of their opinion for adult 
 baptifm, yet have, I thank God, been made 
 ■thoroughly feniible of the fin of divifion (<?), 
 feparation, and renouncing communion with an 
 cftablifhed church, though holding fome errors, 
 provided they be not fuch as do avert the 
 foundation of chriilian faith ; and therefore am 
 defirous to continue in communion : and they 
 do not much care for baptizing fuch an one. 
 And indeed I was not very inclinable to receive 
 it at their hands, becaufe of their fchifm ; but 
 had rather have received it from fome minifler 
 of the church, of whole ordination to the mi- 
 niftryl am much better fatisfied, but I find that 
 cannot be obtained. 
 
 P. Will not the minifler of the church bap- 
 tize you by dipping^ if defired ? 
 
 {V) Bift. Part. II. Ch. xi. j 1—5. 
 
 A. Yesrj 
 
*£$«/ Infant-Baptism. 3 
 
 A. Yes, very willingly, and the rubrick (/>) 
 prefcribes it in the firft place •, if the perfon be 
 willing to venture his health, which I %ip very 
 willing to do ; being fatisfied that going into the 
 water has more of fright than hurt in it. But 
 they will refufe it to me, becaufe they reckon 
 my baptifm received in infancy, to be a bap- 
 tifm rightly adminiftered ; and confequently* 
 that the baptifing me now, would be proper 
 Anabaptifm : which both fides hold to be an un- 
 fitting thing. I know thole that have aiked 
 them, and they would not give it them : and 
 indeed by their principle cannot. So that ic 
 were better for me, if I had had antipcedobaptift 
 parents ; for then the minifters would willingly 
 have baptized me now. 
 
 P. What do you think to do in this cafe ? 
 
 A. I hear that there are in fome parts of 
 England antipcedobaprifts that are more for a 
 general communion of all faints ; and that dp 
 either continue ija the communion of the efta- 
 blifhed church themfelves, or at lead will bap- 
 tize a man that does : and that do not require, 
 that when one renounces the devil and wick- 
 ednefs, one muft alio renounce all the catho- 
 lick church except themfelves. And I think 
 to find out fome Rich man ; for I would wil- 
 lingly fo receive my baptifm, as to keep my 
 old creeoV. and own (c) the catholic church, and 
 the communion of Saints -, and be baptifed into 
 the chrijlian church, as fuch^ and not into any 
 
 (b) Part II. Ch. ix. § z. (c) Hift, Part II, 
 
 Chap. ix. ^ io. p. 333. 
 
 A * parti- 
 
4 A Conference between two Men 
 
 particular feet. I want fuch a man as Mr. 
 Tombs was. 
 
 P. I xio the more heartily piry your cafe, 
 becaufe I have had great doubts about Infant- 
 Baptifm myfdf, and continued under them for 
 fome years, and during all that time felt great 
 perplexity of confeience. And I indeed was 
 like to fall away farther than you are like to 
 do ; for I fhould have gone totally over to 
 them, and fhould not only have forfaken the 
 church, but mould have been probably by this 
 time a great hater of it, and railed againft it, 
 as many of them do. For as for the way that 
 you take, it would not have come into my 
 mind : it is, you know, more fpoken againft 
 than either of the other. You will be called 
 a Jack on both fides, a halter between two 
 opinions. 
 
 A. I do not halt between two opinions \ but 
 do, by a perfuafion that is now firmly fettled, 
 hold thefe two things : lft, That the doctrine of 
 Infant-Baptifm is an error. idly, That one is 
 not to feparate from a church merely for fome 
 error held, or erroneous practice ufed by them ; 
 provided this error be not fuch as does avert 
 the foundation. And this is owned in the con- 
 feffion of faith of one hundred churches of anti- 
 ■pcedobapifts, printed at London, 1699. And (d) 
 it appears alfo by plain confequences from what 
 they there fay (if), that they themfelves do not 
 take this error to be fuch. 
 
 (d) Chap, xxvl, xxviu [e ) In the Preface. 
 
 P. What! 
 9 
 
"about Infant-Baptism. 5 
 
 P. What ! do thofe hundred churches live 
 then in communion with the church of England? 
 or do they feparate from it, as all the antipcedo- 
 baptifts about us, you fee, do ? 
 
 A. That I do nor know. But by their own 
 principles they ought to hold communion, if 
 the church would admit them. 
 
 P. What do you do when in the time of 
 public fervice an infant is baptized 1 You cannot 
 join in thofe prayers. 
 
 A. Not in all of them. That (/) God 
 would bids the infant, and that fin cafe he 
 live to maturity) God would make him a good 
 man, I pray with the reft. To the^ other 
 prayers in that form of baptizing I give no 
 amen : but I read in the mean while fome 
 chapter in the Bible. 
 
 P. By this rule, not only the Antipoedobap- 
 tiflsy but much more the prejbyterians, indepen- 
 dents, &c. ought to come to church, though 
 they hold their particular opinions. And by 
 the fame rule, put the cafe that the church of 
 England fhould declare for your opinion of 
 antipcedobaptiiirr; and eftablifh it by vote in 
 convocation, and by laWj I and others that 
 believe Infant-Baptifm to be the right way, 
 ought not even in that cafe to foriake her com- 
 munion : but only getting our own children 
 baptized, ought in other tilings to hold com- 
 munion (g). 
 
 {/) Hijt. Part II. Chap. xi*. § 7. it. § 4. [g) Hift. 
 
 Part II. Chap. xi. J 6. 
 
 A3 A. I 
 
6 A Conference between tiuo Men 
 
 A. I do conceive it clear from Scripture, 
 that both thefe your confequences are true -, 
 provided you and they may be admitted with- 
 out declaring any aflent and confent contrary to 
 your own opinions. And the church of Eng- 
 land does not require any fuch (&) aflent and 
 confent in order to lay communion. And it is 
 plain alfd from fcripture, that fuch communion 
 ought to be confiant; and that the man fo join- 
 ing ought to avoid all that caiife divifions i Rom. 
 xvi. 17. (chat is, renounce communion with 
 them) though thole dividers may hold opinions 
 which he thinks to be truer in fome particular 
 matters. And in a word, that all chriftians in 
 the world that hold the fame fundamentals, 
 ought to make one church, though differing 
 in lefler opinions*; and that the fin, the mif- 
 "chief, and danger to the fouls of men, that di- 
 vide into thofe many feels and parties among us, 
 does (for the moil of them) conhft not fo much 
 in the opinions themfelves, as in their dividing 
 and feparating for them. 
 
 P. This way of yours, if practicable, would 
 cure at once, God knows, how many mifchiefs. 
 But you fee the world is not of your fentiment : 
 for as foon as they fail into any particular opi- 
 nion in religion, they (ct up a feparate church 
 for it. 
 
 A. Not all the "world. It is only in England 
 and Holland where this humour does fo gene- 
 rally prevail. In other parts of Chriftendom 
 
 \h) Hijt. Part II. Chap, xfc § 2. 
 
 they 
 
about Infant-Baptism. 7 
 
 they (though holding different opinions, yet) 
 do account fchifm from them a great wicked- 
 nefs, and a great mifchief. And, to fhew you 
 they are -in the right in thinking fa, I will 
 (becaufe you Teem not to have confidered this 
 matter fo well as fome Others) refer you to 
 fome plain places of icripture, which if you 
 pieafe now to perufe, I will be filent the while. 
 See what our Saviour hirnfelf fays, John x. 16. 
 John xvii. n. And what the primitive chrif- 
 tians praetifed, Acls ii, 46. and iv. 32. And 
 what St. Paul fays, 1 Cor. i. 10, 11, 12. and 
 2, 3, 4, alfo the whole twelfth chapter: Eph. 
 ii. 18, fcfr, to the end. Where the Jewifh and 
 Gentile chriftians are (hewed to be one body, 
 cne houfiold, one temple fitly framed together: 
 and yet thele were of different opinions in fe- 
 veral matters. Like wife chap. iii. 6. iv. 1 
 to 13. Phil. ii. 1, 2. where he ufes the mo ft 
 folemn adjurations to this purpofe. But I 
 would more efpecially recommend to you the 
 reading of GaL v. 20, 21. Yhil. iii. 15, *6\ 
 The fourteenth chapter to the Remans, and 
 part of the fifteenth, to verfe 7. and alfo Rom. 
 xv. 17. — Have you read them ? 
 
 P. Yes, I have : and I thank you for direct- 
 ing me to them. For though there is none of 
 them but what I had read before, yet I had not 
 minded how fully applicable they are to this 
 purpofe. 
 
 A. Are they not plain, full and earned ? 
 
 Do you find any of the controverted points to 
 
 be determined by fcripture in words nigh fo 
 
 A 4 plain 
 
8 A Conference between two Men 
 
 plain or pathetic ? Whatever difputes be railed, 
 whether fuch or fuch a point be a fundamen- 
 tal, there can be no doubt but this is one of 
 the mod fundamental of all. You fee in that 
 of Gal. v. where St. Paul gives a roll or cata- 
 logue of fuch fins as mail certainly exclude 
 men from heaven, that he reckons /editions 
 and herefies among them. And.thofc are the 
 words by which he commonly denotes parties, 
 factions, divifions and fchiims in the church ; 
 as appears by comparing i Csr, xi. 18, 19. 
 and ieverai other places. 
 
 P. I obferve fome of thefe places to require 
 that we mould be like-minded, of the Jam e mind, 
 mind the fame things, &c. Do not thefe mean 
 that we muft be all of one opinion : which is 
 the thing that we find to be impoffible? 
 
 A. I have read a book of bifhop Stilling- 
 fleet's, called The Unreafonabknejs of Separa- 
 tion*, which mews (i) that the original words 
 in thofe places do fignify no other than what 
 we lay in Englifn, Unanimous. And men may 
 be unanimous in the joint-worfhip of God, 
 though they be not of the fame mind in all^ 
 difputable things. And he alio plainly fliews 
 there, that that command of St. Paul, Phil. iii. 
 15, 16. is to be applied fo, namely, that if we 
 differ about the lawfulnefs or unlawfulnefs of 
 fonie particular practices, it is to be hoped 
 that God will in time bring us to a right and 
 uniform underftahding of them : but that in 
 
 (/) Hifi. Part II. 17, 18, 19. 
 
 the 
 
about Infant-Baptism. $ 
 
 the mean time we mould, in the things where- 
 unto we have attained, or wherein we have agreed, 
 worfhip God with a joint rule of worfhip. But 
 this is more fully and plainly commanded by 
 St. Paul in that other place, Rom. chap. xiv. 
 and xv. to verfe 8. where giving rules to thofe 
 that differed in opinions, he orders them not to 
 judge or defpife one another for them; but to> 
 receive one ancther ; meaning to chriftian com- 
 munion and brotherhood, as the fcope of the 
 place (hews. . 
 
 P. That place is indeed full to this' purpofe. 
 And the command he gives with fuch earneft- 
 nefs, Rom. xvi. 17. to avoid thofe that cauje 
 divifionSy is a plain proof that we ought not 
 only to beware that we do not ourfelves make 
 any divifion, but alfo to avoid thofe that do. 
 But foine fay baptifm is a fundamental ; and 
 therefore that they that differ about it cannot 
 be of one communion. 
 
 A. That baptifm is a fundamental, I am in- 
 clined to be of their opinion : It is fo plainly 
 commanded in fcripture, and fo much ftrefs 
 laid on it; which makes me amazed at the 
 Quaker s y and fome of the Socinians, that call 
 themfelves chriftians, while they rejecl: it. But 
 the parties we fpeak of do both of them own 
 baptifm : They differ only about the age or 
 manner of receiving it. 
 
 P. Well. Upon the whole matter, I am fen- 
 
 fible what thanks I owe to "God for reflraining 
 
 me from the error of antipcedobaptifm, which 
 
 would in my cafe have been attended with the 
 
 A 5 fi& 
 
10 A Conference between izvo Men 
 
 fin of fchifm -, which is, I fee, ten times worfe 
 than the error itielf. 
 
 A. I ilia 11 be obliged to you, if you will let 
 me know the grounds upon which you over- 
 came the inclination to that which you call an 
 error, but I think is the truth : For you fay 
 you were once inclined to it. Were it not that 
 you feem a ferious man, I fhculd be afraid that 
 you overcame it as people ufe to overcome any 
 good motion of confcience, namely, by (lifting 
 the conviction you had. 
 
 P. Not fo : but I had certainly yielded my- 
 felf up to it, if I had not confulted fome of 
 -more underftanding than mvfelf, and particu- 
 larly Mr. B. the minifter of the parilh I live 
 in. And I would crave leave to afk you, whe- 
 ther you have taken the fame courfe ; that is, 
 whether you did propofe to him that has the 
 cure of your foul, or fome other minifter, your 
 doubts about your baptifm received in infancy, 
 before you came to this refolution of renounc- 
 
 ing it ? 
 
 A. I confefs I have not. 
 
 P. How then can you acquit this courfe of 
 yours from being rafii and precipitate, in a 
 matter of fo great moment ? Thole men, who 
 having doubts concerning any practice, or any 
 doctrine received in the church, do ufe all 
 means that are in their power for clearing of 
 the truth: if they be yet at laft miftaken in 
 judging; and the error do, after their bed 
 endeavours for information, appear to them 
 to be the truth; will, as we have reafon to 
 
 hope. 
 
about Infant-Baptism. it 
 
 hope, obtain an eafy pardon of God for their 
 miftake. But it it-ems plainly to be a fm of 
 preemption in any of us to alter, on our own 
 heads, a practice fo univerfally received in, 
 Chriflfs church, without fo much as confult* 
 ing thofe that are over us in the Lord, to fee 
 whether they can give any fatisfadlion to our 
 objections. You would not do fo with a title 
 of land conveyed to you in your infancy : if 
 you thought you had difcovered any flaw in 
 your old title, you would confult a law er be- 
 fore you threw it up to feek for a new one. 
 If I did not otherwife perceive you to be a 
 confeientious man, and converfant in the fcrip- 
 tures, I fhould queftion whether you had learned 
 thofe firfl chriilian leifons of humility and mo- 
 defty, which teach us not to be wife in our ow& 
 conceits. This duty of hearing and regarding 
 our fpiritual guides and paftors, is enjoined m 
 texts of fcripture as plain and exprefs as thofe 
 you recommended to me, Epbef.lv. n, 12, ij> 
 14. where it is fhewn to be neceflary for us, in 
 order to our prefervation from being tojfed to 
 and fro, and carried about with every wind of 
 new doctrine. Alfo 1 TbeJJ'. iv. 12, 13... Heb. 
 xiii. 17. Malachi ii. 7. and many other fuch 
 places. I am lure it is that without -which' I 
 fhould have been undone. 
 
 A. What I fa Li before again (i divifions^ may 
 fatisfy you that I am no dtfpifer of the church- 
 or the minifters thereof. But I have read many 
 of the books written for as well as thofe agarnjf 
 infant-baptifm. Molt of the former are written 
 A 6 by 
 
12 A Conference between t-wo Men 
 
 by minifters : and it is in their .books that we 
 expect the bell of their reafons and proofs. 
 
 P. I had done the fame : but I find that 
 without the other, is not nigh ib ufeful. A 
 living guide at hind, to explain things that are 
 obfcure, aniwer any emergent objection, inforce 
 and clear an argument where it Teems deficient, 
 &c. is a help greater than one would think. A 
 man that can read a good phyfic-book, may 
 think himfelf able to prefcribe medicines to 
 himfelf out of it : but he commonly makes mad 
 work of it, if he goes about it, Befides that, 
 in this cafe of fpi ritual direction, thefe are the 
 men whom God has appointed to watch for 
 our fouls, as they that mult give account : and 
 he is mod likely to give a ble fling to his own 
 jneans. 
 
 A. Did you find Mr. B. willing to difcourfe 
 calmly and friendly with you ? I have heard 
 that they generally are apt to defpife a man 
 that comes with thefe fcruples ; and rather to 
 chide, deride, and perhaps hate him; than pa- 
 tiently hear his reafons, and take pains to fattsfy 
 him. 
 
 P. I have heard the fame. But I found by 
 experience that there is nothing more contrary 
 to truth than that infinuation ; which feems to 
 have been raifed on purpofe to obftruct the 
 fruit of their miniftry. They do on the con- 
 trary own that this is one of their proper bufi- 
 nefles, and that one of the greateft difcourage- 
 merits they meet with, is to find that people 
 have fa little regard for their advice and afuft- 
 
 ance* 
 
alout Infant-Baptism. ij 
 
 ance, as not to fend for them when they are 
 fick, confult them when they are in any doubt, 
 &c. When I had, in difcourfe with any An- 
 tipcedobaptifts, met with any new argument 
 or objection that did puzzle me, and came to 
 him with it; he did not only patiently give 
 me the hearing, but alfo fhewed an imwiliing- 
 nefs to part with me, until he had given full 
 fatisfaction to my mind : or, if the cafe re- 
 quired, he would fnew me fome book to read 
 at my leifure, where that matter was more 
 fully cleared. In a word, as I have occaiion 
 to love him better, fo I am iacisnrd that he 
 loves me better than he did before I gave him 
 that trouble. 
 
 A. I may then perhaps take your advice, 
 and difcourfe with our minifter, or. fome other 
 before I fully re foive. But in the mean time, 
 I defire you to let me know what were the chief 
 reafons by which Mr. B. fatisfied you. 
 
 P. It was the work of feveral conferences, 
 reading of books and places of fcripture, to 
 which he referred me. And you cannot think 
 that the fubftance of all that can be given in 
 this half hour, without great difadvantage to the 
 force of the argument. 
 
 A. I mail make allowance for that. Only 
 tell me the chief heads of matters. I will con- 
 fider, confer, and read books about them at my* 
 leifure. 
 
 P. He firft advifed me (feeing I had already 
 read and thought much of that matter) that I 
 would let him know which of the reafens and 
 
 objections 
 
14 A Conference between two Men 
 
 objections brought by the Antipcedobaptifts I 
 could anfwer myfelf. For they bring many ar- 
 guments, fome of more weight, fome of lefs, 
 and fome of none at all. 
 
 A. This was a good method, both to (horten 
 the difpute, and make it more diftincT: and clear. 
 
 P. I told him ; That 
 
 Firft, I did already underftand that in the 
 text of St. Matt, xxviii. 19. (which is the chief 
 account of Chrift's commiQion to baptize the 
 nations) Go ye, therefore, and teach all nations % 
 baptizing them. The word which is tranflated, 
 teach, does not properly fignify (k) teach, but 
 make difciples ; or enter difciples : or, (to exprefs 
 it in one word, as our Saviour does) difciple all 
 the nations, or profelyte to me all the nations, bap- 
 tizing them. 
 
 A. Well ; That is granted by all the under- 
 flanding men of our opinion. 
 
 P. Secondly ', That whereas in the text of St. 
 John iii. 5. Except a man be born of water, and 
 ef the Spirit, he cannot enter into the kingdom of 
 God; fome Antipcedobaptiits do catch hold of 
 the word man (/) there, and fay, it muft be a 
 man grown, and not a child ; I underflood that 
 to be a miftake, ' proceeding from ignorance of 
 the original word : and that our Saviour's own 
 word is fuch as fignifies, any one, or any perfon> 
 man, woman, or child. 
 
 A. But was not this to yield the whole 
 matter at once ? for if no perfon, man, woman, 
 
 (k) MJl. Part II. Chap, x, § 3. p. 377. (/) Ibid. 
 
 Eart II, Chap. vi. § 1, 
 
 W 
 
about Inf an t-B autism, 15 
 
 or child, can in God's ordinary way enter the 
 kingdom of God without baptifm -, is not this 
 a proof that children, as well as grown men, muft 
 be baptized ? 
 
 P. I do think fo now ; that this text is enough 
 to carry the whole difpute before it. 
 
 But I thought then that though the words 
 be general, yet they muft interpret them with 
 a limitation to fuch fubjecls as are capable of 
 the thing fpoken of: and I could not then 
 conceive that a child, though he might be 
 born of water, could be faid to be born of the 
 fpirit. And befides j I queftioned whether by 
 that phrafe [born of water and of the fpirit] 
 was meant baptifm at all : or whether it were 
 only an allegorical phrafe, denoting by the 
 word water, only the internal cleanfing or 
 fandlification of the heart (m). But thefe things 
 he cleared to me afterward. 
 
 Another thing which I owned of myfelf, 
 was, That I was fatisFjed that a child is not 
 uncapable of being entered into a covenant 
 with God. For this was the exprefs order of 
 God himfelf; Beut. xxix. 10, 11, 12. Ton 
 ft and this day all of you before the Lord : your 
 captains , &c. ycur little ones, &c. that thou 
 jhouldeft enter into covenant with the Lord thy 
 God, and into his oath. And that they might 
 and did, receive in their infancy an outward 
 facrament, namely, the facrament of circum- 
 cifion, as a feal of this covenant, is alfo plain 
 and confefted. So that I myfelf was able to 
 {m) Hift. Part II, Chap, x. j 3. page 380. 
 
 fee 
 
1 6 A Conference between two Men 
 
 fee the weaknefs of all thofe arguments in the 
 books of the Antipcedobaptiiis, which repre- 
 fent an infant's being entered into any cove- 
 nant at all with God, as an abfurd or ridiculous 
 thing ; and that 1 accounted all finch their 
 fayings as make a mock at this, (becaufe the 
 -child has no fenfe) to be very profane; as 
 calling a reproach on the wifdom and former 
 conduct of God himfelf, in appointing cir- 
 cumcition to children eight days old. More- 
 over, whereas, fome of them fay, That this 
 covenant which the little ones were entered 
 into, and which was fealed to them by circurn- 
 cifion, was only a carnal covenant, to give 
 them the land of Canaan, and to engage them 
 in fome carnal ordinances, and contained no 
 fpiritual privilege or engagement in it; I could 
 fee myfeif the faifhood of that pretence. For 
 in Gen. xvii. where circumcifion to the infants 
 is inftituted, the ftyle of the covenant is -, Walk 
 before me and be thou perfecl. And on God's 
 part, not only to give them the land of Canaan, 
 but thus ; To be a God to thee, and to thy feed 
 after thee, ver. 7. And fo likewifc in the 
 afore faid place of Deut. xxix. (where the little 
 ones are entered) That he may be a God unto thee. 
 And in Chap. xxx. (which is one continued 
 recital of the terms of the covenant then en- 
 tered) And the Lord thy God will circumcife 
 thine hearty and the heart of thy feed, to love the 
 Lord thy God with all thine heart, &c. v. 6. 
 And on the man's part, v. 16, To love the Lord y 
 to walk in his ways, and to keep his command- 
 
 ment$ % 
 
about Infant-Baptism. 17 
 
 mints, Sec. — Thefe furely are fpiritual things, 
 and what our Saviour calls the firft and great 
 commandment. 
 
 And as for the covenant of the ten com- 
 mandments in Horeb, I perceived that it was 
 made with the infants as well as others. For 
 forty years after (when all (») that were twenty 
 years old at the giving the law were dead in 
 the wildernefs) Mofes fays, Deut. v. 2, 3, The 
 Lord made a covenant with us in Horeb. Even 
 with us, who are all of us alive here this day. 
 Molt of thefe were infants and little children 
 ac that time. So that I counted it plain, that 
 infants may be entered into a covenant with 
 God, to do fome fpiritual duties hereafter, of 
 which they at preient can have no knowledge 
 or fenfe; and to receive lome fpiritual pri- 
 vileges. 
 
 A. Whether you call this covenant a carnal 
 or a fpiritual covenant ; the right to it was 
 conveyed down in a carnal way, from father 
 to fon, by a flefhly generation ; and was a par- 
 ticular privilege of the offspring of Abraham's 
 body. 
 
 P. The covenant had this property, that 
 whoibever was in it, had a right to bring all 
 his children to be entered into it in their in- 
 fancy. But this was not limited or contined 
 to the offspring of Abraham's body ; for the 
 words are (0) He that is bom in the be life, or 
 bought with money of any. ftr anger > which is not 
 
 (//) Numb, xvi, 32. 33. it. xxvi. 64, 63, [c) Ge/u 
 
 xvii. 12, 13. 
 
1 8 A Conference between two Men 
 
 ef thy feed, &c. muft be circumcifed. And fo a 
 profelyte was to circumcife all his males (p), 
 and then he was to be as one born in the land. 
 So that the covenant extended then (as it does 
 now) to all of any nation that would come 
 into it ; and they were to bring into it all the 
 infant children, not only of their own body, 
 but all that they had the legal cuflody or pof- 
 feffion of. 
 
 A. But here is a queftion hotly difputed, 
 Whether the circumcifion given to thefe in- 
 fants, were to them a feal of the right eoufnefs 
 cf faith ? That it was fo to Abraham himfelf, 
 is exprefsly faid by St. Paul, Romans iv. i jr. 
 even of that faith, by which he is the Father 
 cf all them that believe under the gofpel. But 
 the AntipceJobaptifts do deny that it w 7 as fo 
 to the infants : becaufe they were not capable of 
 having any faith at the time of their circumci- 
 fion, as Abraham had. 
 
 P. This difpute feems to me only a conten- 
 tion about words. For as the Pcedobaptilis will 
 not pretend that it was to the infants a feal of 
 any actual faith then at that prefent wrought in 
 their hearts : fo the other cannot deny that it 
 was to the infants the feal of a covenant then 
 entered, by which covenant they were engaged 
 to believe in the true God when they came to 
 years of difcredon. For I quoted before the 
 very words of the covenant engaging them to 
 love the Lord, to walk in his ways, &c. And 
 that fuppofes .faith in him. 
 
 (/) Exod, xii. 48, 49. 
 
 And 
 
about In fan-t- Baptism. 19 
 
 And you may obferve, that St. Paul, in Rom. x: 
 6, 7, S, when he is going to quote fome paflages 
 out of that very recital of the covenant in Dent. 
 xxx. (into which the little ones were entered, 
 Dent, xxix.) premifes to the quotation theft: 
 words ; But the right eoujnejs which is of faith 
 fpeaketh en this wife : and then having recited 
 thoie paflages, he adds, this is the word of faith, 
 which we preach. 
 
 A. But do you think that the covenant made 
 to Abraham, into which the little ones were ad- 
 mitted, did contain any engagement on God's 
 part, to give an eternal life after this ; which is 
 the chief thing in the gofpel-covenant ? 
 
 P. Not only I do think h ; but all Chrif- 
 tians, except the Sccinians. And it is plain by 
 our Saviour's words. For he, at Matt. xxii. 
 31. proves to the Sadducees the refurreclion 
 of Abraham to eternal life from thefe words ; 
 / am the God cf Abraham. And thofe very 
 words had been part of the covenant fealed 
 . by circumcifion. Thefe Sadducees were the 
 Only men in the Jewifh church that denied the- 
 refurrection : and our Saviour here tells them, 
 they err, not knowing the fcriptures. But all the 
 orthodox Jews believed and expected it, as we 
 perceive by St. Paul's appeal to them them- 
 felves, Acls xxiv. 15. And it was from this co- 
 venant (which was fealed by circumcifion) that 
 they expected it. 
 
 A. It is, you know, difputed between the 
 two parties, whether Abraham's covenant was 
 the fame with ours: the Antipcedobaptifts, 
 
 many 
 
ao A Conference between two Men 
 
 many of them fay, No : for ours is called, Heb. 
 viii. 6. A better covenant, eftablijhed upon better 
 promijes. 
 
 P. I know it is fo difputed. But that in 
 which they are agreed, and which is plain, is 
 enough for our purpofe, namely, that in both 
 administrations, faith in God, and obedience 
 to him, is required, and a faith alio in the 
 Mefliahj the jews believing him as to come j 
 we, as already come : and that in both there 
 are delivered promifes, both for this life, and 
 for that which is to come. On which account 
 St. Paul, Ga). iii. 8, calls the former by the 
 name of the Gojpsl preached before to Abraham : 
 and at.^T. 17. the covenant confirmed before of 
 God in Chrift. And that in both of them there 
 is granted the direction and afiiftance of the 
 fame fpirit. 
 
 They are alfo agreed on the other fide, that 
 now fince the actual coming of Chrift, there 
 are more clear revelations of the future glory, 
 greater and ftronger motives to faith and obe- 
 dience, (which, if we neglect or defpife, we 
 mall be fubject to greater condemnation) a 
 fuller and more particular knowledge of the 
 nature and Offices of Chrift, and of his work 
 of redemption wrought for us, £s?r. On which 
 account ours may be called, in fome fcn^, a 
 new or a better covenant : though the fubftance of 
 the things declared, enacted, and revealed, be 
 the fame. 
 
 But the only thing that concerns our prefent 
 purpofe, is this -, that an infant then was en- 
 tered 
 
about Infant-Baptism. 21 
 
 tered into a covenant containing in it an engage- 
 ment to fuch ipiritual things, as he could no more 
 underftand, than an infant now can underftand 
 the things covenanted at baptifm. 
 
 So far therefore I told Mr. B. I could go of 
 myfeK, in anfwering the doubts and objections 
 againft Infant Baptifm ; that I could fee plainly 
 that an infant is not uncapable of being entered 
 into a covenant with God, obliging him to do 
 and to believe fome things hereafter, (if he live) 
 of which at prefent he can have no. fenfej ani 
 that upon fuch his entrance he may be made 
 immediately an heir of eternal life by cove- 
 nant, which will hold good fo long r till he by 
 actual fin does break the faid covenant. And 
 that I conceived this tranfaction, that was then 
 done by God's command in fpiritual things, 
 to bear fome refemblance to what we fee every 
 day done in temporal affairs ; namely, a deed 
 of land with covenants is fealed to an infant, 
 and the guardian, in the infants name, feals 
 the counterpart: there is no difficulty in un- 
 derstanding that the infant, when he grows up, 
 mud (if he will hold that land) perform the 
 covenants mentioned in the deed : and that if 
 he will not, he lofes all right to that inheri- 
 tance ; but iii the mean time the deed is not 
 infignificant, becaufe the infant does not under- 
 ftand it. 
 
 A. You granted that an infant is not un- 
 capable of all this j but that fuch a thing is 
 poffible to be done, if God pleafe : and that 
 fome fuch thing was done by his order in the 
 
 cafe 
 
2 i A Conference between two Men 
 
 cafe cf circumcifion. But this does not prov?, 
 That (now, fince circumcifion is abolifhed) we 
 mn ft fet up any fucH practice in fpiiitual things 
 without an order from him. 
 
 P. .No. So I thought then that this does 
 not follow. Neither do I think now that it 
 follows merely from thence j that becaufe an 
 infant is capable of fuch a token of a covenant 
 as baptifm is, therefore it muft be given to 
 him. But this takes off the force of all thofe 
 arguments of the Antipcedobaptifts, which they 
 raife from the incapacity of an infant. One 
 half of what they fay is, not only that God has 
 not ordered infants to be baptized ; but alfo that 
 it would have been an abfurd or fooliin thing 
 to order it. And they do not mind, that all 
 the jeers they cad upon baby-baptifm, (as they 
 call it) taken from the incapacity of an infant 
 for fuch an holy ordinance, do reflect upon the 
 wifdom of God, who appointed circumcifion, 
 which by the fame rule, they may call baly* 
 circumcifion. 
 
 Mr. B. alfo (hewed me afterwards grounds 
 from fcripture that do much confirm the con- 
 fequence from the ufe of circumcifion to that 
 of baptifm. But I am telling you as yet, only 
 how far I could argue or anfwer their arguments 
 myfelf. 
 
 A. Thus far you could go : and I do not 
 fee but you might go fo far upon good ground. 
 What were the remaining difficulties at which 
 you ftuck ? - 
 
about Infant-Baptism. 23 
 
 P. Nothing but that which you mentioned 
 juft now. That though there is no/eafon but 
 Cfirifi might have ordered baptifm to infants 
 proportionably to the ufe of circumcifion ; 
 yet that I could not find that he had done fo. 
 And therefore I queftioned whether it were 
 his meaning that infants fhould be entered (at 
 lead by any vifible token) now, (though I 
 law plainly they were formerly) becaufe nei- 
 ther he nor his apoftles have exprefTed any 
 iuch thing, (as it was plainly exprefTed before) 
 nor have given us any example of it in the 
 New Telia ment. 
 
 A. Well. That is the chief of all. And 
 that was a thing in which I am fure Mr. B. 
 could not fatisfy you. Pray,, what did he fay 
 to that ? 
 
 P. He laid that our Saviour's command to 
 difciple the nations, baptizing them, being given 
 in very fhort and general words, exprefiing 
 only the term nations, and not defcending to 
 exprefs particularly the forts of perfons that 
 make up the nation ; it was nrcefTiry, in order 
 to our judging whether he meant infants and 
 all, or only the adult men of the nations, to 
 mind (q) what was then and before that time 
 ufually done in the Jewifh church in receiving 
 any profelyte of the nations that came over 
 from his heathenifm to the true religion, and de- 
 fired that he and his children might be admitted 
 into covenant with the true God. 
 
 (?) Hjft< Introd*a. § i, 2. 
 
 Ana 
 
2 4 A Conference between two Men 
 
 And that it was ufeful alio to know how the 
 primitive chriilians (who lived fo nigh the 
 times of the apoftles, as that they might eafily 
 know what the Apoftles ordered with refpedt 
 to infants) did practife tins command. 
 
 And as to the firft of thefe things : he made 
 me underftand (what I knew not before) that 
 fuch a profelyte of the nations was wont to be 
 baptized, and his children like wife (r). 
 
 A. This is news. He was wont to be cir- 
 cumcifed, he and all his males, we know. But 
 baptized : how does he prove that ? 
 » P. From a great many pafTages in the books 
 of the Jewiih writers, who, in letting down the 
 cuftbms of their nation, do mention the baptizing 
 of fuch a profelyte and his children, male and 
 female, as ordinarily as they do the circumcifing 
 of the male ones. 
 
 A. Did he ihew you thefe pafTages in the 
 books themfelves? I wifh I could be fatisfied 
 whether there be any truth in this matter of 
 fad. 
 
 P. The books themfelves are written in the 
 Hebrew or Chaldee language. But there are 
 feveral Englijh and Latin writers of unquef- 
 tionable credit, who do quote the places : fuch 
 as Dr. Hammond , Dr. Lightfoct, Mr. Selden y 
 Ainjworth, &c. Of theie he mewed and lent 
 me fome, and directed me to others. They 
 do produce the words of the Jewiih writers ; 
 name the book and page, and give the tranfla- 
 tion. He lent me alfo a book called The 
 (r) Hi/?. Introduft. $ 2, 3* 
 
 Hifiory 
 
about Infant-Baptism. i$* 
 
 Hiflory of Infant Baptifm, where (as in the 
 book icfclf, are given the paiTages of the eldefb 
 chriilians concerning the baptizing infants, 
 fo) in the Introduction, the chief of thofe 
 places concerning the Jewim Baptifm are col- 
 lected ; and references given to the books be- 
 fore named, and a great many others, for any 
 one that will, to find more of the fame. I 
 ipent two or three weeks in getting and read- 
 ing thefe books about the jewifrl Baptifm of 
 profelytes and their children, and at lad was 
 folly fatisiied, that they had Rich a cuftom : 
 And I underftand by a late book of Leo M<h 
 dena (s), and by fome other accounts, that 
 they have the fame cuftom fliil, if any profe- 
 lyte comes over to them. And I found that 
 though there was a difpute (/) between Dr. Ham- 
 mond on one fide, and Mr. Selden and Mr. Tombs 
 (who was the moft learned- of the Antipoedo- 
 baptifts) on the other fide, concerning the 
 children of natural Jews ; yet they all agree, 
 that the infant children of Profelytes were 
 baptized; and that it was a common phrafe 
 with them to call fuch infants Profelytes, as 
 well as their parents. For they have fuch 
 fayings as thefe : 
 
 If (it) with a Profelyte, his Jons and his 
 daughters be made Profelytes : that which is 
 done by their father, redounds to their good. 
 And again, 
 
 (;) Hi/}, of the Jews, Part V. Ch. ii. (/) Miji. 
 
 Introduft. & 3. («) Gemcra Bab, Chetubeth. Ch. i. 
 
 8 J 
 
clG A Conference between two Men 
 
 A (x) Projelyte that is under age, is baptized 
 upon tht knowledge [or profeffion\ of the houfe 
 vf ' Judimen , [that is, the fynagogue or church 
 of. t ; ;e pla ej and they become to bim a father. 
 And ; gain, 
 
 An IJraelite that takes a little heathen child, 
 cr finds' an heathen infant, and baptizes him for 
 £i Projelyte \ behold he is a Projelyte. Maimon. 
 Helach. Aibdim. c. viii. For it feems that it 
 was iheir cuftom with infant children whom 
 they either took in war, or found expofed in 
 the highways by their heathen parents. Of 
 which you may fee more in the aforefaid 
 Books. 
 
 A. If I were fure of this it would go a great 
 way with me. For fuch a cuftom would di- 
 rect one to another fenfe of our Saviour's 
 word, dijciple or make djciples y than I fhould 
 otherwiie have thought of. For putting the 
 ale that it was then cuftomary to baptize fuch 
 infants, and call them Projelyte s, and they 
 were ufually faid to be made Prcfelytes (which 
 feem.5 much the fame word as difciples) our 
 Saviour's command in thefe WorJs; Go dij- 
 ciple, or make difciples ail the nations, baptiz- 
 ing them ; would feem to me to include the 
 infants as well as others. For a man is to take 
 Words in that fenfe, in which they were cur- 
 rent at the place and time in which they were 
 fpoken. So that it would in that cafe, feem to 
 me necefl^y that our Saviour, if he meant 
 
 (x) Maimon. If. Bia. Ch. xiii. § 7. 
 
 they 
 
 
about Infant-Baptism. zj 
 
 they mould, in baptizing the nations, not bap- 
 tize infants, as had been ufually done, fhould 
 have laid fo. 
 
 P. You draw naturally the fame confe- 
 rence that Mr. B. urged to me. For when 
 I had read the aforefaid books, and owned 
 myfelf fatisfied that there was fuch a cuftom, 
 he faid to me; " fuppofe an Antipcedobap- 
 <f tift congregation fhould fend one of their 
 " teachers to fome heathen ifland, with a 
 " commiffion in thofe words; Go> difciple 
 u that nation, and baptize them ; He indeed 
 " would not think himfelf commanded to 
 " baptize the infants, becaufe that was not 
 " the cuftom of the church that fent him. 
 u But fuppofing a minifter be fent by the 
 " church of England with a commiffion in the 
 cc very fame words; Go, difciple that nation, 
 tc and baptize them ; would not he think him- 
 *' ieif commanded to baptize the infants of 
 t { fuch as were converted and baptized ?" 
 I granted he would : becaufe that was the 
 known cuftom and meaning of the church 
 that fent him. So, fays he, when the apoftles 
 were fent with a commiffion given in the faid 
 Words; what could they think other, but that 
 they muft do as had been ufually done in the 
 church where they and their mailer had always 
 lived ? 
 
 He afked me alfo this queftion ; fuppofe 
 pur Saviour had bid the apoftles, Go y difci- 
 ple all the nations, and [inftead of baptizing 
 fcad faid] circumcife them ; muft they not have 
 B 2- circumciied 
 
23 A Conference between two Men 
 
 circumcifed the infants of the nations as well 
 as the grown, men, though there had been 
 no expreis mention of infa/its in the commif- 
 fion ? I granted it. " Then/' faid he, cc what 
 <c is the reafon that in cafe circumcifion had 
 <c been appointed to the Gentile nations, it 
 cc muft of courfe have been given to infants ?" 
 I faid, becaufe the apoftles knew of themfelves, 
 that circumcifion was ufually given to infants. 
 He de fired me to draw the fame confequence 
 from what the apoftles muft know of baptifm 
 ufually given to infants. 
 
 A. I mould be almoft of his mind, if the 
 matter of fact were certain. But of what cre- 
 dit are thofe Jewifh. books that mention this 
 cuftom ? 
 
 P. ^They are fuch as the Jews own for the 
 moll authentic they have, except the Bible. 
 And not only the books of particular men, 
 but their Mifna and Talmud (which are to 
 them much the fame as the book of Canons, 
 or the Rubrick are with our church) are full 
 of thefe orders about receiving and baptizing 
 Profelytes, the Men and their Children. Now, 
 how fallible foever the Jews were in judging 
 what is fit to be done ; yet they cannot fail of 
 being fufficient witnefTes of the matter of fad, 
 and able to tell what was actually done among 
 themfelves, 
 
 A. From what authorities in Mojes" law 
 did the Jews infer this necefiity of a Profelyte's 
 baptifm ? 
 
 P. They 
 
about Infant-Baptism. 29 
 
 P. They reckoned that the whole body of 
 their nation, men, women, and infants, was 
 baptized unto Mofes (not only in the cloud and 
 in the fea, as St. Paul fays they were, 1 Cor. x. 
 1, 2. Tor the cloud and lea covered men and 
 children ail alike, but alio) juft before the 
 giving of the law, in Exod. xix. where Mofes 
 is ordered thus, vtrr. 10. Santlify the people 
 to-day and to-morrow, &c. They hold, that 
 the way by which Mofes fanctified them on 
 thefe two days, was by warning them (for 
 they prove from many places of their law, that- 
 by fan £1 if ying, is often meant wafoing ; efpe- 
 cialiy where any man is laid to ianctify other 
 men.) And fmce it was commanded in Numb. 
 xv. 16. One law and one manner Jhall be for 
 you and for the ftrar.ger> [or Profelyte] &c. 
 they conclude, that as their own nation, men, 
 women, and children, were entered into covenant 
 by the fanctitication of warning or baptifm, fo 
 ought a Profelyte ; and if he will have his chil- 
 dren entered, fo ought they. 
 
 A. I fee it neceflary to know the fenfe in 
 which the words of any law were ufed at the 
 time when that law was given. But does it 
 not feem ftrange that we fhould have need to 
 recur to the Jewiih Talmud for fettling a point 
 in our religion ? 
 
 P. You exprefs that queftion improperly.- 
 The point of profelyting (or making difciples) 
 the nations, is fettled by Chrift. But fince 
 he was a Jew by nation, and fpoke the phrafes 
 of that languages what hinders but that we 
 B 3 may 
 
3<> A Conference between two Men 
 
 may learn from Jewifh books what that phrafe 
 of projecting, or making difciples, did then 
 ufually fignify in that language ? One of the 
 main articles of our faith, is, that Chrift was 
 trucified: and fince crucifying was a fort of 
 death not ordinarily ufed by the Jews, but 
 by the Romans^ (for it was a common way hv 
 which the Roman flaves, guilty of any notori- 
 ous crime, were executed) we understand by 
 Roman writers what fort of death it was j the 
 cruelty of it, the form of the gibbet or crofs 
 to which they were nailed, &c. more parti- 
 cularly than we do by the words of fcripture. 
 And yet nobody is fo filly as to fay, we ground 
 the belief of that article upon the Roman 
 hi (lories. It is only the ufe and proper fig- 
 nification of the word that we learn from 
 them. 
 
 A. If this was the meaning of the word, 
 dijcipling-, and this was the cuftom to make 
 the infant children of Profelytes difciples, (a^s 
 well as the parents) and call them fo,, and 
 baptize them ; the rules and conditions of this 
 dilpute are turned upon the Antipcedobaptifts, 
 For whereas they ivied to fay ; " Since bap- 
 " tifm was a new ordinance inflituted by 
 " Chrift ; his faying nothing of infants, is a 
 (C fign he meant not to include them. It will 
 " be rather faid, on the contrary, fince it was 
 <f no new ordinance, but a thing that had 
 '* been ufually given to infants ; his not except- 
 i€ ing of infants, is a fign he meant not to ex- 
 « elude them." So that the proof will be on 
 
 them 
 
about In fan t-B a ptis M. 3 1 
 
 them to fhew that infants are forbidden to be 
 baptized. 
 
 P. You fay no more than Dr. Light/cot (a 
 man of the greateft fkill in the Hebrew cui- 
 toms and language) fays on this (%) argument. 
 " If baptifm and trve baptizing of infants had 
 been a new thing, and unheard of until John 
 Baptiji came, as circumcifion was, until 
 God appointed it to Abraham ; there would 
 have been, no doubt, as exprefs command, 
 " for baptizing infants, as there was forcircum- 
 14 cifing them. But when the baptizing, of 
 " infants was a thing commonly known and 
 " ufed, as appears by inconteftible evidence 
 <c from their writers ; there needed not exprefs 
 " aiTerrions that fuch and fuch perfons were to 
 " be the objects of baptifm, £sfc" 
 
 And in another book (a) having fhewn at 
 large that this was the cuuoitj, he concludes, 
 <f That fince it was ordinary in all ages before, 
 <c to have infants baptized, if Chrift would 
 " have had that cufbom abolifhed, he would 
 14 have exprefsly forbidden it. So that his and 
 <f the fcriptures fikhce in this matter, does 
 4C confirm and eftablifti infant-baptifm for 
 " ever (£)." 
 
 And there is a quotation which Mr. B. 
 (hewed me from a chriftian writer of ihe ekle'l 
 times, which farther co< firms this notion and 
 meaning of the Word difciyling^ to have 
 
 (z) Harmkny on John i. -5. 
 {a) llor. Heb. on Matt. iii. [b) Hrfr. Introilua. 
 
 B 4 then 
 
32 A Conference between two Men 
 
 then in common ufe. It is from JujYin Mar* 
 tyr's apology for the chriftun religion to the' 
 emperor Antoninus Pius. This Juftin was him- 
 feJf a jew, (I mean a Samaritan Jew) born in 
 the apofties times, and converted to chriftia- 
 ifity about thirty years after; and he fpeaking 
 there of the continent life led by the chriftians, 
 fays, " Several perfons among us fixty or fe- 
 " venty years old, of both iexes, that were 
 tc difcipkd to Chrift in their childhood, do 
 " continue virgins." He ufes the very fame 
 word that is in the text of St. Matthew -, Go, 
 
 pie the nations, baptizing them. And this. " 
 lie lays, was done to them in their childhood. 
 
 A* I iliall judge better of this matter, when 
 I read the books you mention. 
 
 P. Our Saviour alfo, Matt. x. 42. fpeaks of 
 a cup of cold water given to one of thofe little- 
 ones in the name of a difciple. But there is 
 one thing more, you will obierve if you read 
 the laid books, namely, that the Jews did 
 commonly, call the baptifm of fuch a Profelyte, 
 his (r) Regeneration, [or being born again] and 
 fo do all the chriftians of thofe eldeft times 
 call the chriftiar. baptifm by that name (d), 
 and the faid Juftin Martyr for one. This puts 
 it beyond all doubt, that our Saviour by thofe 
 words, John iii. 3, 5. Except any one be bom 
 again, horn of water, &c. does mean baptifm - 3 
 for that was the common phrafe for it at that 
 time. 
 
 (c) Hifi. Introduce. § 6. (d) Uifi, Part I. Ch. xi. § 3, 
 Ch. iii. § 2. Part II. ch. vi. § 1. 
 
 A. This 
 
about Infant-Baptism. 33 
 
 A. This takes off one of the objections 
 which you faid you had againft applying that 
 text to the proof of Infant-Baptifm. But what 
 fa 1 / you to the other, born of water and of the 
 fpirit? How can a baptized infant be faid to be 
 born of the fpirit ? 
 
 P. There are fome operations of the holy 
 fpirit, as working actual faith, repentance, 
 &c. in the heart, of which an infant indeed is 
 not capable. But when God does apply the 
 pardon of original guilt, does transfer a perfon 
 out of the flate of nature into the ftate of grace 
 and of the chriftian covenant, does unite him 
 as a member into the myftical body of Chrift, 
 accept him for his child, &c. thefe things, 
 and. thefe promifes, are fpoken of in fcripture 
 as done, fealed, and applied to the perfon by 
 the fpirit. Now of thefe latter an infant is 
 capable. And John the Baptift is faid to be 
 filled with the Holy Ghcfteven from his mother's 
 womb. 
 
 And a perfon that is capable of fome of the 
 great ends of baptifm wrought by the fpirit, 
 may be baptized for them ; though he be not 
 as yet capable of all the feveral ends for which 
 baptifm is defigned. For our Saviour, who 
 was not capable of remiflion of fins, regene- 
 ration, &c. was baptifed for the other ends that 
 baptifm is defigned for. 
 
 Mr. B. mewed me where the chief of the 
 Antipcedobaptifts, (e) Toms> Danvers, &c. 
 
 W Bift % Part. II. Ch, vi. § u 
 
 B s do 
 
34 <A Conference between two Men 
 
 do own this application of Chrift's Jpirlt to in- 
 fants, and God's putting them into Chrift, 
 uniting them to him by his holy fpiritj and 
 the* ancients do fpeak at the fame rate (/). 
 
 A. Then it is in this fenfe, I fuppofe, that 
 the church of England gives thanks to God, 
 " That it has pleafed him to regenerate the 
 cc baptized infant with the holy f fir it ; to re- 
 Cf ceive him for his own child by adoption, 
 cc and to incorporate him into his holy church." 
 
 P. Yes, doubtlefs. 
 
 A. But will not this text fo cleared from 
 the objections, and underftood thus [that ex- 
 cept any perfon, man, woman, or child, be 
 baptized, they cannot enter into the kingdom of 
 God] prove too much, in your fenfe, in ref- 
 pect of fuch infants as by fome unavoidable 
 accident do mifs of baptifm ? 
 
 P. Not more than it does now in your fenfe, 
 being underilood of all grown perfons; many 
 of whom do, after they have refolved to re- 
 ceive baptifm, mifs e>f it by fudden death, &V. 
 All fuch texts of fcripture are to be underftood 
 with an allowance, namely, that fuch or fuch 
 an ordinance is appointed by God as the ordi- 
 nary (g) means, or ordinary condition of fal- 
 vation : Nor that we are to bind God to the 
 means that he has bound us to. As in the cafe 
 of circumcifion omitted, though the rule was as 
 peremptory as this; That foul fhall be cut off: 
 
 [f) Ibid. Part I. Ch. xv. § $, and 9, 
 Q) HiJ}, Part II. Ch. vi. § 7, 8. 
 
 Yet 
 
about Infant-Baptism. 35 
 
 Yet where his providence made it impractica- 
 ble, he did not execute the penalty -, and yet 
 in ordinary cafes the rule flood firm. 
 
 A. I think the Antipcedobaptifts generally 
 have in this refpect, the mod charitable opinion 
 of any. They, moft of them (all of them, ex- 
 cept fuch as pry into the decrees of election 
 and reprobation) are very pofitive that all chil- 
 dren dying in infancy, baptized or not, born 
 of parents godly or ungodly, chriftians, turks, 
 or heathens, do go to heaven. 
 
 P. This were to good purpofe, if the kingdom 
 of heaven were at their difpofing. 
 
 But if we have no promife of God, it is not 
 a promife of man that will keep us from dc{- 
 pair. I remember a faying of St. Auftin {h\ 
 againft the Pelagians, (who denied any origi- 
 nal fin in infants ; and laid, if infants died un- 
 baptized, they might be faved ; that is, be in* 
 fbme good place hereafter, though not in the 
 kingdom of heaven) " Let us not of our own 
 " heads promife any eternal falvation to in- 
 cc fants without the baptifm of Chrift, which 
 " the holy fcripture, that is to ke preferred 
 " to all human wit, does not promife.' ■ 
 
 A. What made thefe Pelagians* fay, they 
 fhouid not go to heaven, and yet be in fome 
 other good place ? 
 
 P. They faid they mould be in fome good 
 place, as having no fin. But they did not- 
 dare fay they mould go to heaven, except they 
 were baptized : becaufe our Saviour had 
 [h) Ibid. Parti, ch. vi. $ 5. 
 
 B 6 given 
 
36 A Conference between two Men 
 
 given that rule laft mentioned, except any one be 
 born of water, Sec. 
 
 A. Then they judged that that text does in- 
 clude infants and all. 
 
 P. No chriftian at that time made any doubt 
 ofthat(z). Suppofe you have a child that is 
 like to die, and ibme advife you to pray for 
 its foul, and others difTuade, faying, all chil- 
 dren are faved, whether you pray for them or 
 not : Which would you count the mo ft chari- 
 table of thefe ? 
 
 A. I mould take the counfel of thofe that 
 advife me to pray. 
 
 P. Do the fame in refpecl of thofe that ad- 
 vife you to baptize it. For you fee that in both 
 thefe texts, that of Matt, xxviii. 19. and this 
 of John 'in. 5. our Saviours words are general 
 and univerfal ; All nations ; every perfon : And 
 that the reafons which the Antipcedobaptifts 
 bring why infants fhould not be meant as well 
 as others, do fail of proof. Therefore it is good 
 to be fure : and take the advice of the iudicious 
 Mr. Hooker (k) ; " If Chrift himfeif, who 
 <c giveth falvation, do require baptifm; it is 
 * f not for us that look for falvation, to found 
 <c and examine him, whether unbaptized men 
 " may be faved," [by men, he means any 
 perfons of human nature ; for he is there fpeak- 
 i'ng of infant baptifm] " but ferioufly to do 
 " the thing that is required j and religioufly 
 
 . (/) Jiiji. Part I. Chap. vi. § 4. 
 [i) Ibid. Part II, Ch. vi. $ 1.. 
 
 4t 
 
 to 
 
about Infant-Baptism. 37 
 
 cc to fear the danger which may grow by the 
 cc want thereof." 
 
 A. But they fay, they do not protnife this 
 of their own head. Our Saviour, fpeaking of 
 little children, Mark x. 14. fays, Of Juch is 
 the kingdom of heaven. Therefore ail children 
 go to heaven. 
 
 P. He fays, Offuch is the kingdom of heaven : 
 which proves that they are capable of going to 
 heaven : and that many infants do go thither. 
 But he adds at the fame place ; therefore fuf- ' 
 fer them to come unto me and forbid -'[or with- 
 hold] them not. And fince our Saviour is now 
 -prefent with us only in his ordinances and fa- 
 craments, what way have we to bring our chil- 
 dren to him, as he orders, but by baptifm to 
 offer and dedicate them to him ? And here 
 I would afk you one queftion : they fay that 
 ail children, heathen^' children and all, go to 
 heaven. Do they judge that heaven is their 
 natural portion, as being human creatures, 
 and becaufe they are born of human race ? or 
 that they have it by the merits and purchafe 
 of Chrift and his death ? 
 
 A. O ! by Chriit. They do not offer to fay 
 that the kingdom of heaven is given to any 
 human creature, but only for the fake of 
 Chrift's merits. 
 
 P. Now does it not feem to you ftrange, 
 that the children of heathen men, of fuch men 
 as are without Chrift 3 (as St. Paul fays, Epb. 
 ii. 12.) and ftrangers from the covenant of pro- 
 pufe } having no hupe, and without God in the 
 
 world j 
 
38 A Conference between two Men 
 
 world ; fhould have an equal intereft in Chrift 
 with the children of chriftians, who do offer 
 and dedicate both themfelves and their chil- 
 dren to Chrift ? And that there fhould be no 
 more promiie to a good chriftian for his chil- 
 dren, than there is to the children of Pagans ? 
 Sr. Paid, having told the Epheftans that they 
 had been fuch ftrangers from the covenant, &c. 
 lays in the next words ; But new in Chrift Je- 
 fus, you who were feme time afar off, are made 
 nigh by the blood of Chrift, But it feems they 
 had been nigh once before, namely, in their 
 infancy. Pray tell me : Do they count fuch 
 infants members of Chrift, united to him, 
 parts of his body the church, redeemed by him, 
 included in his covenant and purchafe ? 
 
 A. They do not fay, that fuch infants or 
 any infants are members of the church. For 
 that would prove that they muft be baptized ; 
 baptilm being the entrance into the church. 
 And what they would fay to your other words, 
 members of his body, united, redeemed, covenant, 
 purchafe, Sec. I know not, (I believe fome of 
 them would fay one thing, and fome another), 
 but that they are faved by him, they fay. 
 
 P. The fcripture calls the church, his body 
 (/) ; and him the Saviour (m) of the body : 
 but that he fhould be the Saviour of any that 
 are not of his body, is befide the fcripture. 
 And that alfo puts, every where a great diffe- 
 rence between being in Chrift on one fide, and 
 
 (/) Eph % U 23. {m) Ibid. v. 22: 
 
about I n'F ant-Baptism. 39 
 
 cf the world, or without Chrift, or in the king- 
 dom of darknefsy on the other. But that one 
 place of St. Paid, J Cor. vii. 14. dees moft ex- 
 prefsly fhew the different ftate of fome infants 
 from that of others ; for he puts a cafe in which 
 their children would be unclean : but vow, fays he, 
 they are holy. 
 
 A. I v.ifh we had a good comment on that 
 text. I muft frankly own to you, that I am 
 not very well fatisfied with the exposition which 
 thofe of our opinion give of it ; that St. Paul 
 perfuading there the man that had an unbeliev- 
 ing wife, not to put her away, becaufe fhe, an 
 unbeliever, is fo fanctified by him a believer, 
 that the children are holy, fhould mean no 
 more than this ; that they are not baflards. 
 For I do not fee that they would have been 
 baflards if both the parents had continued in 
 unbelief. Nor do I find the words ever fo 
 ufed, that holy fhould fignify legitimate ; or that 
 unclean, when oppofed to holy, (as it is here) 
 fnould fignify baftard. Nor does that feem to 
 have been the doubt, or queftion put by thefe 
 people to St. Paul; Whether the ufe of the 
 marriage bed did in fuch cafe continue lawful, 
 and the ifTue legitimate : but whether the con- 
 tinuing of cohabitation were advifable, confi- 
 dering the danger of being drawn to idolatry, 
 and the abomination which the heathen huf- 
 band muft have of his wife's worfhipping Chrift* 
 or the chxiftian hufband of his wife's worfhip- 
 ping of idols in the fame houfe : and confider- 
 ing that St. Paul bad before written to them, 
 
 not 
 
40 A Conference between two Men 
 
 (n) not to accompany with fornicators, idolaters, 
 Sec. 
 
 P. If one reads the place attentively from 
 verfe 12 to 1 6, he fhall plainly perceive (what 
 you fay) that the query which they had writ- 
 ten to St. Paul about this matter, was not of 
 lawful or unlawful ■, but of expedient or inexpe- 
 dient. For they had fent to him feveral que- 
 ries about feveral matters, as appears at ver. . 
 1 . Now concerning the things whereof you wrote 
 to me. 
 
 Some of their queries had been about the 
 lawfulness or finfulnefs of fome things. And 
 to them St. Paul anfwers not by way of his ad- 
 vice,, but by the authority of Chrift -, as at ver. 
 10. I command; yet not I, but the Lord. 
 
 But to this queftion, of cohabitation in cafe 
 of different religions, he anfwers in another 
 {train ; To theje /peak J, not the Lord. And 
 his advice is not abfolute neither : for he ad- 
 vifes the continuance of dwelling together on- 
 ly in cafe the unbelieving party be willing. 
 If any brother [that is, any man that has em- 
 braced chriitianity] hath a wife that believeth 
 not, and fhe be p leafed to dwell with him, let 
 him not put her away : and the woman that has 
 a hujband that believeth not, and if he be pleafed 
 to dwell with her, let her not leave him. Now 
 this is what he would never have laid, if the 
 queftion had been of lawful or finful: as whe- 
 ther the unbelieving woman would have been 
 in the ftate of an harlot to a chriftian hufband, 
 (//) 1 Cor, v. 9, 10.. 
 
 or 
 
d&j«/ Infant-Baptism. 41 
 
 or the children fo begotten baftards. For the 
 willingnefs of the unbelieving party to co- 
 habit, would not in fuch a cafe have mended 
 the matter at all. For a willing harlot, that 
 is pleafed to dwell with a man, is as bad, if not 
 a worle harlot, than one that is over-perfuaded 
 again ft her will, and the children as much 
 baftards. 
 
 And befides : How could a man that had 
 had feveral legitimate children by his wife, 
 whilft they were both heathens, fall into a 
 doubt that thofe that mould be born to him 
 after he became a chrillian, would be baftardsj 
 merely becaufe me would not become a chril- 
 tjan too ? 
 
 A. I am perfuaded, as I faid, that St. Paul 
 means fomething more by fanclified, unclean, 
 and holy. But what he means I cannot tell. 
 For the interpretation given by the Pcedobap- 
 tifts of holy, that is, federally holy, or in cove- 
 nant with God, is far-fetcht too. It makes St. 
 Paul prove a thing that was obfeure by a thing 
 that is more obfeure. / would not have yon 
 fart. The unbelieving wife is fanclified by the 
 believing hujband, fo that the children which floe 
 fhall bear to him Jball be in covenant. In what 
 covenant do they mean, in a ftate of falvation? 
 
 P. Some explain it fo : in the covenant of 
 grace. But fome others that will not allow 
 that a child who after proves wicked, (ever 
 was in a ftate of falvation) do, by covenant holi- 
 nefs, mean only a right to church privileges : 
 every one that is a member of the vifible 
 
 church, 
 
4^ A Conference between two Men 
 
 church, has a right to church-privileges, and 
 fo is holy in that refpect; though every fuch 
 member is not in a ftate of falvation. And from 
 the child's having that covenant holinefs, they 
 conclude its right to the feal of the covenant. 
 
 You cannot deny that this fenfe of the word 
 holy, is much more agreeable to the general ufe 
 of that word in fcripture, than the other. Holy, 
 that is, belonging to God, accepted of God, Jet 
 apart to God. And unclean, that is, out of cove- 
 nant with God, is a very common ufe of the 
 word. Ads x. 28. Rom. xi. 16. 
 
 A. Pray, how did Mr. B. expound this text 
 to you ? 
 
 P. He conferTed there had been various in- 
 terpretations of it. But that which feemed to 
 frirn more natural, plain and agreeable to the 
 fcope of St. Paul there, than any of thefe new 
 ones, is that which, he faid, was moft cyrrent 
 among the ancient chriftians. And I alfo do 
 think it fo, fince I have confidered and com- 
 pared it with the text : but I confefs at firft it 
 feemed very new to me, becaufe the fenfe in 
 which we have been ufed, in thefe later times, 
 to take words, does prejudice us againft any 
 other, though many times that other do upon 
 fearch appear to be the ancient fenfe of them. 
 
 A. What was his interpretation, which you 
 fay is the ancient one ? 
 
 P. Firft he obferved to me, that the word 
 which is there translated [is fancJijied] is in the 
 on-ginal [has been Janclified (0). 
 
 (v) lift. Part I. Chap. xi. § 1 1. 
 
 A. I 
 
about Infant-Baptism. 43 
 
 A. I have feen many on both fides recite it 
 fo. But then how came our translators to alter 
 the fcnfe ? 
 
 P. The properties of languages are, it feems, 
 fuch, that that is fometimes necefTary, when 
 the fenfe requires it: and they thought, it 
 feems, that it required it here. But lb it is in 
 the original: An unbelieving bujband has been 
 fantlified by bis wife : and an unbelieving wife 
 has been fantlified by her bujband, &c. And by 
 this the ancients underftand [has been converted, 
 or perfuaded to receive the chriftian faith and 
 baptifm] or, as St. Paul exprefTes it in the 
 verfe next but one, has been Javed by her. So 
 in l Cor. i. i, 2. To thofe that at Corinth are 
 fantlified [or, (as ic is there alfo in the original) 
 have been fantlified} called to be faints, that is, 
 to all that have embraced chriftianity there : 
 or have been baptized : for the word fantlified, 
 is by all old chriftian writers frequently ufed 
 for baptized. 
 
 A. Well. Suppofe it be fo : The unbelieving 
 party has oftentimes been converted by the be- 
 lieving party. This indeed agrees well with 
 St. Paul's fcope : for he is there perfuading 
 them to ftay with their unbelieving partners on 
 account of this hope, and it is the fame encou- 
 ragement that he ufes verfe 16. V/bat knowefl 
 thou, O wife, whether thou fhalt fave wy buf- 
 band? &c. But ftill I do net fee how this 
 gives much light to what follows; Elfe were 
 your children unclean ; but new are they holy. 
 
 P. You mull note that the word here trans- 
 lated 
 
44 A Conference between two Men 
 
 lated [holy] is in St. Paul's epiftles, (when it 
 is applied to perfons) far oftner tranflated 
 faints \ however they happened here to tranflate 
 it holy. And that word, faints, was in the 
 lame life then, as the word chriftians is with 
 us. As in the Creed, the communion of faints, 
 is nothing elfe but the communion of chriftians. 
 And St. Paul's direction of his epiftles, To all 
 the faints at fuch a place ; is as much as to 
 lay, To all the chriftians there. And the word 
 that he ufes here which we read holy, is the 
 very fame as that in the Creed, and in the di- 
 rections aforefaid of St. Paul's epiftles, is trap 6 
 lated faints. 
 
 A. Now I begin to undcrftand your mean- 
 ing. " The unbelieving party is generally 
 " prevailed on by the believing party. Were 
 <f it not fo, the children of fuch matches 
 " would be brought up to heathenifm : but 
 <c now we fee they are generally made chriftians, 
 <c or faints." This is what you underftand St. 
 Paul to fay. 
 
 P. You take it right. He would have them 
 ftay with their partners that did not yet be- 
 lieve : and perfuades them thus : It fre- 
 * c quently has, been obferved, that an unbe- 
 Cf lieving hufband has been fan6lified, or 
 <c brought to the faith, and fo to baptifm,, 
 " by his, wife : and likewife an unbelieving 
 u wife by her hufband. Were it not fo, that 
 " the faith of the one did generally prevail 
 Cf againft the infidelity of the other, the chil- 
 u dren of fuch of you as are fo matched would 
 
 « be 
 
about Infant-Baptism. 45 
 
 cc be generally kept unbaptized, and fo be un- 
 (c clean. Bjt now we fee, by the grace of 
 " God, a contrary effect : for they are gene- 
 " rally baptized, and fo become holy faints, or 
 " fanccified (/>)•" ^ c ls mucn the fame advice 
 that St. Peter gives to women that had unbeliev- 
 ing hufbands, 1 Pet, iii. i. That if any obey not 
 the word, they may be won by the converfation cf the 
 wife, &c. 
 
 A. -Do they think that St. Paul means, Juch 
 children as we now fee generally baptized ? 
 
 P. Yes. The term faints is not given in the 
 New Teftament but to baptized perfons. They 
 called no other by the names of faints or bre- 
 thren. 
 
 A. This fits your purpofe indeed. This was 
 all you wanted ; that there mould be in fcrip- 
 ture mention of any infant baptized. I am apt 
 to doubt that this interpretation has been in- 
 vented to ferve a turn by fome Poedobaptift 
 that was puzzled with that objection of the 
 Antipcedobaptiih, that there is no example of 
 it in fcripture : not that it has come naturally 
 into the mind of any reader, but on that occa- 
 fion. 
 
 P. I can, as it happens, cure your doubt/ 
 For there are upon record, feveral (q) com- 
 mentaries of ancient chriftian writers upon this 
 text, who do expound it much to this purpofe. 
 And I have noted down the words of two of 
 them that lived 1300 years ago, and had never 
 
 (/) Hift, Part I. Chap. xi. § 1 1. Part II. Chap. x. § 3. 
 p. 378. {q) Hiji. Part I. Ch. xix. § 19. 
 
 9 heard 
 
46 A Conference between two Men 
 
 heard of any Antipcedobaptift, who do explain 
 it jufb in the ienfe that I mentioned. I will, if 
 you pleafe, lhew you in their own words. 
 
 A. How did you know firfl that they had never 
 heard of any Amipcedobaptift ? This muft haye 
 been within 300 years of the apoitles time. 
 
 P. They do both of them fay at other places 
 of their books that they never did. 
 
 i. Now this looks very odd. How fhould 
 men that lived at a time when no Antipcedo- 
 baptiil had ever been heard of, come to fay in 
 their books that they never heard of any ? What 
 gave them occafion to fpeak of it then ? 
 
 P. They difpured about original fin, as I 
 told you before. The Pelagians faid there is no 
 fuch thing. St. Auftin faith \ Why then are in- 
 fants baptized, if they have no fin ? They an- 
 fwered (r), it was, cc that they might be fanc- 
 < c tified [or made iamts ] in Chrift." St. Anfiin 
 faid 5 he had never before met with any ehrii- 
 tian, churchman or fe&ary, (that owned the. 
 fcriptures) nor read any chriftian writer, who 
 taught any other doctrine, but that infants arc 
 to be baptized for -pardon of fin. From whence 
 it is my confequence, that much lefs had he heard 
 or read of any that denied that they are to be bap- 
 tized at all. 
 
 Pelagius was reproached by lome people, 
 that by denying original fin in infants, he did 
 deny any necefiity of baptifm to them. He 
 anfwered in a rage ; That (s) the thing which 
 they accufe him of faying, was a thing " that 
 {r) Hi/l. Parti. Ch.xix. § 17. (s) Biji. Part I. Ch.xix. § 3°- 
 
 " .he 
 
about I nf ant-Baptism. t 47 
 
 " he never heard any man, no not any impious 
 cc fectary, fay. For who, fays he, is fb igno- 
 " rant of what is read in the gofpel (meaning 
 <c John iii. 5.) as to hinder infants from being 
 " baptized, and born again in Chri.r, and to 
 cc make tnem mifs of the kingdom of heaven ?■" 
 For though he thought a child dying unbap- 
 tized would have no punifhment, as having no 
 fin ; yet he thought it could not come to hea- 
 ven, as having no intereft in Chrift. 
 
 A. Did not Tertullian live before thefe men ? 
 
 P. Yes. He did. 
 
 A. Then how is this fenfe ? They never heard 
 of any one that ever was againft Infant-Bap- 
 tifm : and we know he gave his opinion againft 
 
 P. You obferve right. It muft be con- 
 cluded that they had never feen (u) his book of 
 baptifm : for he having revolted to herefy, his 
 books were not much read by churchmen : and 
 that obfervation of theirs, that there had been 
 none before their time of that opinion, does 
 not hold, without an exception of that one 
 man. But even he, in the trueft editions (w), 
 fpeaks againft the ufe of it only at fuch times, 
 when there is no urgent neceflicy, by the child's 
 ■being in danger of death. 
 
 A. Well. What is the comment on this text, 
 given by thofe two men ? 
 
 P. You mall have it in their own words. 
 St. Auftin fets down the texts (#) ; An iinbe- 
 
 (/) Hift. Part ^ Ch. bt. § J. (a) Hiji. Part. II. Ch. x. 
 $2 to 5. (au)'Partl.Ch.iv. $8. Part II. Ch. ii. § 5. 
 lx) Hijl. Part I. Ch. xv. § 2. 
 
 Ueving 
 
4S A Conference be l ween two Men 
 
 ffeving hufband has been fanclified [fo he reads 
 it; and lb it is in the original] by his believing 
 wife : and an unbelieving wife by her believing 
 hu/baud: and on that gives this comment; 
 cc I fuppofe it had then happened, that feveral 
 < c wives had been brought to the faith by their 
 <c believing huibands, and huibands by their 
 cc believing wives. And though he does not 
 " mention their names, yet he makes life of 
 cc their example to confirm his advice. " Then 
 he lets down the reft of the text, eife were your 
 children unclean; but now they are holy, [or 
 faints] and gives this comment; <c For there 
 ci were then chriftian infants that were fancli- 
 " tied, [or made holy, or faints] fome by the 
 iC authority of one of their parents ; fome by 
 " the content of both: rhich would not be, 
 c< if as foon as one party believed, the marriage 
 " were diffolved ; and the infidelity of the 
 " parties were not borne with, till there were 
 " an opportunity of believing." By an in- 
 fant's being fanclified by the authority of its 
 parents, can be meant nothing but its being 
 baptized: and the word fanclified, is a common 
 word with him for baptized. 
 
 Pelagius wrote a comment on both the 
 epiftlcs to the Corinthians. And on that text 
 makes this comment (y) ; <c There were by 
 cc this time examples, both of men whom their 
 cf wives, and of women whom their huibands, 
 cc had gained over to Chrilt; and of infants, 
 <f concerning whom the chrilHan defire, even 
 
 (j) Hjft. Part I. Ch. xix. § 19. 
 
 "of 
 
about Infant-Baptism. 45 
 
 " of one of their parents,, had prevailed that 
 " they mould be made chriftians." 
 
 A. This is indeed as you explain it. But did 
 not Mr. B. own to you that fome of the ancients 
 expound the text otherwiie ? 
 
 P. He did own that there are fome (z) that 
 make no more doubt of it than the Antipcedo- 
 baptiits do. But that the moft, and thofe the 
 mod ancient, do underftand it of baptifmal ho- 
 linefs. 
 
 A. Are there any more texts of fcripture, or 
 arguments that he produced to you ? 
 
 P. Yes, feveral. But the time will not allow 
 to mention any more than the heads of things 
 to you. By referring me to many texts where 
 circumcifion is mentioned, and many where 
 baptifm is mentioned, he made it plain to me, 
 that baptifm ferves to the fame ufe and pur- 
 pofe now, that circumcifion did to the Jewifh. 
 church : to confirm the truth of the promifes 
 on God's part, and inflate the partaker in the 
 privileges of the church of God, and to denote 
 the obligation of the party (if he lives) to faith 
 and obedience. 
 
 That baptifm is a feal of the covenant, 
 which is for iubftance the fame covenant that 
 was eftablifhed then : and therefore that God's 
 command to give the feal in infancy then, does 
 continue a command to us, and is a fufficient 
 declaration of his will to us now, unlefs he had 
 fomewhere declared an alteration of his will ia 
 that regard. 
 
 (z) Hi/i. Part I. Chap. xix. § 19. 
 
 C That, 
 
50 A Conference between two Men 
 
 That the fcal fhould be given indifferently 
 to all nations, and to both /exes, did need a par- 
 ticular declaration (becaufe that was otherwife 
 in the cafe of circumcifion), and that is ac- 
 cordingly particularly declared by St. Paul, 
 Gal. iii. 28. where ipeaking of baptifm, he 
 fays, there is in refpedfc of it neither Jew nor 
 Greek, bond nor free, male nor female -, that is, 
 there is no difference between them : but that 
 there mould be neither young nor old, needed 
 no declaration, becaufe that was a ruled cafe 
 before in the ufe (both of Jewiffi baptifm, of 
 which we fpoke before, and) of circumcifion 
 itfelf. It was a known thins; all along: before 
 in the covenant, as it was made with Abraham 
 and renewed to Mojes. There was need of an 
 exprefs prohibition, if infants, that had ever 
 been members of the vifible church and people 
 of God, had been now to be excluded. Efpe- 
 cially when St. Peter, perfuading the Jews to 
 chriftianity and baptifm, tells them, Afits iii. 
 25. Ye are the children of the covenant •which 
 God made with our fathers, &c. Now that 
 covenant had ever included infants : and there- 
 fore when he fays again, Acls ii. 39. Repent 
 and be baptized, &c. for the promife is to you 
 and your children, &c. it follows, that they 
 were flill to have a covenant including infants : 
 or elfe it would have been a covenant altered 
 much to the worfe in that refpect ; if the Jews, 
 when they became Chriftians, were to lofe the 
 advantage of having their children admitted as 
 
 church- 
 
^///Infant-Baptism. 51 
 
 church-members by circumcifion, and have no- 
 thing fubftituted for them inftead thereof. 
 
 A. We grant that baptifm does refemble cir- 
 cumcifion in many uies of it, as a feal, an en- 
 trance into the church, &~c. But fo did many 
 other things, the Ark of Noah, the Sea, the 
 Clouci, tsc. And therefore your conference, 
 that it is to be applied to the fame perfons as 
 circumcifion was, is not very plain, unlefs you 
 could mew from fcripture that it is appointed 
 by Chrift to be to us in the ftead or place of cir- 
 cumcifion. 
 
 P. The fcripture does fay that, in effect, 
 when in Col. ii. 11, 11. it calls baptifm the 
 circumcifion of Chrift : or (as it would more in- 
 telligibly and more agreeably to the fenfe of Su 
 Pauly be rendered, and is in feveral tranilations 
 rendered) cc the chriftian circumcifion," (a) that 
 is, the facrament which is appointed by Chrift to 
 us inftead of circumcifion. 
 
 A. Turn to that text and expound it. 
 
 P. The Coloffians were going to make two 
 additions to the chriftian religion. One was 
 the worfhip of angels, taught by the philoso- 
 phers; the other, circumcifion, taught by the 
 Jews: St. Paul, at ver. 8, 9, 10. fhews that 
 the firft was needlefs ; for that having Chrift they 
 were complete in him, who is the head of all 
 angels. And at ver. 1 r, 12, 13. that the other 
 was needlefs too : for in Chrift , fays he, you. are 
 circumcifed, &c. by the circumcifion of Chrift y 
 buried with him in baptifm. Sec. He cannot 
 («) Hifi. Part I. Chap. ii. § 2. 
 
 C 2 mean 
 
$i A Conference between two Men 
 
 mean (b) that they were circumcifed by that 
 action by which Chrift in his infancy was circum- 
 cifed. Hemuft mean, by that which Chrift has 
 appointed for, or inftead of circumcifion to a 
 chriftian. 
 
 And here if St. Paul had meant this as appli- 
 cable to the grown men only amongft them, and 
 not to the children; might they not reafonably 
 have objected; " It is true, we have baptifrn 
 Ci inftead of circumcifion: But what have our 
 <c children ? nothing at all." 
 
 You will find (e) all the ancient chriftians call 
 baptifrn, cc the fpiritual circumcifion, the circum- 
 " cifion done without hands, xht chriftian circum- 
 cc cifion, our circumcifion, &c? ? 
 
 Do not you remember how angry fome Jews 
 that had lately received the chriftian faith were 
 with St. Pauly Acts xxi. 21. for that they had 
 heard that he taught all the Jews that were 
 among the Gentiles, that they ought not to cir- 
 cumciie their children ? How much more, think 
 you, would they have objected to him, if he 
 had taught them that they ought not to baptize 
 them neither ? And fince we do not find that 
 they objected that to him, we have realbn to 
 conclude that he never taught fo. 
 
 A. But neither do we rind, on the other fide, 
 that St. Paul made that apology to them, that 
 they had baptifrn inftead of it. 
 
 P. You do not read it there. But you do in 
 the aforefaid place of his letter to the Coloffians 
 (who were troubled with that fort of judaizing 
 [b) Jbid. ~{c) Hift. Parti. § 2. Ch.vi. § io.Ch.xiv. § 1. 
 
 Chriftians) 
 
 3 
 
about Infant-Baptism. S3 
 
 Chrirtians) that they had the Chriftian circum- 
 cifion, viz. baptiim. 
 
 Does not he in his epiftle to the Romans, 
 ch. ii. ver. 17. tell the Gentiles that had em- 
 braced the faith, that they were now grafted 
 into the olive tree from which the unbelieving 
 Jews were cut off, and did partake of the root 
 a)id fatnefs of the olive tree - 3 that is, of all the 
 privileges which the Jewilh church had ? And 
 does he not fay, Gal. iii. 14. that the bleffing of 
 Abraham might come on the Gentiles? And was 
 not that a great part of it, to have their chil- 
 dren admitted into the covenant, and into the 
 privileges of the church and people of God ? 
 And this privilege of bringing in their infants, 
 had been ever granted to fuch Gentiles as did em- 
 brace the Jewifh religion, as was faid before. 
 
 A. But as foon as John the Baptift came 
 baptizing, this privilege was declared to be 
 abrogated. For he fays to the Pharifees and 
 Sadducees that came to be baptized ; Think not 
 to Jay within your/elves, We have Abraham to 
 our father. They mud fhew perfonal fruits of 
 repentance, if they would be baptized, Matt, iii, 
 7> 8, 9. 
 
 P. Was this cafe of theirs any thing like that 
 of infants ? Theje were a generation of vipers, 
 that had by their actual fin and hypocrifies for- 
 feited all the covenant right which they originally 
 had: and had great need of actual repentance. 
 This does not prove than any infant would have 
 been fo fent back. 
 
 A. None could be fent back where none 
 C 3 came, 
 
54 A Conference between two Men 
 
 came, or were brought : and we do not read 
 that any infants at al! were brought to him. 
 
 P. It is true : there is no exprefs mention 
 of any : nor could it well be expected in an 
 account that is fo fliort in all. But if you will 
 read the books I mentioned, of the Jewifh bap- 
 tifm, you will find that they prove it to have 
 been fo ordinary a thing, and praclifed of 
 courfe, for people that came to baptifm to 
 bring their children with them, that they take 
 it for granted that thofe that came to John, did 
 fo : and that the reafon it is not mentioned, is, 
 becaufe it was a practice fo ordinarily known 
 at that time, that there was no need to mention 
 it ; as for the fame reafon you may read in the 
 Old Teftament the hiftory of five hundred years 
 together without any mention of any one infant 
 circumcifed. 
 
 St.Ambrofe, who lived fo near thofe times, tlfat 
 he might enquire of the Jews their cuftoms, and 
 know much better than we, fpeaks of (d) the 
 infants baptized by John the baptift : and fo 
 does St. Auftin after him. Now fince it was fo 
 ordinary to bring infants ; if St. John had re- 
 jected them that would have been as proper to 
 have been recorded as the hiftory of his rejecting 
 the Pharifees. 
 
 A. I will, God willing, read thofe books of 
 baptifm ufed by the Jews. For matters of 
 fact are more material to direct one in the right 
 understanding of a practice, than thefe argu- 
 ments from the reafon of the thing : which may 
 (d) Hi/i. Part I. Chap. xiii. § i. 
 
 I fee 
 

 about Infant-Baptism. $$ 
 
 I fee be banded to and fro eternally. Had you 
 any other arguments from Mr. B. ? 
 
 P. He bade me confider how many abfur- 
 dities do follow by coniequences from the Anti- 
 pcedobaptift's opinion : as, if an infant cannot 
 be a church member, or one of the church ; 
 then Chrift in his infancy was out of his own 
 church, neither head nor part of it. He bade 
 me imagine St. Peter, when he exhorted his 
 nation to turn chriftians, fpeaking thus to 
 them; " You and your children have been 
 *' hitherto in covenant; but now if you will 
 " believe in Chrift, you yourfelves mail have 
 i( the privileges of the covenant in a higher 
 " degree ; but your children fhall be in no better 
 p condition than the Pagan world 3 out of any 
 " church-covenant;" and fo that their com- 
 ing into a better condition put their children 
 into a worfe. That Chrift came to difpoffefs 
 infants of their covenant right. That if Chrift 
 were now on earth, and we brought an infant 
 to him ; he would receive and embrace him : 
 and he will now receive fuch into his kingdom 
 of heaven. But if we bring him to be ad- 
 mitted into his church, or myftical body, he 
 will rejedt him for his incapacity. That he 
 that has now his angel in heaven beholding (e) 
 the face of God, is not worthy to have his 
 guaruian or fponfor in the church on earth. 
 That in fo many families (■/) mentioned in 
 fcripture to have been baptized (fuch an one 
 and all his) there were no children. That all 
 
 (e) Matt. xviii. 10. (/) AStXvji. 15, 35. 1 Cor. i. 16. 
 
 C 4 the 
 
56 A Conference between two Men 
 
 the christian world fhould be in an error, Pro- 
 teftants, Papifls, Greek church, all the (g) na- 
 tional churches in the world ; and they only in 
 die right. May we not fay with St. Pau/, 
 1 Cor. xiv, 36. What? came the word of God 
 out from you P or came it unto you wily ? Or as he 
 fays, chap. xi. 16. If any man Jeem to be con- 
 tentions , we have nofuch cufiom ) neither the' churches 
 if God. 
 
 A. Theft confequertfial proofs of a thing 
 are in doctrines of morality, &c. of good ufe. 
 But you know what the Antipcedobaptifts fay ; 
 that in a facrament of pofitive inititntion we 
 are to expect dire.61 orders, and are to keep clofe 
 to the letter/ 
 
 P. They are in this refpect: the mod: unfair 
 arguers in the world. When we produce the 
 pofitive inftitution, " Difciple all the nations, 
 * f baptizing them/* they cannot deny but in 
 lt the literal and grammatical fenfe, infants are 
 part of the nations, as well as kings, &c. (who 
 are no more particularly named than infants 
 are ;) and when we bring Chrift's pofitive de- 
 termination> No per/on that is not born of water 
 can enter > &c. they own that infants are per- 
 fons ; but then they come with their proofs 
 by confequence from other places, that we mull 
 in all reaibn except infants. And yet when 
 we ufe the fame method in anfwering any place 
 that they can bring, then confequences are no- 
 thing. Can they think that God meant that 
 
 lg] Hjfi. Part II. Ch. viif. 
 
about Infant-Baptism. 57 
 
 in reading his word, we mould fuperfede all ufe 
 of our own understandings ? 
 
 For baptifm itfelf indeed to be a chriftian fa- 
 crament, there was need of an exprefs precept: 
 but for the fubjecl: of it, we may argue by parity 
 of reafon, that thofe who formerly were admitted 
 to it, may be now. 
 
 ; The refurreclion is a fundamental : yet Chrift 
 proved it (h) by a confequence. The alteration 
 of the day of fabbath is a matter of pofitive wor- 
 fnip : yet we ufe confequences in proving it; 
 and thofe more liable to exception (if we would 
 cavil) than the baptifm of infants. 
 
 But to come nearer to this very matter, the 
 fit fubjects of baptifm : St. Peter thought that 
 Gentiles, unlefs they were circumcifed, were 
 not fit fubjects of baptifm. Nuw the way that 
 he was convinced by, in Atls x. was not by 
 any pofuive order, or exprefs words. cc Bap- 
 " tize this Cornelius " or, cc Baptize Gentile 
 " men, though uncircumcifed. ,> But when 
 he was told that they were no longer unclean y 
 ver. 28. and faw the Holy Spirit come on them, 
 he concluded by confequence, ver. 47. Can any 
 one forbid water, that thefe ftoould not be bap- 
 tized, who have received the Holy Spirit, &c. 
 He went by this rule ; one that is capable of 
 the ends of baptifm, mould be baptized. So 
 we fay; the children of chriftians are not un- 
 clean, but capable of feveral of the ends of 
 baptifm ; and conclude (though not from thefe 
 only) that they are not to be denied water. 
 
 {h) Matt. xxii. 31, 32. 
 
 C 5 Mr. 
 
5$ A Conference between two- Men 
 
 Mr. Toms hirnfelf fays, (/) « If it fhould be 
 <c made known to us that infants are fanclified, 
 cc I mould not doubt but that they are to be 
 * c baptized : remembering the faying of St. 
 (< Peter." Meaning this faying. 
 
 A. It cannot be denied but St. Peter argued 
 here by confequences. But I believe that will 
 happen to me, which has often happened to 
 me : when I have at any time heard or read 
 liich reafonings as thefe of yours, I have been 
 for the prefent moved, and inclined to return 
 to my old opinion of Infant-Baptifm. But 
 when I come again to reading of the fcripture 
 irfelf, and find there the tenor of baptifm gene- 
 rally to run thus ; Repent and be baptized — 
 He that believetb, and is baptized — Baptized y 
 *cv.fejfwg their fins — If thou believeft with all thy 
 hearty thou mayeft be baptized — then, methinks,. 
 J fee plainly that infants have nothing to do 
 with it. And then the anfwer which the Pce- 
 ciobaptifts do give to this, is fo groundlefs and 
 precarious, that it turns my ftomach. They 
 diftinguifh and fay -, " Baptifm is of two forts, 
 ° adult-baptifm and infant-baptifm ; thefe 
 * f places fpeak of adult and not of infant- 
 " baptifm." But when we fay, <c Where 
 <c then are the places that fpeak of the other ?" 
 they can produce none. If I fhould maintain 
 that infants may receive the communion, and 
 you fliould confute me with that fcripture. Let 
 a man examine bimfelf> and Jo eat y &c. and 
 I fhould diftinguifh, " Communicants are of 
 (/) Exeixitatio?i % Page 2.4, 
 
 " two 
 

 about Infant-Baptism. 59 
 
 cc two forts, adult communicants, and infant 
 cc communicants/' would you not fay that I 
 begged the queftion ? adult baptifm : why that 
 is all the baptifm that the fcripture anywhere fets 
 forth ! 
 
 P. If you fay thus (and I know that many 
 Antipcedobaptifls do with a broad affurance 
 fay fo ; but if you fay thus) then you mufl fay 
 that all the places of fcripture which I have 
 now produced, and others which others do 
 produce, do iignify nothing at all to the mat- 
 ter. And to fay that, unlefs you could difprove 
 them, is either begging the quedion, or denying 
 the conclufion, when you cannot overthrow the 
 premifes. 
 
 A. I did not defign to undervalue your rea- 
 fonings. But you cannot deny that the hiftory 
 of the baptifm s in fcripture runs with thofe claufes 
 which I mentioned. 
 
 P. It is true, for the moft part. But you do 
 not feem to confider the ftate of thofe times, 
 and of the people then. They were all of them 
 people and nations that had had no gofpel or 
 chriftian baptifm before. In fuch a Mate of 
 things, the firft and main work was to per- 
 fuade the adult perfons to believe the gofpel : 
 and that order of words was in that cafe necef- 
 fary, " Preach it to them : he that believes it, 
 <c and is baptized, mall be faved." For thofe 
 people muft be baptized after they were taught ; 
 having had no fathers that believed the gofpel, 
 to baptize them into it before. In the cafe I 
 put before, if circumcifion inftead of baptifm 
 C6 bad 
 
6° A Conference between two Men 
 
 iiad been appointed, yet in fending apoftles to 
 thefe people, our Saviour could hardly have 
 exprefTed it after any other manner than thus : 
 " Go, profelyte the nations, circumcifing them : 
 €C he of them that believes the gofpel, and is 
 Cf circumcifed, fhall be faved." And the hif- 
 tory of their fuccefs would have run much as 
 it does now; <c Such a heathen man, or fuch 
 <c a number of them, in fuch a city, upon fuch 
 ff preachings and arguments, repented, confejfed 
 (< their fins, believed with all their heart, and 
 * c were circumcifed." And yet ail this is no ar- 
 gument that they mould not, or did not circum- 
 cife their children. 
 
 A. I confefs that in fuch a (late of things, 
 the converting and baptizing the grown per- 
 fons was the principal work, and that there 
 was more occafion for mentioning that, both 
 in the commiffion and in the hiftory, than the 
 baptizing of the infants. But methinks, there 
 would have been fome mention of the infants 
 (one at leafiY) as baptized, if they had been 
 •generally baptized : efpecially when at fome 
 places it might have come in fo naturally, that 
 the context does feem to require it, if it had 
 "been true. As in Acts viii. 12. They were 
 haptized, both men and women. Here one word 
 added [and children] would have ended all this 
 difpute. Can we think that God would have 
 fuffered fuch an omiffion of one word in the 
 recital, which would have been of fuch ufe for 
 the quiet of future ages ? this would not have 
 jfwelled the book. For that, I know, is your 
 
 pretence, 
 
ahout Infant-Baptism. 6t 
 
 pretence, that in a hiftory, which muft be 
 jfhort, the particular things that were of courfe, 
 could not be all fet down. 
 
 P. We are not to give rules how the fcrip- 
 ture fhould have been exprefTed. In many 
 other controverfies, as well as this, a few words 
 added to the text, might (as we fhouLi think) 
 have ended the difpute. But we fee the con- 
 trary : for bapttfm itfeif is plainly exprefTed,. 
 and ib is the other facrament ; and yet you fee 
 a world of people in England deny them both. 
 God might, for aught we know, leave fome 
 things more difficult to be traced, that we 
 mighc be under a neceffity of ftudying his 
 word, and the nature of his covenant to us 
 therein declared, more frequently and atten- 
 tively. There mud be herefies, St. Paul lays, 
 that they which are approved may be made 
 manifeft. We are thankfully to take his word 
 as it is -, and to follow that fenlc of it, which, 
 upon a diligent fearch and weighing of the 
 whole, Teems to us his true meaning; whether 
 iQt down expreTsly, or gathered by good con- 
 Tequence. 
 
 A. You Tpeak pioufly : we muft do {o t But 
 that is a reafon againft our taking Infant-Bap- 
 tifm to be his true meaning, that there are no 
 plain examples of it in his word, That which 
 you urge of houfholds baptized, is not a certain 
 one. And the other, of fome children of the 
 chriftians at Corinth mentioned by St. Paul to 
 have been baptized (as you interpret it) is an 
 obfeure one. 
 
 P. It 
 
6 2 A Conference between two Men 
 
 P. It is obfcure to us now, only for this 
 reafon : it is not common with us now to ufe 
 the word ■" Janet \fied\ for [baptized'] but it was 
 in thofe times a very ordinary ufe of it. I 
 am (k) told, that it is not fo little as an hun- 
 dred times, that St. Aujiin, for one, when he 
 is to fpeak of perfons baptized, expreifes it 
 [fanftified] as you faw he did in the paffage I 
 recited to you. And Mr. IValker has taken 
 the pains (/) to produce quotations out of the 
 New Tedament, and almoft all the antient 
 chriftian writers, to (hew that it was a com- 
 mon phrafe with them to fay fanflified. inftead 
 of baptifed, and faints inftead of baptized 
 ihriftians. If you have a confeientious defire 
 to underftand the. true meaning of a "fcripture 
 parTage, you muft be at the pains to fatisfy 
 yourfelf by reading fuch quotations : elfe, if a 
 word in the fcripture times fignified one thing, 
 and in our common ufe another thing; mil- 
 takes will be unavoidable. I profefs to you 
 fincerely, that I am now fully perfuaded that 
 that is the true fenfe of the place; though at 
 rlrft it feemed as new to me, as it does now to 
 you. It mufl: have been fome vifible holinefs 
 of the children, from which St. Paul draws an 
 argument to fatisfy the parents of the expedi- 
 ency of their cohabitation ; fome known and 
 cuftomary privilege which fuch children had 
 in the opinion and practice of that church ; 
 and I know of no fuch that they could have> 
 
 {k) Hiji. Part I. Ch. xi. § 9. Ch. xv, § 2. (/) Modeji 
 
 Fteafor Infant -Baptijm) Chap, xxi*. 
 
 but 
 
about Infant-Baptism. 63 
 
 but their baptifm. Pray let us put this cafe ; 
 fuppofe you were not an Englifhman, but a 
 foreigner, and beginning to learn the EngliGi 
 language, and did meet in fome Englifh book 
 with this paffage ; " Such a man's children 
 <c are chriftened." The word chriftened being 
 not u fed in fcripture, and having no parallel 
 to it in the Latin language, nor in fcveral 
 others, you might be to feek for the meaning 
 of it. What muft you do in that cafe ? 
 
 A. Why ! I muft afk fome body that was 
 more converfant in the Englifh language and 
 cuftoms, what that word fignified, and what 
 was the ufe of it. among the Englifh -, and they 
 would tell me, that chrtftened fignifies, made a 
 chriftian -, and that the ufe of it among the 
 Englifh, is, to ftand as another word for bap- 
 tized. So that it is, Such a man's children are 
 baptized. 
 
 P. Juft lb, if you or I meet in St. Paul's, 
 epiitles with this paffage : Now are your chil* 
 dren faints -, and know not what to make 
 of it : we muft afk fome minifter, or other 
 perfon, that is more converfant in the ancient 
 language and cuftoms : and he would mew us 
 by forty inftances in St. Paul himfelf, and a 
 thoufand, if need bei in other writers about 
 that time, that the /life of that word, faints, 
 among the ancients, is, to be as another word 
 for chriftians. They faid ; children made Joints y 
 or mac^e chriftians : and we in analogy to it* 
 fay children chriftened, or made chriftians; and 
 9 the 
 
64 -d Conference 'between two Men 
 
 the meaning both of the one, and of the other, 
 is baptized. 
 
 A. Then I alfo, it feems, mud read thofe 
 books. But pray tell me, to how many years 
 do you reckon the hiftory of the Afts cf the 
 Apoftles does reach ? 
 
 P. From Chrift's afcenfion to St. Paul's firlt 
 imprifonment at Rome. It is much about thirty 
 years. 
 
 A. The chriftians mud have had many thou- 
 sand children born to them in that fpace of 
 time. 
 
 P. No doubt of it. And you think, I fup- 
 pofe, becaule none of them are regiitered in the 
 Acts to have been baptized in infancy, that 
 they were not baptized in infancy. 
 
 A. That feems to me an argument. 
 
 P. Well. Hold fad to that argument. And 
 we will put the cafe for once, that the inftanccs 
 which I brought from the Afls, of houfholds 
 baptized, and the other, of the Corinthians 
 children, do prove nothing. And then I afk 
 you this queftion ; Do you think that thofe' 
 thoufands of children were ever baptized at 
 any time of their life at all ? 
 
 A. I fuppofe that as they grew to years of 
 difcretion they were baptized. 
 
 P. And yet there is no fuch thing regiftered. 
 
 A. Let me fee. Were none of thofe men, 
 whofe baptifm is recited in the Afis> the ions 
 of chriftians ? 
 
 P. Not one ; if thofe houfholds that we read 
 to have been baptized, had no children in 
 
 them. 
 
about Infant-Baptism. 6$ 
 
 them. Asd if you conclude that none of thofe 
 thoufands were baptized in infancy, becaufe it 
 is not mentioned •, and I conclude that they 
 were not baptized at age, becaufe that is not 
 mentioned neither ; the Quakers and Socinians 
 (who hold that when the parents or mailers of 
 families are baptized, there is no need that 
 their children or pofterity ever after fhopld be 
 baptized, but that all ufe of baptifm may ceafe 
 in a chriftian nation) will take our conclufion, 
 that they were not baptized at all. 
 
 A. Rather than they fhould do that, I would 
 grant that there were children in the houfnolds 
 that were baptized : and that the Corinthian 
 infants were baptized. 
 
 P. I hope you will be ferious in a thing that 
 affects your confeience fo much as you fay this 
 does. And I hope alfo that you will not efpoufe 
 a principle which muft eflablifh the error of 
 thofe grofsly deluded people. 
 
 A. It feems to many, that the church of 
 England itfelf has given up the caufe to the 
 Antipcedobaptifts ; when in the catechifrn they 
 (fpeaking of baptifm in general) do own, that 
 there is required of perfons to be baptized, 
 faith and repentance ; and that after this is 
 eftablifhed in the general, what they fay after- 
 wards of infants baptized on a promife of thefe, 
 comes too late. 
 
 P. There is no. doubt, but nat all baptifm 
 whatsoever is on a covenant ; as, of the king- 
 dom of heaven to be given on God's part, or 
 faith and repentance on the baptized perfon's 
 
 part i 
 
66 A Conference between two Men 
 
 part : only with this difference as to infants 
 and adults, namely, that thefe conditions are 
 required to be performed at prefent of the 
 adult ; of infants, when they are, on account of 
 age, capable of them. And this is all the church 
 means, namely, that hoth adult perfons and 
 infants are baptized on the fame covenant, 
 which, ought to be declared at the baptifm. 
 
 ^ A. Why then did they not exprefs it more 
 diftincTtly in the anfwer there given, and fay 
 " of adult perfons is required faith, &c. at pre- 
 " fent j of infants, if they live ? 
 
 P. Before the rife of any enemies to a doc- 
 trine, men are apt to be unguarded, and not fo 
 diftinct in their expreiTions about it. Now at 
 the time of compofing this catechifm, there 
 was never an Englifhman of their opinion, as 
 the author of the afore faid Hi/lory of Infant- 
 Baptifm nas (hewn (jn). 
 
 A. Let us come to the fecond thing, which 
 Mr. B. told you was fo ufeful to give light in 
 this matter : namely, the practice of the pri- 
 mitive chriftians, who lived fo nigh the times 
 of the apoftles, that they muft needs know 
 whether infants were baptized in the apoftles 
 time, or not. If I could any ways come by a 
 true account of the practice of thole ancient 
 times, I fhould be much fwayed by it : lince 
 thefe men could by a little enquiry know with 
 eafe and certainty, the matter of fadb about 
 which we are in the dark ; as we Englifnmen 
 cannot but know what was done in England in 
 (m) Part Jl. Ch. viii. i 6, 
 
 queen 
 
cjjout Infant-Baptism. 67 
 
 queen Elizabeth's time, in a practice fo pub- 
 lic and notorious. And fince our queftion now 
 is about a matter of fact (what the apoftles did 
 in this cafe of in flints) let ibme people fay what 
 they will in flighting of human authority, it 
 never can, nor never mail, link into my head, 
 but that they whofe fathers or grandfathers 
 Jived in the apoftles time, mufl know what the 
 apoftles did in this matter. And where the 
 fcripture is Ihort, or doubtfully exprefTed, thefe 
 mens books are, it feems, larger : fo that one 
 would think that learned men might be agreed 
 concerning the practice of the times I now 
 fpeak of. But I find fo much contrariety in 
 the accounts given, that there mud be on one 
 fide or on the other, great difingenuicy ufed by 
 them. I wifii I were able to read the books 
 my felf: I would certainly give a true account, 
 of which fide foever I were. You, I perceive, 
 are confident that the ancient practice was 
 wholly on your lide : and fome books that I 
 have read, do give the account fo. But then 
 others bring in thofe ancient fathers fpeaking 
 all on the other fide. What verdict can one 
 give upon fuch contrary evidence ? 
 
 P. I am afraid you have read Danvers. That 
 book did me once a great deal of hurt. 
 
 A. And I thought it did me a great deal of 
 good. For it leads one through all the firft 
 centuries with quotations, mewing, that aduk 
 bap til m only was then in ufc. 
 
 P, You muft of nccefilty read Mr. Baxter's 
 Confutation of the ft range Forgeries of Mr. H. 
 
 Danvers* 
 
63 A Conference between two Men 
 
 Danvers. Or, Mr. Wills 's two books on that: 
 fubjecT: ; with his Appeal to the Antipcedobap- 
 tifts themfelves, that they ought to renounce 
 Arch a man. Or, Mr. Whifton : or, The Hiftory 
 of Infant Baptijm («). You will find, that 
 book (which has been fo magnified and handed 
 about among thofe people, and has mifled 
 feveral of them) to be a great fhame and dis- 
 credit to their oaufe. And in this refpecl, I 
 may fay, that afterwards it did me good too : 
 for it gave me an averfion to that caufe which 
 was thought to need fuch forging and pervert- 
 ing of teitimonies, as even the Papifts do fel- 
 dom ufe. 
 
 A. I fhall judge of that, when I read the 
 book, you fpeak of. But J mull own to you 
 my iufpicion, whether that quotation you 
 brought juft now, as out of Juftin Martyr, be 
 genuine, where he fpeaks of fome chriftians of 
 his acquaintance that were then feventy years 
 old, and had been baptized in their childhood. 
 
 P. The word ufed by Juftin, is not the word 
 itfelf [baptized] but [difcipled, or made difci- 
 ples] as I rehearfed it. It is, as I told you, the 
 fame word that is ufed by St. Matt, xxviii. i 9. 
 Difciple the nations, baptizing, Sec. 
 
 A. That fcems to me much at one. For 
 our reafon why infants cannot be baptized, is, 
 becaufe they cannot be difcipled. Nor do I 
 fee what Juftin could mean by the infants being 
 difcipled to Chrift, but their being baptized, 
 But the reafon of my questioning whether it 
 (») Past II. Ch, i. and all over the book. 
 
 be 
 
about Infant-Baptism. 6g 
 
 be genuine, is, becanfc I have ufed to mind 
 how early any' of the quotations are, that are 
 brought for Infant -Baptifm, and I do not re- 
 member that they brought any fo early. For 
 Juftin wrote that Apology at the year after 
 ChriiFs birth 140, as I remember ; that is, 
 within 40 years of the death of fome of the laft 
 apoftles : and 70 years reckoned back from 
 that time, do reach in the midft of the apof- 
 tles time, and come within 36 years of our 
 Saviour's death. 
 
 P. The quotation is genuine (as Mr. B. af- 
 fured me) and the book unqueftioned. You may 
 not have met with it before. We are beholden 
 to Mr. Dorrington {0) for obferving a paiTage 
 which fo many before him had over-looked. 
 
 A. Some other paffages of antiquity that you 
 have mentioned, I will remember and examine. 
 Efpeciaily that of thofe men that fay, they never 
 heard of any chriftians that did not baptize in- 
 fants. Did Mr. B. tell you of any more ? 
 
 P. Yes. He gave me an account out of the 
 four firft centuries. And in the firiT (p) of 
 them (which is the age of Chrift and his apof- 
 tks) there are, befides the books of fcripture, 
 but two or three fhort pieces left. They are on 
 other fubjects, and have no difcourfe directly 
 about infants. But they fpeak of original fn 
 with which we are born ; and one of them (who 
 wrote before St. John) mentions the necefllr.y of 
 baptifm to all peribns, in order to entrance into 
 God's kingdom, as a known chriftian doctrine 
 
 (0) Vindication of the Chunk, (p) Hiji. Part I. Ch. i. 
 
 at 
 
76 A Conference between two Men 
 
 at that time. For he fays, none can come there 
 'without the feal ; and that thatjeal is water. 
 
 In the iecond (q), there are alfo but few- 
 books left. Yet of thofe few, what Jujiin fays, 
 you have heard : and he difcourfes moreover of 
 baptifm being to us inftead of circumcifion : 
 and of original fin, &£. And L'ccneus, *who lived 
 30 years after Juftin> reckoning up the feveral 
 forts of perfons that are by Chriji born again 
 unto 'Gody mentions infants exprefsly among 
 them. And the word [born again] does with 
 him and all old writers (and Juftin for one) 
 fignify baptifm as peculiarly as the word 
 [chriitening] does with us. 
 
 A. I do not fee how infants can be faid to 
 he born again in any other fenfe. 
 
 P. You obferve right. In the third cen- 
 tury (r) Tertullian (year after the apofties 102) 
 who was much given to fingular opinions, and 
 oppofed the received practices in many things, 
 difputes againft the cuftom of baptizing in- 
 fants, virgins, young widows, &c. (at leaft ex- 
 cept in clanger of death) I counted this tefti- 
 mony to be as good an evidence for Infant- 
 Baptifm as any : for he fo gives his reafons and 
 opinion againft the cuftom, as that one plainly 
 perceives by his words that it was then actually 
 the cuftom to baptize them. 
 
 Origen 9 ten years after, does in feveral places 
 fpeak of Infant- Baptifm, as a known and un- 
 doubted practice : and (in one of them) as hav- 
 ing been ordered by the apofties. 
 (2) Hift. Part I. ch. ii.and iii. (r) Hj/l, Part. I. ch. iv, v, vi. 
 
 A. U 
 
about Ixfant-Baptism. 71 
 
 A. If that were a known thing at that time, 
 that the apoftles ordered fo, Tertullicn mud 
 have been a madman to oppofe it. 
 
 P. It is probable he did not know it. He 
 lived in a country in Africa, where no apoftie 
 ever came, nor nigh it. But Origen lived near 
 Judea, and had been born of chriftian. parents, 
 and fo might know it better. And St. Ambrofe 
 and St. Auftin do affirm the lame thing, that 
 the apoftles pradtifed and ordered it. About 
 forty years after Origen, one Fidus, a country 
 bifhop, fent a fcruple of his to St. Cyprian, and 
 fixty-fix bifhops that were occafionally affem- 
 bled ; " Whether the baotifm of an infant 
 " mud not always be on the eighth day after 
 " his birth, becaufe circumcifion was fo ?" 
 They fend him a letter, in anfwer, fC That his 
 ". fcruple is vain ; that the child may (and 
 " muft, if there be danger of death) be bap- 
 " tized fooner : and fpeak of the refufal of it 
 " as dangerous to the foul's health of the 
 cc child. '* This was about 150 years after the 
 apoftles ; and fome of thefe fixty-fix bifhops 
 muft be fuppofed to be 70 or 80 years old 
 themfelves : which reaches xo half the fpace : 
 and it appears by their words, that not one of 
 them made any doubt of Infant-Baptifm. 
 
 A. I remember that letter : but Danvers 
 would have it to be fpurious. 
 
 P. There is not a piece in all antiquity that 
 can more certainly be proved to be genuine ; 
 for St. Hierom and St. Auftin do very frequently 
 quote pafTages out of it. 
 
 A, What 
 
72 j? Conference between two Men 
 
 A. What, to confirm Infant Baptifm ? 
 
 P No. I told you before that they never 
 lltard of any one that denied that : but to con- 
 firm the doclrine of original fin, which the JV- 
 lagians denied, though they owned In fant-Bap- 
 tiiin. 
 
 As for the next century, it is endlefs to re- 
 peat theii fayings : but I have here a note of 
 their names. The council of Eiiberis (year 
 afcer the apoftles 205) Of tains 260. Greg. Na- 
 izi an z en 1 6 o . St. Am brcfe 274. Siriciu s 2 8 4 . St. 
 Auftin :qo. Paulinas 293. Council of Carthage 
 297. Another 300. Another 301. Innocentius 
 302. 
 
 A . Hold. Was not that Pope Innocent ? 
 
 P. Yes. 
 
 A. Dauvers fays, he was the firft. that de- 
 creed infants to be baptized. 
 
 P. How true that is you may guefs by what 
 I have rehearfed. And St. An/tin (before Inno- 
 cent was Pope) writes, fC that it was not de« 
 <f creed in any council, but had been ever in 
 " ufe*" And that " no chriftian man of any 
 Cf fort, had ever denied it to be ufeful (sj. }> 
 
 A. Go on with your names. 
 
 P. No. Here I will give you the note — 
 There are a great many more of them. They 
 do all of them (feme in feveral places of their 
 works, St. Auftin in above 1000 places) fhew by 
 their words, that infants were baptized in their 
 times : and that without controverfy. There is 
 not one man of them that pleads for it, or goes 
 (sj Hifi. Part I. Ch. vii, viii. &f 4 to xxiii. Part II. Ch. x. 
 
 about 
 
about Infant-Baptism. 73 
 
 about to prove it, as a thing denied by any 
 chriftian, except thofe that denied all water- 
 baptifm. 
 
 A. Were there then any Quakers in thofe 
 days ? 
 
 P. There were fome heretics that denied all 
 baptifm. But it was only fome of the groifeft 
 and mod enormous ones, and fuch as denied the 
 fcriptures alio. 
 
 A. And is there no author in all this fpace 
 of time that fpeaks againft Infant-Baptifm, but 
 only that Tertullian f 
 
 P. Not one among thofe that owned any bap- 
 tifm at all. 
 
 A. Nor one that do fay that it was the 
 cuftom of fome churches to baptize only the 
 adult ? 
 
 P. No fuch thing. 
 
 A. Then (if I find what you fay to be true) 
 I will never believe Danvers's book any more. 
 For he quotes feveral authors of thefe times to 
 fay : cc That in the eaftern church they bap- 
 €C tized only the adult (/)." But then in a 
 poftfcript he corrects that ; and for eaftern he 
 fays we muft read weft em* And if it be true of 
 neither of them, how grofs is that ? 
 
 But for the feveral feels (u) that were in 
 thofe times, Novations, Bonatifts, Sec. and for 
 the Britons he makes a pretence. You fay St. 
 Auftin knew of no feci: that denied Infant- Bap- 
 tifm. Had St. Auftin any great knowledge of 
 
 (/) Treatife of Infant -Baptifm > cent. 4. I. p. 56. Ed. 2. 
 
 See Hif. Part ] L Ch. i. {*) Hi/f. Part. II. Ch. iv. 
 
 D the 
 
74 A Conference between two Men 
 
 the feds that were or had been ? You find he 
 -was ignorant that Tertnllian had fpoken againft 
 it. 
 
 P. He had fo good knowledge, that he wrote 
 a book of all the fedls that were then, or had 
 been (he reckons 88, and their feveral tenets) 
 and of the Novations and Donatifts writes 
 largely : but not a word of their denying Infant- 
 Baptifm. 
 
 But it had been Pelagius's intereft (being fo 
 "hard preffed with that argument; " Why are 
 " infants baptized, if they have no fin ?") to 
 have found out fome that denied it, if he could. 
 And yet he alfo declares, as I told you, that he 
 never heard' of any. And he was a Briton bom, 
 but lived moft part of his time at Rome and Je- 
 rujalem> and fo muft needs have heard of them, 
 if there had been any. 
 
 A. Where may I find the paflages of the 
 authois named in your note, and the reft that 
 you refer to ? 
 
 P. If you will read them at large, and in 
 their order of time, (which I think is better 
 than reading of fcraps) you may fee them in a 
 book, called, The Bijiory cf ' Infant- Baptifm. 
 That writer pretends to little more than the 
 mere pains of collecting them ; but he has done 
 them at large, and in the author's own words, 
 and referred to the book and chapter whence 
 they are copied. 
 
 A. Do thefe fathers feem to have confidered 
 thofe things, which the Antipcedobaptifts do 
 now ufe as reafons againft the baptizing of in- 
 fants : 
 
about Infant-Baptism. 75 
 
 fants : as that they have no fenfe of the thing, 
 no faith, &c. 
 
 P. Yes. As appears in the difcourfe they 
 have about (w) the godfathers profefling in the* 
 name of the child, that he does renounce, be- 
 lieve, &c. Where they confefs that the child 
 has not in any proper fenfe, faith, &c. but that 
 it is only the godfathers declaring, in the name 
 of the child, that part of the covenant which 
 the child is bound to believe and perform, if he 
 live. So far are they from thinking this a rea- 
 fon againft the baptizing of them. 
 
 A. Then they ufed godfathers in thofe times 
 too? 
 
 P. Yes. Your own friend Tertullian (year 
 after the apoflles 100) fpeaks of them as being 
 then in ufe, where he fpeaks of the other. 
 And fo do many of the reft. 
 
 A. But if there was no church, fed:, or fo- 
 ciety that renounced Infant-Baptifm ; there 
 feems to have been a great many particular 
 chriftians that let their children grow up un- 
 baptized. For the Antipcedobaptifts bring 
 many inftances of emperors, as Conft amine, &c. 
 and many other men, as Aufiin, cVc. that had 
 chriftian parents, and yet were baptized at full 
 age. And here (excufe me if I deal freely with 
 you) I can prove the contrary of what you have 
 faid. You fay St? Auftin never had heard of 
 any chriftian of our opinion : it is plain that 
 his own father was of this opinion. I have my- 
 fe\t read his book of ConfelTions; where he in 
 [fit) Hi/i. Part II. Ch. v. § 1, 11, 16, 17. 
 
 D 2 the 
 
;6 A Conference between two Men 
 
 the ninth book tells us how he was baptized at 
 his own defire, being above* thirty years old. 
 
 P. I have ken fourteen fuch inftances 
 brought : but I have (at) feen thirteen of them 
 ihewn to be miftakes, or to fail of proof: and 
 the fourteenth proved to be a difpurable cafe. 
 But none of them more palpable miftakes than 
 thofe two you mention. Did not you read in 
 thofe books of St Auftin, that his father was a 
 Heathen, and did not turn Chriftian till a little 
 before his death ? 
 
 A. I did not mind any fuch thing. 
 
 P. Then when you read them again, mind 
 ■what he fays, in the firft book, ch. ii. fecend 
 book, ch. iii. ninth book, ch. ix. you will find 
 what I fay to be true. And for Conftantine^ do 
 not you remember that he was the firft Chriitian 
 emperor ? 
 
 A. Yes. Every one has heard of that. 
 
 P. Do you think that the firft Chriftian em- 
 peror had a Chriftian emperor for his father ? 
 
 A. Was his father emperor ? 
 
 P. Yes. (y) Conftantius Cblcrus. He died at 
 Tcrk, poiTefled of the imperial dignity. He 
 died a Heathen: 
 
 A. Then what makes people write fuch 
 bulls? I think that after the fourth century the 
 Antipcedobaptifts do confers that Infant-Baptifm 
 did generally prevail. 
 
 P. Yes." Mr. Terns fays, (z) " that St. 
 <c Aujlins authority carried it in the following 
 
 (x) Hi/}. Part II. Ch. iii. ( v) Ibid. 2. (z) Examcn, 
 Part I. j 8. 
 
 " ages, 
 
about Infant-Baptism. 77 
 
 " ages, almoft without controul." Which is 
 hard, when St, Auftin profeffes folemnly, that 
 he never heard of any one in his time, or ever 
 before, that oppofed it. 
 
 A. Buc hark ye. E>id not thefe ancient chrii- 
 tians give the communion to infants, as well as 
 baptifm ? 
 
 P. No. None of the mod ancient {a). i In 
 St. Cyprians time, there was a cuftom of giv- 
 ing it in his church to yGung boys or girls of 
 about four or five years old. And afterwards 
 mere infants received it in fome churches. But 
 not till after the year 400, as for as I can find. 
 I believe that Pope Innocent, whom Danvers 
 makes the firft decreet of Infant-Baptifm, was 
 really the firft that decreed that they mud re- 
 ceive the communion. 
 
 A. In what manner do you find that thefe an- 
 cient chrifrians adrniniftered baptifm to infants 
 and others ? By dipping r or, by pouring water 
 en the face ? 
 
 P. By dipping generally (b). But if the per- 
 fon were weak, io that going into the "water 
 might endanger his life 5 or in times of great 
 halte, want of water, or other neceflity, they 
 gave it by putting water on the face. 
 
 A. Then they did not think dipping to be 
 of the effence of baptifm •, fo as that a perfon 
 baptized, by putting water on the face,' mould 
 
 {a) Hifi. Part II. Ch. ix.§ 15, 16, 17. [b) Hift. Parfll. 
 
 Ch. ix. i 2. 
 
 be 
 
7 8 A Conference between two Men - v 
 
 be accounted as not fufficiently baptized ! Our 
 Saviour in his command, ufed only this word, 
 baptize. Now what did Mr. B. tell you was 
 the proper fignification and ufe of that word in 
 other places of fcripture? 
 
 P. The word, to baptize, in fcripture (c) is 
 ufed for any washing, whether in whole or in 
 part ; whether in a facramental way, or on other 
 occafions. And the facramental warning is 
 fometimes. expreded by the word baptize, and 
 fometimes by other words, that are ufed for 
 common warning. 
 
 A. What places of fcripture did he bring, 
 where the word baptize is ufed for any other 
 warning than that of dipping? 
 
 P. Luke xi. 38. The warning of the hands 
 is called the baptizing of the man. For where 
 we read; The Pharifee marvelled that he had 
 not waffoed before dinner. St. Luke's own words 
 are ; that he was not baptized before dinner. 
 And fo where we read; Mark vii. 4. When 
 they come from market, except they wafh, they 
 eat not. St. Mark's own words are ; except they 
 be baptized, they eat net. Now this warning 
 before dinner, was only the warning of the hands -, 
 as we fee, Mark vii. 5. and that was by a fervant's 
 pouring water on the hands. Pie brought alfo 
 feveral other places. 
 
 A. And where is the facramental warning ex- 
 preiTed by other words than are ufed for com- 
 mon wading? 
 
 [c) Ht/t, Part II. Chap, viii, § 6. pnge 219. 
 
 P. Eph. 
 
about Infant-Baptism. 79 
 
 P. Eph. v. 26. The wajhing. of water. Tic. 
 iii. 5. The wajhing of regeneration. Hcb. x. 22. 
 Having our bodies wafloed. The word here ufed 
 in the original, is not baptizing, but (as Mr. B. 
 a fibred me) the fame that is ufed Aols xvi. 33. 
 He wajhed their Jlripes. No man will think 
 they were put into the water for that. 
 
 A. I fhali be lef> anxious about this; partly 
 becaufe our Saviour has given us a rule, Matt. 
 xii. 3, 4, 7, that cc what is needful to preferve 
 <c life, is to be preferred before outward cere- 
 <c monies :" and partly becaufe in the church of 
 England (and fo I fuppofe in other churches) 
 any man may have his child dipped at baptifm, 
 if he will venture the life of his child. 
 
 But for the baptizing of infants, I mall con- 
 fider, read, and confer on the feveral things 
 you* have mentioned ; and what will be the re- 
 fult I know not : but I am refolved to take 
 your advice in conferring with our curate, or 
 fome other minuter, before I determine on any 
 alteration. For I find that they know many 
 things that are ufeful to find out the true fenfe 
 of a fcripture-pafiage, more than we do. 
 
 P. If you do fo, and with an unprejudiced 
 mind, I do not much .doubt but tnar, by the 
 grace of God, you will not only overcome ail 
 your fcruples, but alfo be more confirmed in 
 opinion of the validity of your.baptifm, and 
 more thankful for the fpiritual benefits con- 
 veyed to you by it, than ever you were before 
 your doubting, as (I thank Gocl) I am. There 
 
 are 
 
So A Conference between two Men, Sec. 
 
 are many that were of our church, who are 
 now far gone in their new ways, and become 
 teachers in them, who wanted nothing but this 
 to have kept them fteady in the unity of the 
 church of Chrift and of its doctrines. 
 
 FINIS. 
 
 I Fruited hy Law and Gilbert, St. John'f Square, LondoJ 
 
SERIOUS CAUTION 
 
 
 AGAINST THE 
 
 DANGEROUS ERRORS 
 
 or THE 
 
 ANABAPTIST S. 
 
 BY THE LATE RIGHT REVEREND 
 LEWIS, L0RD BISHOP OF ST. ASAPH. 
 
 _. - ' .*.. —I- .... ,, ... ■■ -^-t-. 
 
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X HERE is fomething fo unchriftian ia 
 flighting the Ordinance of cur blefied Sa- 
 viour himfelf ; fomething fo contrary to that 
 unity of Spirit and bond of Peace, which 
 the Apoftie recommends to us, in Separating 
 from that found and pure part of Chrifts 
 Church, wherein ye were born and bred, 
 that I cannot perfuade myfelf any of you 
 would knowingly and wilfully do either the 
 one, or the other. But, it is poffible you 
 may be mifinformed ; and perfuaded to do 
 that blindfold, which, with your eyes open, 
 you would iliun as moft foolifh and wicked. 
 That fome of you have been fo milled, I 
 am well informed; and I hear it with the 
 deeped forrow; as it is a matter wherein the 
 eternal welfare of your fouls is more nearly 
 concerned than perhaps you are aware. I 
 do entreat you, therefore, in the Lord Jefus, 
 to coniider attentively what I here offer to 
 remove fuch dangerous prejudices from your 
 minds. 
 
 " Go and teach all nations, baptizing them 
 
 hi the name of the Father, and of the Son, 
 
 and of the Holy Glwft. (Matt, xxviii. 1.9.) 
 
 A 2 With 
 
( * ) 
 
 With thefe awful words did our Bleffed 
 Saviour inftitutc Baptifm, asthefolemn Kite 
 by which He would have all mankind ad- 
 mitted into covenant with God, through hi3 
 Merits and atonement : and commifiioned 
 the Apoftles and their Suectilbrs in the 
 Church to admin ifter the fame. For, that 
 the commiihon was not confined to the per- 
 fons of the Apoftles only, but to extend to 
 their Succeffors, is evident, beeaufe our Sa- 
 .viour promifed, at the lame time, his prefence 
 and bieffing on the Miniftry to the end of 
 the world. " Lo! I am with you akray, 
 veen unto the end of the world? 
 
 Before we leave this important pall age, I 
 muft apprize you that the word we here find 
 rendered tenth, according to its true mean- 
 ing ihould be rendered make dijiiples of. 
 For want of attending to this, our tranila- 
 tors introduce a needlefs tautology, or re- 
 petition, in our Lord's words, which doth not 
 belong to them, u Co, teach all nations, bap- 
 tizing them and teaching them." Whereas 
 our Lord faith — "Go make difciples of all 
 nations, baptizing them, and teaching them.* 
 As if he had faid — The privileges of being 
 7 God's 
 
( A ) 
 
 God's people are no longer confined to the 
 nation of the Jews; go, therefore, and confer 
 them on thofe of all nations by baptizing 
 them, &c. I thought it neceffary to clear up 
 this point at fetting out, as this overfight of 
 ourTranflators hath been wrefted to counte- 
 nance a doctrine mo ft contrary to the na- 
 ture of the inftitution, and to the Spirit 
 of the Gofpel. — Now to proceed — 
 
 Baptifm being thus appointed, by our 
 Bleffed Redeemer, if any have, agreeably 
 in all points to the intent of this inftitu- 
 tion, been once admitted into the Gofpel 
 Covenant ; and had their title to all the Be- 
 nefits of ChrihYs Death and Paffion thus 
 fealed and confirmed, it muft be allowed by 
 all, there can be no neceffity to repeat it. 
 As far as externals go, our title once fealed, 
 is as good as it can be. Moreover, to re- 
 peat it is evidently not only unnecevTary 
 and abfurd, but wicked. It is to trifle with 
 the ordinance of Chrift, and in effect to 
 introduce into his Church a facrament 
 which Me hath not appointed. 
 
 But you have been told you were not at 
 
 firft admitted according to Curias Inftitu- 
 
 A 3 tiou 
 
( o ) 
 
 tion — You were fprinkled indeed with wa- 
 ter — but it was when you were an infant, 
 at a time when you knew not what was in- 
 tended by it; that you were not in a ca- 
 pacity to ftipulate any thing on your own 
 part, nor to apprehend by Faith the mer- 
 cies of God offered unto you in that Sa- 
 crament.— Befides, that the word baptize, 
 the principal word in the command, was 
 not complied with : that it does not mean 
 fprinkl'uig, but a total immerfion or dip- 
 ping over head and ears ; and that the 
 praclice of Chrift himfelf, and of his Apof- 
 tles, was always agreeable to fnch a mean- 
 ing. — The vanity of fiich objections will 
 cadly appear. 
 
 As to the words baptize and bapiifm, 
 they are greek words, and eonfequentiy 
 their meaning muft be fought in that lan- 
 guage. Now the moft approved Dictiona- 
 ries of the greek tongue mow that the 
 word Baptize figniries fimply to wajh. And 
 it is u fed in Scripture for xvafking of any 
 kind, and in inftances where there was cer- 
 tainly no immerfion. 
 
 Matt. iii. 11. " He Jhatt baptize you with 
 the Holy Gh oft \ and with Fire '," which pro- 
 
 mife 
 
( 7 ) 
 
 mife is applied (Ads i. 5.) to the fending 
 down of the Holy Ghoft in the fhape of 
 fiery tongues; and was fulfilled (Acts ii. 
 3.) when V there appeared unto the Apoftles 
 cloven tongues like as of Fire, and it fat upon 
 each of them. " 
 
 In St. Mark vii. 4. we read of thePhari- 
 fees, that when they come from the market, 
 except they wash (i. e. literally baptize them- \ 
 felves) they eat not. Now the manner of waih- 
 jng, before meat, we know to have been not by 
 dipping, but by pouring water on the hands 
 (2 Kings iii. 11.) And, in the fame place of 
 St. Mark, we read of the waffling (baptifm) 
 of Brazen verTels and of Tables. (Heb. ix. 
 10.) of divers warnings (baptifms) under the 
 Law; fome of which were not by dipping, 
 but fprinkling (Numb. xix. 13, }$, &c.) 
 
 For the practice of Chrift and his Apof- 
 tles, 1 fee not how it can be collected that it 
 was certainly a total immerfion in any one 
 inftance : and there are feveral, in which it is 
 more than probable that it was not. 
 
 It is true Chrift was baptifed by John in 
 
 the river, and fo was the Eunuch by Philip ; 
 
 but the text doth not fay that either Chrift 
 
 A 4 or 
 
( 8 ) 
 
 of the Eunuch, or any one baptized either by 
 John or by Chart's Difciples were plunged 
 over head and ears. But allowing that it were 
 fo, the bare example in fuch a cafe could not 
 bind without a precept. Provided the cifen- 
 tials of a Sacrament arc preferred, the mere 
 mode of application, wntefc limited by a pofi- 
 tive reftriction, muft.be free. In matters of 
 this kind, what may be proper at one place, 
 and onetime, may in others become highly 
 improper, and even impoffiblc. At the begin- 
 ning*, Chriftians had no Churches with Fonts 
 in them; befides, the multitudes of people to 
 be baptized at one time, made it expedient to 
 go down to rivers, and places where were 
 many waters, as St. John did to /En on beyond 
 Salem; at which place, by the accounts of the 
 mof< creditable travellers, there are indeed 
 manyzcatcrSy a great number of fmall rivulets, 
 but fofhallow as hardly to reach to the ancles, 
 and therefore could not well anfwer the pur- 
 pole of dipping : but this by the bye. — In that 
 clrmatc, they might very well go to ponds and 
 rivers, for the purpofe ; but in this, it would 
 many times be attended with great danger. 
 In fome countries, they have fcarce water 
 
 enough 
 
( 9 ) 
 
 enough to drink, not a river nor a brook iti 
 many miles compafs. What mult be done 
 in fuch places ? Surely, dipping canot be ne- 
 ceffary; fince, if it were, none could be bap- 
 tized: and if not in fuch places, not effenti- 
 ally requifite any where ; for, no (ituation can 
 alter the effentials of a Sacrament. But if the 
 examples of Scripture are to be our rule in this 
 cafe, they mud have been clearly uniform; 
 whereas there are many baptifms recorded in 
 Scripture, which, from the circumflances of 
 the feveral cafes, could not in any reasonable 
 probability have been performed by dipping. 
 
 Acts ii. 41. We read of three thoufand 
 baptized in one day, and that in the city of 
 Jei ufalem, where water could not eafily have 
 been procured for the dipping of fo many. 
 . Befides which, it mull have taken up a much 
 longertime in the performance than oneday; 
 hardly lets than a week would have fuifked. 
 
 Read likewife the baptifm of Paul by Ana- 
 nias; (Acls ix. 18, 19, l J0.) where from the 
 whole paffage it is next to certain that be was 
 baptized iu the lodging. Likewife in the 
 faouie of Cornelius, St. Peter's words, "can 
 " ami forbid water that theft jhould not be 
 A 5 "bap- 
 
( io ) 
 
 "baptized?" (A&s x. 47) imply certainly that 
 the Water was to be brought for the Bap- 
 tifm of the new Converts, and not that they 
 were to go out to the Water. 
 
 The fituation of St. Paul (Ads xvi. 37.) 
 renders it extremely improbable that he 
 ihould carry the jailer and all his family 
 out at the dead of night to a pond or river 
 to be baptized. 
 
 Thefe inftauees are fufficient to mow that 
 no conclusive argument can be drawn from 
 the cafes recorded in Scripture, that a total 
 immerfion is of abfolute neceifity to baptifm. 
 
 Neither is the fpiritual actor Grace figni- 
 fied by baptifm at all more lively reprefented 
 by dipping than fprinkling. — For if dipping 
 be faid to rep re fen t the total burial of the old 
 Man with the affections and lufts; and the 
 emerfion from the water, the being born 
 again and becoming a new creature : on the 
 other hand, the cleanfing of the Soul from the 
 guilt and filth of Sin, and putting axvay the 
 filth of the flcjh may be Sufficiently exprelfed 
 by fprinkling only. And we find accordingly 
 that this outward a 61 of baptifm, reprefenting 
 the inward ablution of the Soul, is in Holy 
 Scripture expte&ly ftyiefi fprinklmg. 
 
 Heb, 
 
c; 
 
 ( M ) 
 
 Heb. ix. 13. "7%e? blood of bulls and 
 gents sprinkling the unclean J anciifeth 
 " to the purifying of the flejh. Heb. x. 22. 
 " Having our hearts sprinkled from an 
 " evil confience, and our bodies wafhed with 
 "pure water" 1 Pet. i. 2. " Through the 
 "fanciification of the Spirit and sprinkling 
 " the Blood of Jefus CkriJ." 
 
 I know, in the early ages of the Church, a 
 threefold immerfion was practifed pretty ge- 
 nerally, but as they had no precept for it 
 any more than we, their example cannot of 
 necefiity oblige us. And it mould be remem- 
 bered, that the Church of England prefcribes 
 dipping though it allows sprinkling; and 
 the latter is generally practifed, not to the 
 exclufion of the former, (which would always 
 be adminiftered if required ;) but only as in 
 all other refpecls a matter of indifference, and 
 for practice rather more convenient. More- 
 over, they who plead the authority of anti- 
 quity in this trilling inftance (which by the 
 by too was never practifed but with various 
 exceptions) cannot expect their plea flioukj 
 have much weight; feeing they thcmfelves 
 reject the conftant and uninterrupted prac- 
 A6 lice 
 
( 12 ) 
 
 ticc of the univerfal Church of Chrift, in a 
 point of much greater confequence, the 
 baptifm of Infants. 
 
 That the baptifm of Infants is perfectly 
 agreeable to the nature of the inftitution, 
 and to Scripture, I am now to fhow. 
 
 Baptifm, as hath been obferved, is the ap- 
 pointed rite of admifiion into covenant with 
 God, through the Merits of Chrift. By 
 fuch admifiion, we are removed out of that 
 ftate of nature, wherein we are born the chil- 
 dren of wrath, fubjeft to the doom of that 
 original Sin, which we inherit from our fir ft 
 parents; and are placed in a ftate of Grace 
 and Salvation and made heirs of the King- 
 dom of Heaven. Children are juft as capable 
 of this benefit, from baptifm, asperfons of ripe 
 age. Chrift hath no where excluded them; 
 for the words of the Inftitution are unlimited, 
 <; baptize all Nations" And he hath not only 
 exprerTcd his favour to them himfelf, but re- 
 commended little children as patterns to all 
 who fhall receive the Kingdom; they muft 
 therefore be themfelves in the fame capacity 
 to receive it as others; that is, by ufe of 
 the appointed means. Now that admifiion by 
 baptifm is generally neceffary to the Salvation 
 
 of 
 
( 13 ) 
 
 of all, ChrinYs own words fuftlcicntly prove, 
 " Unit fs one be born of water and of the Spirit 
 u he cannot enter into the Kingdom of God." 
 (John iii. 5.) I know our Tranilation reads 
 "except a man be born, &c.:" and the 
 Anabaptifts have argued from thence that 
 none but a grown man fhould be baptized. 
 But the word man is not in the original. 
 
 Obferve, I fay that Baptifm is generally 
 neceffary to the falvation of all : but we are 
 not thence to conclude, that all who die with- 
 out Baptifm, are configned to eternal mifery. 
 We may in charity believe that God doth 
 and will fave thoufands of fuch. But al- 
 though He is not tied to his own ordinances, 
 We are: and parents are guilty of an hein- 
 ous crime before God, who in contempt of 
 Chriffs command take not care for their 
 childrens baptifm, thereby depriving them 
 of the ordinary remedy of that original ma- 
 lady, in which they are conceived and born. 
 
 That God himfelf judges infants capable 
 of being admitted into Covenantwith him, is 
 undeniable, from his own appointment of cir- 
 cumcifion to be performed the eighth day. 
 They who wifli to tniflcad you will lay, I 
 know, 4i Show us a like command for bap* 
 
 " tifm, 
 
( H ) 
 
 " tijm, and we will be fatisfied. " You may tell 
 them that the command of Chrift is general 
 "baptize all nations'" and to juftify their 
 practice, it is incumbent on them to mow that 
 infants are exprefsly excluded. 'Till they do 
 this, their conduct is no better than prefump- 
 tion and blafphemy. For, all the arguments 
 they can produce againft the propriety of 
 infant-baptifm not only proceed on falfe 
 grounds, but if they prove any thing, muft 
 conclude as ftrongly againft the propriety 
 of Infant-Circumfion as of infant-baptifm. 
 But God hath determined otherwile, and 
 they make themfeives wifer than God. Cir- 
 cumcifion was the leal of the felf-fame co- 
 venant, as baptifm is; that Covenant of Pro- 
 mi fe, which to Abraham was confirmed of 
 God in Chrift, and which the Law that was 
 added, four hundred and thirty years after- 
 wards, could not difannul (Gal. iii. 17.) 
 Shall we fay then, that they which were of 
 the Seed of Abraham, according to the Flefli, 
 were capable of being entitled to the blefTed- 
 nefs of theGofpel; but they who are the 
 feed of Abraham according to the promife, 
 his children as he is Father of the faithful 
 
 arc 
 
( 15 ) 
 
 are in no better ftate than idolaters and in- 
 fidels? this finely is to make thofe unclean 
 and common, which the Apoftle calleth holy 
 (1 Cor. vii. 14.) ^ el few ere your children an- 
 i( clean but now are they holy." How could 
 they be holy, but by the Grace of God? and 
 if they have that, or are capable of it, who can 
 deny water that they Jhould not he baptized ? 
 
 Had our Saviour laid " Go and difciple 
 or profelyte all nations and circumcife them," 
 none will pretend that in that cafe infants 
 ought to be excluded. What reafon then can 
 there be that the milder ordinance of bap- 
 tifm, when appointed for the fame purpofe, 
 fhould be denied them? Circumcifion, it may 
 be laid, was known to the Jews, and had from 
 the firft been performed upon infants. — Nei- 
 ther was baptifm a new Tnftitution : as ap- 
 pears by that queftion of the Jews to John 
 the Baptift " Why baptizeft thou then if 
 thou be not that Chrift nor Elias" (John i. 
 25.) The truth is that baptifm was con- 
 ftant.ly praCtiied by the Jews from the time 
 of Mofes. For they baptized as well as cir- 
 cumcifed every profelyte, that came over to 
 them from the nations. And this baptifm, 
 
 k 
 
( 16 ) 
 
 It has been lliown by thofe belt fellled in 
 jcwifli cuftoms, was adminiftercd to in- 
 fants as well as grown perfons. It is further 
 remarkable with regard to the jewiih bap- 
 tifm of profclytes, that it was 'called ttew 
 birth, regeneration, or being born again, 
 which mews that the chriftian baptifm, to 
 which the fame terms are applied, was derived 
 from thence. This mode of ad million our Sa- 
 viour retained, as on many accounts better 
 adapted to the fpirit and defign of the Gof- 
 pel, than circumcihon. " lie took it into his 
 " hands" (fays a learned Author) S( fiiek as 
 " he found it; adding only this, that he eu- 
 fi alted it t& a nobler purpofe, and a larger 
 <; life." It is therefore reafonable to imagine 
 that fuchas it was in the jewifli church, fuch 
 it would continue in the chriftian, unlefs 
 where a fpecial alteration were prefcribed : 
 efpecially as the perfons, to whom it was firft 
 committed were thcmfelves Jews; and would 
 at leaft praelife it in all cafes that the Jews 
 did, and confequently extend it to infants. 
 An infant, we all allow, may have tem- 
 poral privileges, and an intereft in temporal 
 eftatcs conferred upon him, by legal wri- 
 tings, 
 
( I? ) 
 
 tings, and forms, and feals. Thefe, I arn 
 fure, you would not withhold from your 
 children. Much lefe mould you be willing 
 to deny them that feal which conveys unto 
 them a title to an inheritance in Heaven, 
 that fadeth not away. 
 
 You may ftill be told, that, whatever be the 
 reafons one way or other, the Apoftles, who 
 tfiQuld be our only guides in fuch a practice, 
 actually baptized no infants. The contrary 
 of this atTertion is probable from what is faid 
 above ; but will be ftill more evident from 
 fcripture fads. The Apoftles baptized whole 
 families; that of Lydia (Ac~ts xvi. J 5.) that 
 of the Jailor (Aels xvi. 33.) that of Stepha- 
 nas (1 Cor. i. 16\) Surely, it is hardly to be 
 credited, that in all thefe families, there were 
 no children. And, if there were any, and the 
 Apoftlehad not baptized them, he would have 
 made the exception, as he doth in a like cafe 
 (] Cor. i. 14.) " IthankGod, I baptized none 
 u of you but Or if pus and Gains. I baptized 
 1 ' alfo the houjhold of Stephanas. " The Apof- 
 tle doth not here except fucklingsand chil- 
 dren, where his argument required that he 
 ihould, if they had been in fact omitted. And 
 
 in 
 
( 18 ) 
 
 in the cafe of the jailor, it is faid, that he and 
 all that belonged to him, all his, were bap- 
 tized. But that the Practice of infant- 
 
 baptifm was actually derived to us from the 
 Apoftles, may be collected from teftimonies 
 immediately fubfequent to the times, in 
 which they lived. I ihall mention only two 
 inftanees of unqueftionable authority. 
 
 Juilin Martyr, in his Apology, takes occa- 
 fion to fay that * ' there were among Chriftians, 
 " at that time, many per fons of both fares, fome 
 li Jixty, fame feventy years old, who had been 
 V made difaiples to Chrijl from their irt- 
 "fancy" Now he wrote this apology about 
 the year of our Lord 140. Therefore, thofc 
 perfons, whom he fpeaks of, as baptized fixty 
 or feventy years before, in their infancy, mull; 
 have been baptized in the fir ft age, while 
 fome of the Apoftles were yet living. 
 
 At the fame time with Juilin Martyr, lived 
 Irenaeus Biihopof Lyons, who (it hath been 
 proved) was born at the end of the firft cen- 
 tury, about the year 97: and was a difciple 
 of Polycarp, who was a difciple of St. 
 John. About the year of our Lord 17$, he 
 wrote. his book againlt herefies, when he was 
 
 himfelf 
 
( 19 ) 
 
 himfelf near 80 years old, and muft needs be 
 a competent judge of the Church's fenfe 
 and practice in this point, during the fecond 
 century. "The ordinary zvay of being freed 
 "from original fin (he fays) is baptifm, which 
 u is our regeneration (or new birth) unto 
 " God." And this he exprefsly affirms to be 
 adminiftered to children, as well as adult 
 perfons, ".For," fays he, "Cfuijl came to fare 
 " all perfons by Himfelf, all I fay who by him 
 " are regenerated unto God, infants, and 
 " little ones, and children, and youths and 
 " elder perfons," Now Irenaeus had before 
 told us that baptifm is our regeneration 
 unto God, all, therefore, whom he here men- 
 tions, as regenerated unto God, muft have 
 been baptized. 
 
 Thus much may ferve to prove beyond dis- 
 pute that infant-baptifm was an apoftolical 
 practice, and is derived to us without inter- 
 miflion from the Apoftles themfelves. 
 
 That from the time of Irensus above 
 quoted, it was the uniform practice of the 
 Church till the reformation, is evident from 
 the mod authentic records of the acts and 
 councils of the Church during that period. 
 
 After 
 
( 20 ) 
 
 After the reformation, all the protectant 
 Churches, however they might differ in other 
 points, agreed in the continuance of mfkiit- 
 baptifm : one fe6t only excepted of mean 
 and turbulent enthufiafts, whofe doctrines 
 ■were blafphemy, and their lives a continued 
 feries of the mod flagitious crimes. Thefe 
 were the original Anabaptifls. And the peo- 
 ple, who would thus miflead you, are thofe 
 who inherit the name, and in this inftance 
 the doctrine and practice of thefe men. I 
 hope in God they have abandoned all the 
 reft of their abominations, which were indeed 
 blots in the reformation, and a difgrace to 
 human nature. Shall the defcendants of 
 fuch men rife up in oppofition to the whole 
 Church of God, and charge it with impiety 
 and profanation of the Sacraments? — Let 
 me caution you again ft them, that they may 
 not deceive you to the hazard of your pre- 
 cious fouls, making you indeed blafphcme 
 the ordinance of Chrift and deny to your 
 dear babes the fcal of their redemption. 
 
 But betides that it cannot be delayed with- 
 out danger, preemption and impiety, the 
 practice of baptizing in infancy is attended 
 
 with 
 
( 21 ) 
 
 with very beneficial confequences. By this 
 means, an additional obligation is laid by the 
 Church feu* the bringing up of children fo 
 dedicated to God, in the ways of his Laws, 
 and the works of hkj commandments. More 
 over, all fuch fhameful and fcandalous ne- 
 glcels of baptifm, and delays in the admi- 
 niftration, arc prevented, as would otherwife 
 mo ft certainly arife in the Church. Were 
 pcrfons wholly left to thcmfelves, there 
 would be much difficulty to bring many to 
 baptifm, efpecially ata time, when they would 
 be moil ftrongly folicited by the allurements 
 of the world, and the violence of their own 
 inordinate paffions. How averfe men in ge- 
 neral are to fo drift and fpiritual an engage- 
 ment, is but too evident from the difficulty 
 there often is to perfuade them to come to 
 the Lord's Supper. But when the engage- 
 ment is laid upon them in their Infancy, and 
 they are brought up with a due fenfe of the 
 obligation upon thcmfelves, they come into 
 the world with great advantage, and an ad- 
 ditional fecurity againft the firft encroach- 
 ments of Sin from the checks of their own 
 Conference, continually reminding them of 
 
 the 
 
( 22 ) 
 
 the folemn engagement they are under.— 
 Let none, therefore, I entreat you, perfuade 
 jou to deny your children this benefit, to 
 turn out your dear lambs, without their 
 Lord's mark, open, to be feized and branded 
 by the watchful enemy of their falvation. 
 Keep them, and yourfelves, rather within the 
 fold of that Church, where, under Chrift the 
 great Shepherd, your fpiritual fafety is pro- 
 vided for by the wifdom and piety of as wife 
 and pious men as have lived upon earth, fince 
 the days of the Apoftlcs. And the advantage 
 of what they planned and eftablifhed is now 
 confirmed by the experience of ages. — Here 
 you are admitted into covenant with God 
 by baptifm, foon after you are born, in the 
 mod decent and folemn manner, amidft the 
 prayers of a devout congregation. — Here 
 every means are provided for your proper in- 
 ftrucHon in the nature of the engagement 
 you are under; and at fuch time as you are fo 
 inftruc~ted, you are directed to acknowledge 
 yourfelf, in the moft awful manner, to be 
 bound by the Vow made for you by others 
 at your Baptifm. Here too aconftant and re- 
 gular public worihip is prefcribed, and pious 
 4- prayers 
 
( 23 ) 
 
 prayers provided, wherein all may join with 
 their heart and undei (landing ; which can- 
 not be the cafe, where thev have no thins: to 
 direct them hut the efTufionsand raptures of 
 a heated imagination. Such xvorjhip (if it 
 can be called worjfiip) may be downright 
 madnefs in fome, but in the reft it mud; be 
 grimace and hypocrify. Men may and ought 
 to devife prayers fuitable to their own parti- 
 cular fit nation and circumftances, in private : 
 but our public relation to each other, and to 
 the Church of Chrift, is continually and in- 
 variably the fame ; the fubjiance of our pub- 
 lic wormip and addreffes, therefore, rauft be 
 continually the fame too. It is abfurd then 
 to fay that the form need be varied, efpe- 
 cially fince if the form be known and agreed 
 on by all, all may join in it with fervour and 
 devotion. By the bleffing of God, the Church 
 of England is at this day in polfeffion of a 
 Form of Prayer as near perfection as I be- 
 lieve any human computation ever was. — 
 But to proceed. — In this Church, care is 
 taken that you ihall hear conftantly the pure 
 word of God, and that it ihall be expounded 
 to you in fobriety and truth. The other 
 
 Sacrament 
 
( 24 ) 
 
 Sacrament too of the Body and Blood of 
 Chi ill is duly and rightly adminiftered.- And 
 laftly a regular miniftry is appointed, moil 
 agreeable to the institution of the Apoilles 
 themfelves, under t[ie ftricleft engagements 
 to watch over your ibuls with diligence and 
 integrity, and guide you, as much as in them 
 lieth, in the way of peace and falvation. In 
 inch a Church, if your fouls are not fafe, they 
 can be fafe no where. — Do not, therefore, for 
 Chriffs fake, and as you value your own eter- 
 nal happinefs, do not forego fuch advan- 
 tages to follow whom and what ye know not. 
 May the God of all truth keep you in 
 the way of truth, in the knowledge and 
 love of Jefus Chrift, in due reverence and 
 obfervance of his ordinances, in unity, of' 
 fpirit, in the bond of peace and in righte- 
 oufnefs of life ; and finally bring you to 
 eveiiafting joy, through the fame Jefus 
 Chrift our Saviour, who with the Father 
 and the Holy Ghoftliveth and reigncth one 
 God, blevTed for ever. Amen. 
 
 FINIS. 
 L*w and Gilbert, Printer* St. John's Square, Clcrkcnwell. 
 
A 
 
 PRACTICAL EXPOSITION 
 
 ON THE OFFICES OF 
 
 BAPTISM AND CONFIRMATION; 
 
 AND ON THE 
 
 COMMUNION SEPiVICE 
 
 OF THE 
 
 CHURCH OF ENGLAND, 
 
 AS PRESCRIBED BY THE 
 
 BOOK OF COMMON PRAYER. 
 
 BEING THE 
 
 SUBSTANCE OF EIGHT SERMONS, PREACHED AT 
 
 THE CHAPEL AT IIIGHGATE, IN MIDDLESEX. 
 
 TO WHICH ARE ANNEXED 
 
 PRAYERS and DEVOTIONS 
 
 SUITABLE TO THOSE SUBJECTS. 
 
 By EDWARD YARDLEY, B. D. 
 
 ARCHDEACON OF CARDIGAN 
 
 THE SECOND EDITION, 
 
 PRINTED FOR F. C. AND J. RIVINGTONj 
 
 Biwkjellers to the Society for Promoting Ckri/t'an Knowledge, 
 
 NO. 62 3 ST. TAUL'S CHURCH-YARD ; 
 
 1810. 
 
and Gilbert, Printers, St. John** Square, Lcn<3<m> 
 
THE 
 
 PREFACE. 
 
 IT will be wholly needlefs to fpend 
 Time in proving to the Members of the 
 Proteftant Church of England, to whom 
 thefe Difcourfes are addreffed, the Obli- 
 gations they are under to have a com- 
 petent Knowledge of thofe Offices of 
 Devotion of which our Public Service 
 confifts. 
 
 The Administration of the Two Sa- 
 craments instituted by our bleffed Lord, 
 and th? Order of the ApoStolical Rite 
 of Confirmation, are of fuch interesting 
 Concern to every one of us, that it is 
 hardly pardonable in any to be wholly 
 ignorant of what is therein tranikcted 
 between Gou and us, for our Spiritual 
 and internal Advantage, 
 
 Baptiftr* 
 
iv PREFACE. 
 
 Baptifm is the Sacrament by which 
 we are admitted into the Church of 
 Christ, and therefore is never to be 
 repeated. And as we are but once 
 baptized, and moft of us received that 
 Sacrament whilft we were in our Infant 
 State, when we were incapable to under- 
 stand either the Promifes which were 
 then made in our Names, or the Benefits 
 which we then became intitled to; this 
 Sacrament is ordered to be administered, 
 as often as may be, publicly in the 
 Church; to the End that we may be 
 frequently reminded of our own Duty 9 
 and of the Heavenly Bleffings which 
 were then conferred on us. 
 
 Hence arifeth the Neceflity of under- 
 ftanding aright that holy Office of our 
 Church, that whenever we are prefent 
 at the Reception of any into the Church 
 by Baptifm, we may not fland as mere 
 idle Spectators, or Witneffes to the nam- 
 ing of a Child, but may ferioufly recol- 
 8 - left 
 
PREFACE. r 
 
 left and renew the Promifes which were 
 made on our Behalf when we ourfelves 
 were baptized, and the Happinefs which, 
 upon the Performance of thofe Promifes, 
 will infallibly accrue to us. 
 
 Thofe who were baptized in their In- 
 fancy, and had Sureties to engage for 
 them, are ordered, when they come of 
 Age, to take thefe Engagements on 
 themfelves, and in their own Perfons to 
 promife the Performance of them in the 
 Prefence of the Bifhop ; and to this End 
 the Church hath provided the Office of 
 Confirmation: And therefore the Necef- 
 fity of underftanding this, as well as the 
 Office for Baptifm,. muft appear plain- 
 and evident.. 
 
 What hath been find- in this Treatife 
 
 on Baptifm and Confirmation is the Sub»- 
 
 ftance of Four Sermons lately preached, 
 
 and now firft preiented to the Public. 
 
 a What 
 
vi PREFACE. 
 
 What followeth under the Title of The 
 Rational Communicant^ contains Foufc 
 Discourses, formerly publifhed, with 
 the Addition of feveral Notes, attempt- 
 ing to (hew the Agreement of our pre- 
 fent Communion Service with the an- 
 cient Liturgies \ and of an Euchariftical 
 Office, taken chiefly from thofe venerable 
 Remains of primitive Chriftianity. 
 
 As the Author modeftly hopes the 
 former Edition hath, through God's 
 Blefling, done fome Good, he is encou* 
 raged to reprint it in a fmaller Form* 
 that the Cheapnefs of the Book may be 
 a means of its being more widely dif- 
 perfed, and thereby come into the Hand! 
 of the greater Number. 
 
 In order to reduce the Treatife to this 
 Size, the Notes are many of them L 6mitted 7 
 efpecially fuch as were intended only to 
 fatisfy the learned Readers ; and thofe 
 
 which 
 
preface: vii 
 
 which were thought necefiary to be re- 
 tained, -are thrown into the Tex", that 
 they may neither be neglected as ufele£ f 
 nor caufe any Interruption in the Courfe 
 of Reading, 
 
 The Deiign of all thefe Difcourfes is, 
 to inform the pious Chriftians in the true 
 Senfe and Meaning; of the Sacred Offices? 
 and to direct their Zeal anc\ Devotion to 
 that Decency and Propriety of Beha- 
 viour which the feveral Parts thereof 
 juftly require of them. And it is hoped 
 that the Prayers which are added, taken 
 from Authors of great Piety, may be 
 of Spiritual Benefit to thofe who are 
 deftitute of other Helps of the fame Na- 
 ture. 
 
 i STENTS, 
 
CONTENTS. 
 
 Of BAPTISM, 
 
 Page 
 
 QF Public Baptlfm, - r 1» &c* 
 
 Of Private Baptlfm; - - 28- 
 
 Qf Baptlfm of thofe of riper Fears, - •* S4 
 
 Of CONFIRMATION, - 40 
 
 A Prayer on Baptlfm, - - - 50 
 
 ^' Prayer and Thankf giving on ditto r 4 - 52 
 
 jf Prayer hefore Confirmation, — - 5 3 
 
 A Prayer after Confirmation, - -55 
 
 The RATIONAL COMMUNICANT,. 57 
 Communion Service, - - - 6 fe 
 
 7/f>* Three Creeds., - - - 74 
 
 Offertory, - .... 79 
 
 Exhortation and Invitation, - - 85 
 
 Confeffion and Ahfolutlon, - - 85 
 
 Eucharlfllcal Suffrages, - - - 92 
 
 Confecratlon of the Elements, * - 97 
 
 Difirlbutlon and Reception, - - L02 
 
 Poft Communion, - - - 108 
 
 Application of the whole, - - - 1 1 *• 
 
 .4 £//? of Books fait able to the Subjecls treated of 
 
 in this IVork, - - - 122 
 
 yfo Eucharlfiical Office, conftfling of Prayers, 
 
 Meditations, and Thaukfgivings, 19.5 to the End* 
 
AN 
 
 EXPOSITION 
 
 ON THE 
 
 OFFICES* 
 
 OF 
 
 BAPTISM AND CONFIRMATION. 
 
 OF BAPTISM. 
 
 Matthew xxviii. 19, 20. 
 
 Go ye therefore, and teach all Nations ", baptizing 
 them in the Name of the Father, and nf the 
 Son, and cf the Holy Ghojl : teaching them to 
 ahferve all Things whatsoever I have com- 
 manded you : And lo, I am with you alzvay, 
 even unto the End of the World. 
 
 THE Evangelist Sc Matthew having given 
 us a large Account of the Birth and 
 Circumciilon, the Preaching and the Mira- 
 cles, the Crucifixion and the Refurrect i<jn 
 of the BleiTed Jesus, concludes his Gbfpel 
 with relating the folemn Manner in which. 
 he inftituted the holy Sacrament of Bapttfrn. 
 He tells us, that when the Eleven A^oities 
 B were 
 
2 An Expofition gh the Offices 
 
 were gathered together, according to th« 
 Appointment of their Matter, jefus came, and 
 /pake unto them , faying. All Power is given 
 unto me in Heaven and in Earth, ver. 18. As 
 if he had faid, I havefinifhed the Work which 
 my Father gave me to perform ; I have con- 
 flicted and built a Church which I have pur- 
 chaled with my own Blood; I was obedient 
 unto Death, but now Death is fwaliowed up 
 in Victory ; I am rifen from the Dead, and 
 have triumphed over the Grave, and am by 
 God the Father exalted to be a Prince and a 
 Saviour; He hath given all Things into my 
 Hands, and my Power is unlimited and unre- 
 ftrained ; all Things both in Heaven and Earth 
 obey my Will, and as an Act of this Autho- 
 rity, As my Father hath fent me, tvtnfofend 
 I you, and give you, by Virtue of the follow- 
 ing Commiffion, Power to make Difciples, and 
 in my Name lo admit them into the Church : 
 What ye ihall do herein according to my ln- 
 ftitution, I will ratify and confirm your Act, 
 for Lo, I am with you alway, even unto the End 
 §f the World ; Go ye therefore, and teach all 
 Nations, baptizing them in the Name of the 
 Father, and of the Son, and of the Holy Ghoft. 
 
 The Word Baptfm implies dipping or 
 plunging in Water, or fprinkiing or wafhing 
 with it; and as the Element of Water hath a 
 natural Property of cleanling, (6 this hath very 
 anciently been ufed both by Jews ami Gentiles 
 as a Sacred Rite to fignify inward Purification, 
 and the wafhing away of Crimes and Guilt ; 
 
 and 
 
of Baptifm and Confirmation. 3 
 
 and to this the Jews introduced another ufe of 
 Baptifm, and be fides Circumcifion, adopted it 
 as a Ceremony at the Initiation of Members 
 into their Church. After this, John, the Fore- 
 runner of the Meffiah, in order to prepare the 
 way for the Reception of the Gofpel, did in 
 the River Jordan adminifter the Baptifm of 
 Repentance. The Jews then, being accuf- 
 tomed to this Rite, did not look upon it as a 
 new or uncouth Ceremony, when our Lord 
 exalted ic into a perpetual Sacrament for the 
 Admiffion of Members into his Church. 
 
 All the Eflentials of Baptifm were pointed 
 ©ut by the Founder of our holy Religion, and 
 thefe were to remain without any Alteration : 
 But as to other Circumftances relating to the 
 Adminiftration, He hath left the Church at 
 Liberty to order fuch Ceremonies as fhallfeem 
 fitted to the State and Condition fhe is at any 
 time in ; and to make fuch Orders in relation 
 to the Manner of adminiftring this Sacrament, 
 which, though they are in themfelves indif- 
 ferent, yet it becomes our Duty to comply 
 with them, becaufe fhe prefcribes them. 
 
 The Primitive Churches were not without 
 their Forms for the decent and folemn Admi- 
 niftration of this Rite ; and the Church of Eng- 
 land hath not been wanting in making the fame 
 Provifion; and hath in her Common Prayer 
 Book inferted three feveral Offices for the Mi- 
 niftration of Bap.ifm, to be ufed according to 
 her Direction. One of them is for the Sake 
 of fuch whom the ancient Church ftiled Adults y 
 B 2 who 
 
4 An Evpofition on the Offices 
 
 who were of Riper Years, and were come to 
 the Ufe of* their Reafon, and capable of an- 
 fwering for themfelves when they came to be 
 Baptized. The other two are for the Ufe of 
 Infants^ one of them to be performed in the 
 Church j and the other in Private Houfes, out 
 of Companion to fuch Children, whofe Health 
 will not permit them to be carried out of Doors. 
 As all our Offices of Religion ought to be 
 well underwood by thofe who join in them, 
 that their Zeal may be well guided, and their 
 Behaviour iuitaby and properly directed -, and 
 with this View the Communion Office hath been 
 already explained, a.> being a Service which 
 every good Chnftian ought frequently to be 
 prefect at: So the B 'apt ijma I Office will require 
 the fame 1 \iins, though it be but once ufed in 
 Behalf of cve;y Member of our Church, and 
 his Baptifm is never to be repeated. For as 
 tothofc Few whowert Baptized fi nee they came 
 to \ t a or Difc retion, and anfwered for then-i- 
 ll I- ^ it is very fit that in attending to the 
 "Baptifm of others, they Ihould be remindedof 
 tlv: T i ngs tney tnemfelvea promifed, and of 
 the Engag< menrs they entered into, which it 
 is thri; bounden Duty to comply with. And 
 as the far greatcft Part of us were Baptized 
 in our tender Age, when we knew neither the 
 B&hefits o;. this Sacrament, nor the Vows and 
 Pro; piles which tfte charitable Care of our God- 
 fa.- Godmothers made for us, and in 
 
 ovi Names undertook that we ihouid Perform 
 them -, io it is exceeding ufetul for us ferioufly 
 
 to 
 
of Baptifm a fid Confirmation, 5 
 
 to liften to the Baptifmal Service whenever it 
 is performed, and to confider the Advantages 
 we are entitled to from having received that 
 Sacrament, and the Obligations which from 
 thence we are bound to fulfil. 
 
 In order therefore to make this divine Ser- 
 vice the better undtrftood, I /hall proceed to 
 a Practical Explanation of The Miniftration of 
 Public - B apt if in of Infants, to be ujed in the 
 Church, This is the Title it bears in tht Com- 
 mon Prayer Book; and this will remind us to 
 make two Obfervations. Firft y That &i" Law- 
 fulnefs of Infant Baptifm is maintained by our 
 Church, who in her twenty-it venth Article of 
 Religion declares, that it ought to " be re- 
 " tamed in the Church, as melt agreeable with 
 " the Inilitution of ChriuV' and hath here fur-- 
 nifhed us with a peculiar Office Tor the Mmi- 
 flration of it. The Baptizing of Infantb is no 
 novel Practice, but was in ufe in the Primitive 
 Church : And certainly when our Lord com- 
 manded his Apoftles to Baptize all Nations, 
 He would have exprefsly forbid the Baptizing 
 of Infants, if he had meant that they mould 
 be excluded ; but as he hath not, his Pcrmif- 
 fion mult be underfbood, and even i.jfants 
 comprehended under the Term of all Natk-ns, 
 Baptifm fucceeded in the Room of Circumci- 
 fion, and thofe who were then capable of the 
 one, are undoubtedly now qualified for the 
 ether. If Children of eight Days old were fit 
 to enter into Covenant with God by Circumci- 
 fion, no Reaibn can be given why Infants 
 B 3 ihould 
 
6 An Erpq/ition en the Offices 
 
 ffiould at any Time be debarred from enter- 
 ing into Covenant with God by Baptifm : Nor 
 is it any newThingfor Children or Minors to 
 agree to, and Fromife thofe Things by their 
 Guardians or Sureties, which thcmfelves arc 
 not able either to underftand or perform at the 
 Time in which they enter into that Engage- 
 ment. 
 
 A fecond Obfervation is, That this Office is 
 intended to be ufed only in the Church ; and 
 therefore whenever this Public Service is ufed 
 in any other Place, the Defign of the Church 
 is oppofed, who hath provided another Office 
 for Private Ufe. But I mall dtkr entering far- 
 ther on this Topic, until I come to conlidex 
 that other Form. 
 
 After the Title there follow fome Rubrics' 
 of Direction, i. Though, " if Neceffity fo 
 cc require, Children may be Baptized on any 
 " Day, yet the People are to be admoniihed, 
 <c that it is moil: convenient that Baptifm fhould 
 " not be adminiftred but upon Sundays and 
 rc other Holy-days, when the moil Number 
 <c of People come together ; as well for that 
 cc the Congregation there prefent may teftify 
 " the receiving of them that be newly Bap- 
 u tized into the Number of Christ's Church ; 
 " as alfo becaufe in the Baptifm of Infants 
 cc every Man prefent may be put in Remcm- 
 <c brance of his own Profeffion made to God 
 cc in his own Baptifm ; for which Caufe alfo 
 <f it is expedient that Baptifm be miniftered 
 " in the Vulgar Tongue/' 
 
 2. Cf There 
 
<yf Baptifm and Confirmation. 7 
 
 £. fC There (ball be for every Male Child 
 " to be Baptized, two Godfathers and one 
 M Godmother j and for every Female, one 
 " Godfather and two Godmothers." It will 
 interfere lefs with the Explanation of the Of- 
 fice, if I here fpeak of this Inftitution ; which 
 feems to be borrowed from the Jews, who 
 formerly did, and even now do require Spon- 
 fors to anfwer for thofe who are to be Cir- 
 cumcifed. Baptifm is a Covenant, wherein on 
 one Side God promiieth to convey Pardon 
 and Grace, and expects that Man mould, on 
 his Part, promife Faith and Obedience : And 
 fo when Infants, not yet arrived at the Ufe of 
 their Speech or their Reafon, are Baptized, it 
 becomes necefTary for fome other Perfons to 
 lend their charitable AfTiftance, and to under- 
 take in the Name of fuch Infants for the Per- 
 formance of their Part of the Covenant, 
 
 In the firft Ages of Chriftianity this Cuftom 
 was introduced into the Church ; and then in- 
 deed there was efpecial need of it : For if thofe 
 who were related to, and had the Care of any 
 Child which was Baptized, were, by the Per- 
 miflion of Providence, taken off by Perfec- 
 tion ; — or if, through y their own Frailty they 
 fell from the Faith, and revolted to Heathenifrn 
 for fear of Perfeeutionj — in thefe Cafes the 
 Church had ftill in referve fome who had fo- 
 lemnly engaged themfelves to fee the Children 
 brought up in the Faith and Fear of Christ. 
 And as the Cafe (lands now with us, confider- 
 ing the Coldnefs and IndirTerency of mod Peo- 
 B4 pie 
 
8 An Expojition on the Offices 
 
 pic in Affairs of Religion, the Ignorance which 
 incapacitates fome Parents, and the wicked • 
 Slothfulnefs which hinders others from Inftrucl- 
 ing; it from hence becomes very fit, that 
 ibme other Perfons, be fides the Parents, fhould 
 promife to overlook the religious Education of 
 the Children to be Baptized. The Parents are 
 already bound by an inviolable Law to pro- 
 mote the Spiritual, as well as the Temporal 
 Happinefs of their Children ; and therefore 
 they are not admitted as Sponfors in Baptifm, 
 but the Church requires this from others, as 
 a fupernumerary Security. If the Parents of 
 the Children take all poffible Care to give them 
 a virtuous and religious Education, the Sureties 
 are then tafed of their Charge : But if the Pa- 
 rents umit this \\ — if tht Children have the 
 Misfortune to loft their Parents, and to be left 
 Orphans 5 — if they take to ill Courfes, and 
 neglect the Duties of Religion; — in thefe Cafes, 
 Godfathers and Godmothers are obliged to exert 
 themfelves, and to remind them what a folemn 
 Vow, Promife and Profefiion was made in their 
 Name atBaptifm ; for they have a Sort of Pa- 
 ternal Right to aumoniin, exhort and rebuke 
 thofe for whom they are Sponfors. If this kind 
 of Guardianfhip be thought by any to be too 
 great a Burden, let them remember, that as 
 foon as the Child is come to Years of Difcre- 
 tion, and is inftrucled in the firft Principles of 
 Chriflianity, they may clifcharge the Obligation, 
 and quit themfelves of the Truft, by bringing 
 the young Perfon to thcBifhop to be Confirmed 
 
 bj 
 
of Baptifm and Confirmation. 9 
 
 by him, and to take upon himfelf th'ofe Vows 
 which his Sureties formerly made in his Name. 
 
 3. The next Rubric enjoins the giving de- 
 cent and timely Notice of a Chriftening to the 
 Miniftcr, either cf ever Night or before the 
 C( beginning of Morning Prayer ;" and that 
 when he hath " appointed" the Time of the 
 Day, they are all, immediately after the laft 
 LefTon, " to be ready at the Font," where 
 <c Pure Water" is to be provided for the Per- 
 formance of this facred Rite. Water is the 
 Element appointed by our Saviour as an 
 EiTential, without which the Sacrament cannot 
 be adminiitred j and it ought to be cc Pure," 
 both in regard to Decency, and to the fpi- 
 ritual Signiricancy of it, as employed to wafh. 
 away Sins. The Apoftles and Primitive Chrif- 
 tians Baptized in Ponds and Rivers, and in 
 any Place which had Water convenient; but 
 when the Empire became Chriftian,. and 
 Churches were built for the Worfhip of 
 Christ, Baptifteries were joined to them, or 
 Fonts (receiving their Name from the Foun- 
 tains or Springs formerly ufed for the fame 
 Purpofe) were fet up at the Entrance of them, 
 to fignify by their Situation the Admiffion of 
 Members into the Church by Baptifm. 
 
 The Time being now come, and every thing, 
 ready for the Celebration, the Prieft, who un- 
 der the Bifhop, and by Authority derived from 
 him, is the proper and ordinary Minilter of 
 Baptifm, or the Deacon^ as his Deputy or A£- 
 iiftantj fianding at the Font is to enquire whe • 
 B 5 cher 
 
10 An Expofithn on the Offices 
 
 ther cf this Child hath already been Baptized, 
 "or no?" The Rcafon of this Queftion is 
 founded upon this Chriftian Maxim, that Bap- 
 tifm is never to be repeated. There is but 
 <c one Lord, one Faith, one Baptifm," Epb. 
 iv. 5. As we are by that Sacrament admitted 
 into the Church of Christ, the very Nature 
 of it fhews that it ought to be but once admi- 
 niftred. Circumcifion under the Law, and Bap- 
 tifm under the Gofpel, were inftituted as Sa- 
 craments by which Men were to enter into Co- 
 venant with God; and if through Malice or 
 Frailty they afterwards break his Covenant, 
 they were not to be re-entered by thofe Rites, 
 but other Means were provided whereby they 
 might be reconciled to God, without being 
 Circumcifed or Baptized again : And thus in 
 the Nicene Creed we profefs to believe Cf one 
 <f Baptifm for the Remiffion of Sins." If 
 indeed this Rite mould be adminiftred in any 
 other Manner than that in which our Lord 
 inftituted it, and any of the EfTentials of Bap- 
 tifm mould be omitted, it then ceafeth to be a 
 Sacrament, it is of no Value or Efficacy, and 
 the Perfon in Behalf of whom this vain Cere- 
 mony was ufed, is obliged to receive the true 
 Chriftian Baptifm, attended with all its effential 
 Parts. Neither is this Rebaptization or a Re- 
 petition of the Sacrament, becaufe the other 
 was not according to the Inftitution of Christ, 
 and fo no Baptifm. 
 
 If the Minifter, upon Enquiry, is informed 
 that the Child hath not been already Baptized, 
 
 he 
 
ofBaptifin and Confirmation* 11 
 
 he then begins the Office with a Preface, in 
 which is declared that "ail Men are conceived 
 ce and born in Sin, and none can enter into the 
 <f Kingdom of God, except he be regenerate 
 ** and born anew of Water and of the Holy 
 £f Ghost j" and therefore he defires the Con- 
 gregation fC to call upon God through Christ, 
 " that he will grant to this Child that Thing 
 <c which by Nature he cannot have, that he 
 cc may be Baptized with Water and the Holy 
 <c Ghost, and received into Christ's holy 
 Cf Church, and be made a lively Member of 
 Cf the fame." Then, after the ufual Invita- 
 tion, " Let us Pray," follow two devout Pray- 
 ers: The former of them commemorates God's 
 Mercy in " faving Noah and his Family ia 
 u the Ark from perifhing by Water, and in 
 (c fafeiy leading the Children of IJrael through 
 * the Red Sea,'' which were two remarkable 
 Types of Baptifm; and alfo the Baptifm of 
 his Beloved Son, who thereby did cc fanctify 
 <c Water to the myftical warning away of Sin;" 
 and then God is befought c< mercifully to look 
 cf upon the Child, to wafh him and fanclify 
 " him with the Holy Ghost, that he being 
 (f delivered from Wrath, may be received into 
 " the Ark of Christ's Church, and being 
 " ftedfaft in Faith, joyful through Hope, and 
 cc rooted in Charity, may fo pafs the Waves. 
 " of this troublefome World, that finally he 
 4C 'may come trothe Land of everlafting Life.* 
 All here is fo eafy to the meaneft Chriftian^, 
 that it needeth no Explanation; only thus 
 B 6 muck 
 
12 An Evpofifion on the Offices 
 
 much iruft be remembred, that every one in 
 the Consecration ought devoutly to join in 
 this and all the other Prayers, andtofhew their 
 Piety, their Zea. and their Charity, in inter- 
 ceding tor die Child or Children here offered 
 to G d, that they may effectually receive all 
 the Benefits annexed to this holy Saerament. 
 
 ■ The next Prayer, by the moft awful and 
 prevailing Titles, begs of God, that " the In- 
 <f fant coming to his holy Baptifm, may receive 
 <c Remiffion of Sins by Spiritual Regenera- 
 " tion; that God, according to his Promife, 
 " would give to thofe who afk, let them that 
 cc feek find, and open the Gate unto them 
 <c that knock; that this Infant may enjoy the 
 <{ everlafting Benediction of his heavenly Wafh- 
 <c ing, and come to his eternal Kingdom." 
 What is meant here by Spiritual Regeneration 
 requires to be fpoken to; to " be regenerate 
 iC and born anew of Water/' are in the Be- 
 ginning of this Office fpoken of as the fame 
 Thing ; cc the Inward and Spiritual Grace," 
 conveyed to us in this Sacrament, is by our 
 Church Catechifm faid to be cc a Death unto 
 cf Sin, and anew Birth unto Righteoufnefs; for 
 " being by Nature born in Sin, and the Chil- 
 iC drc'n of Wrath, we are hereby made the 
 " Children of Grace." " We are buried with 
 €< Christ by Baptifm into Death, that like 
 ■J as Christ was raifed up from the Dead 
 <c by the Glory of the Father, even fo we 
 " fhould walk in Newnefs of Life." Rom.. 
 y'u 4. And the fame St Paul ftiles Baptifm 
 l « the 
 
ofBaptifm and Confirmation. 13 
 
 <c the Warning of Regeneration;" Tit. iii. J. 
 becaufe in Baptifm the Holy Spirit works in 
 us a Change fomethinglike a new Birth, tranf- 
 lating us from a natural State in jidam^ to a 
 fpiritual State in Christ; both the Water 
 and the Spirit at the fame Time concurring to 
 this new Birth : For as we are but once born 
 into our natural Life, io we are but once born 
 into our Spiritual or Chriftian Life: We are 
 but once Baptized, and once Regenerated - y — 
 Regenerated at the very Time when we are 
 Baptized. This is the Language of Scripture, 
 thus this Term was applied by the antient Fa- 
 thers, and thus it is ufed by our Church : So 
 that to fpeak of a Chriftian's being Regene- 
 rated in any other Stage of his Life ; or to ap- 
 ply the Term of Regeneration or new Birth, 
 to the turning from a iapfed State to a State of 
 Holinefs, — to that Renovation, Amendment 
 or Renewal of the Heart of Man, which is the 
 Duty of a Chriftian, and which the Word of 
 God exhorts us to acquire, — to make it fignify 
 Converfion or Repentance -, is, if there were 
 no worfe Confequences attending it, mixing 
 and confounding of diflinct Notions, mifap- 
 plying Scripture Phrafes, and abufing the an- 
 cient and known Language of the Church- 
 After this Prayer is ended, the Minifter 
 reads that Portion of the Gofpel by St. Mark,. 
 in which is related the kind Reception wnich 
 little Children met with from the BleiTed Je- 
 sus ; and then he is ordered to make*" a brief 
 " Exhortation on the Words" which he hath 
 
 read 5 
 
14 An Ejpofition on the Offices 
 
 read; obferving to the People that " Christ 
 (C commanded horde Children to be brought 
 cc unto him -, how he blamed thofe that would 
 cf have kept them from him ; how he exhort- 
 <c eth all Men to follow their Innocency; how 
 Cf he declared his Good-will towards them, by 
 cc Embracing them, Laying his Hands upon 
 cc them, and BlefTing them :" Hence we ought 
 to believe that he will be equally indulgent 
 towards this prefent Infant, and favourably 
 allow die charitable Work of thofe who bring 
 him to Baptifm : And upon this he begins a 
 Thankfgiving to Almighty God, for having 
 u vouch fafed to call us 10 the Knowledge of 
 cc his Grace, and Faith in him," begging that 
 he would Cf increafe this Knowledge, and con- 
 ct firm this Faith in us evermore, and give 
 tc his Holy Spirit to this Infant, that he may 
 " be born again, and be made an Heir of 
 €C everlading Salvation, through our Lord 
 ce Jesus Christ." 
 
 Next follows an Addrefs to the Godfathers 
 and Godmothers, reminding them of what 
 they have prayed for, and that they may furely 
 depend on Christ's performing his Promife 
 of granting their Petitions. But as in all Co- 
 venants there mud be an Engagement on both 
 Sides, fo in the prefent Cafe, the c< Infant muft 
 <c alio faithfully for his Part promife by his 
 " Sureties, until he come of Age to take it 
 " upon himfelf, that he will renounce the 
 " Devil and all his Works, and conftantly be- 
 
 " lieve 
 
of&aptifm and Confirmation. 15 
 
 Cf lieve God's holy Word, and obediently 
 u keep his Commandments." 
 
 Thefe Queries ought regularly to be made, 
 to, and anfvvered by the PeiTon who is to enter 
 into Covenant; but as the Infant is not capable 
 of understanding the Queftions, or of making 
 any Anfwer, this Incapacity muft be fupplied 
 by thofe who undertake for him, who muft 
 anfwer in his Name : And the Queftions 
 might without any Abfurdity be put to the In- 
 fant, " Don: thou Promife ? Wilt thou be Bap- 
 <c tized ?" And the Anfwers made by the Sure- 
 ties, reprefenting the Perfon of the Infant, 
 might without the lead Impropriety be, " I 
 <f promife, — I will: 1 ' Or the Demand may 
 be addreffed directly to the Sponfor, " Doit 
 ct thou in the Name of this Child ?" — But 
 however this be done, Anfwers ought to be 
 made in the Words fet down in the Common 
 Prayer Book, and not, as is too much the 
 Practice of the Times, A (lent to be given 
 only by Silence or a confenting Bow. 
 
 The firfl Demand relates to the Renuncia- 
 tion of the Devil, and every Work which is 
 oppofite to the Defign of Chriftianity, which 
 are to be abjured by all who enter into. Cove- 
 nant with God by Baptifm. The Second re- 
 quires a ftedfaft and lively Faith in the Holy 
 Trinity, and in ail the feveral Articles of the 
 Religion of Christ, which are there briefly 
 fummed up in the Words of the Apoftles 
 ©reed. The Third regards the Will and De- 
 fire of the Child to enter into the Church by 
 8 Baptinp, 
 
1(5 An E.i pojtiion on the Offices 
 
 Baptifm, or " be Baptized in this Faith ?** 
 and the pofitive Anfwer is, cc This is my De- 
 " fire:" charitably fuppofing that if the In- 
 fant underftood what is now tranfacling for 
 eternal Benefit, and was capable of explain- 
 ing himfelf, he would do it in thefe Words ; 
 and if when he comes of Age, he doth not 
 willingly and heartily confirm every Thing 
 which is here done and promiferi for him un- 
 der every one of thefe Demands, he thereby 
 forfeits all the Benefits which Chriftian Baptifm 
 confers. The fourth and 3a(l Queftion is, 
 whether " he will obediently keep God's holy 
 tc Will and Commandments, and walk in the 
 €C fame all the Days of his Life ?" And the 
 " Anfwer is, I .will." Thus then Wicked- 
 nefs being renounced, Faith declared, Obedi- 
 ence vowed, and Baptifm re quelled, the Mini- 
 ftration of the Sacrament may folemnly proceed. 
 But let me ftop to remark, that it is fup- 
 pofed that the Sponfors who undertake frhis. 
 kind Office in Behalf of another, do for them- 
 felves renounce all Sin, believe the Truths of 
 Chriftianity, and refolve to live as the Servants 
 of Christ;, for otherwife they are unfit Re- 
 prefentatives of an innocent Child, and fhame 
 themfelves when they enter into this Engage- 
 ment. Whiift thefe Demands and Anfwers are 
 making, the reft of the Congregation are not 
 to join therein : the whole Tranfaclion being 
 between the Minifter on the one fide, and the 
 Gourathers and Godmothers on the other. But 
 that this Time, inftead of being loft, may be 
 
 employed 
 
of Baptifm and Confirmation. 17 
 
 Employed to their Spiritual Advantage, let: 
 every one ferioufly recoiled what palled at his 
 own Baptifm -, and let him take this proper 
 Opportunity of renewing the Vows which were 
 then made in the Behalf of himfelf. When 
 the Minifter begins, "Doft thou renounce ?" — 
 Let him fay, not aloud fo as to difturb the 
 Congregation, but to himfelf, with a devout 
 Heart, " I do renounce the Devil and all his 
 <f Works, the vain Pomp and Glory of the 
 <f World, with all covetous Defires of the 
 " fame, and the carnal defires of the Flefh, 
 " fo that, God being my Helper, I will not 
 " follow nor be kd by them." When the 
 Miniftfer faith, " Doft thou believe I — repeat 
 to yourfelf the Articles of your Christian 
 Faith, and at the End fay in your Heart, 
 « All this I ftedfaftly believe." When he 
 faith, " Wilt thou be Baptized?— fay foftly, 
 " Lord, I thank Thee that I have been Bap- 
 <c tized in this Faith." And when he comes 
 to the laft Demand, " Wilt thou then obedu 
 " ently keep ? — fay within yourfelf, " I will 
 <c obediently keep God's holy Will and Com- 
 fc mandments, and walk in the fame all the 
 " Days of my Life ; and may the Grace of 
 " God afllft me herein. " Thus lhall we turn 
 this Part of the Service to our own ufe, into 
 an Acl of true Devotion, beneficial to our 
 own Souls, and acceptable to Almighty God. 
 The Stipulations being made, the Prieit of- 
 fereth up to our merciful G ->d four fhort Pe- 
 titions, to every one of which, as to every 
 
 other 
 
18 An Expofitlon on the Offices 
 
 other Prayer in this Office, the People are t* 
 aniwer " Amen" The Purport of them is, 
 that God would " Grant that the old Adam 
 u in this Child," the Original Corruption 
 which every one brings with him into the 
 World, c< may be fo Buried, that the new Man 
 " may be railed up in him : — That all car- 
 " nal Affections may die in him, and that all 
 " Things belonging to the Spirit, may live 
 cc and grow in him: — That he may have 
 " Power and Strength to have Victory, and 
 (i to triumph again!! the Devil, the World, 
 fC and the Fiefh :" — And that all who are 
 here (that is, at this Font, erecled in the Houfe 
 of God, and fet apart for this facred Office) 
 dedicated to God by his Minifters, " may alfo 
 " be endued with heavenly Virtues, and ever- 
 * f laftingly rewarded, through God's Mercy." 
 Next after this, follows a Prayer for the 
 Confecration of the Water. As in the other 
 Sacrament we hold, that after Confecration the 
 Elements retain the fame Nature, and are Bread 
 and Wine ftill : So here we think not that 
 there is any material Change of the Water, but 
 that it is neverthelefs proper, that by reciting 
 the Words which our Lord ufed when he in- 
 ftituted this Sacrament, and by Prayer, we 
 mould fet apart this Water from profane and 
 common Ufes, and dedicate it to God for the 
 facred Purpofe for which it is deugned, en- 
 treating him that it may become the Laver of 
 Regeneration to the Child to be Baptized there- 
 in : And therefore the Church prayeth, that 
 
 He 
 
of Baptifm and Confirmation. 3 9 
 
 He " whofe mod dearly beioved Son, for lhc 
 f< Forgivenefs of our Sins, did fhed ouc of 
 u his moft precious Side both Water and 
 " Blood, and gave Commandment to his Dif- 
 " ciples, that they mould go teach all Na- 
 " tions, and Baptize them in the Name of the 
 " Father, and of the Son, and of the Holy 
 " Ghost; would regard the Supplications of 
 " his Congregation, fan&ify this Water to 
 H the myflical Warning away of Sin, and 
 " grant that this Child now to be Baptized 
 " therein, may receive the Fulnefs of Grace, 
 " and ever remain in the Number of his faith - 
 " ful and elect Children, throughjESus Christ 
 " our Lord." 
 
 The Minifter then, taking the Child into 
 his Arms, require th of the Godfathers and 
 Godmothers to Name it. The Jews always 
 named their Children at the Time of their Cir- 
 cumcifion, and Chriftians have always given 
 them a Name at the Time of their Baptifm, 
 both which were Sacraments of their Initiation 
 into their refpective Churches. The Option 
 of the Name undoubtedly belongeth to the Pa- 
 rents, but as it is a Token of our new Birth, 
 thofe who undertake for us are enjoined to ac- 
 quaint the Minifter with it: Who calling the 
 Child by his Name, and either dipping him in 
 the Water, or pouring Water upon him, faith, 
 " I Baptize thee in the Name of the Father, 
 " and of the Son, and of the Holy Ghost." 
 This Form of Words is an eflential Part of 
 this Sacrament; it was prefcribed by our BleiTed 
 
 Lord, 
 
20 An E,rpoJit?on on the Offices 
 
 Lord, and none but Heretics ever prefumed 
 to make any Alteration in it. It denotes not 
 only the Authority of the Adminiftrator, and 
 by whom he is empowered to admit new Mem- 
 bers into the Church 5 but ir ieclareth the 
 Three Peribns in the holy and undivided Tri- 
 nity, into whofe Faith, Worlhip and Obedi- 
 ence every one is Baptized. 
 
 As to the Manner in which the Water is 
 ufed, either by pouring it upon the Child, or 
 dipping him in it, our Church hath not deter- 
 mined, but left it at large thai either Way may 
 be ufed according to Difcretion. In the firffc 
 Ages of the Church, the mofc common Cus- 
 tom was that of plunging or dipping the new 
 Converts, numbers of whom were grown Per- 
 fons, into the Water: And as long as the 
 warm Climates of the Eaft, and the Strength 
 of the Perfons Baptized prevented any Incon- 
 veniency from following it, this was obferved; 
 but yet not fo rigidly as never to be altered 5 
 for even then, in the Primitive Times, in the 
 Cafe of Clinics or Sick Perfons who were con- 
 fined to their Beds, and could not attend the 
 public Baptifteries, this Sacrament was per- 
 mitted to be adminiftred by Afperfion or pour- 
 ing of Water on them. This Method after- 
 wards grew more common; and as the Gofpel 
 fpread towards the colder Countries of the 
 North, fprinkling Was more commonly ufed, 
 left the Perfon's Health fhould be endangered 
 by the other Practice of dipping : And furely 
 Infants require as tender Uiage as Sick Per- 
 fons, 
 
of Baptifm and Confirmation. 21 
 
 fons, and if fprinkling with Water hath always 
 been thought furrlcie.it for thefe, it cannot with 
 any fnew of Reafon be denied to the others. 
 Water mutt be ufed ; as to the Quantity it is 
 indifferent ; nor mud we think that the Grace 
 given by God in Baptifm is meafuied by, 
 tor bears any Proportion to the Quantity of 
 Water ufed in that Sacrament. 
 
 The Baptifm being com pleated, and the In- 
 fant thereby made a Chriftian, the Mmifter, 
 (till holding him in his Arms, fojemnly declares 
 his <c Reception into the Congregation of 
 " Christ's Flock, and figns him on the Fore- 
 t£ head with the Sign of the Crofs, in Token 
 " that hereafter he mail not be afnamed to 
 <c confefs the Faith of Christ crucified, and 
 <c manfully to fight under his Banner againft 
 <c Sin, the World, and the Devil, and to con- 
 Cf tinue Christ's faithful Soldier and Servant 
 « unto his Life's End." 
 
 This ancient, harmlefs and figniricant Cere- 
 mony hath met with much Oppofition from 
 the Adverfaries of our Church, and by foine 
 been made an Argument for diffenting from 
 us. The Rubric at the End of this Office re- 
 fers us to the thirtieth Canon of our Church for 
 Satisfaclion herein; and therefore initead of 
 faying any Thing of my own on this Head, 
 and becaufe many have not the B^ok of Ca- 
 nons by them, I lhall beg Leave to make a 
 large Extracl from it. It bears for its Title, 
 <c The lawful LJfe of the Oofs in Baptilna ex- 
 " plained." In it the Convocation (i com- 
 
 " mends 
 
23 An ExpoJItion on the Offices 
 
 " mends to all the true Members of the ChurcU 
 cc of England^ thefe their Dire&ions and Ob- 
 cc fervations." 
 
 cc Firlt, That although the Jews and Hea- 
 c; thens derided both the A pottles, and the reft 
 cf of the Chriftians, for preaching and believ- 
 cc ing in him who was Crucified upon the 
 cc Crofs ; yet all, both Apoftles and Chriftians, 
 <c were fo far from being difc our aged from 
 <c their Profeflion by the Ignominy of the 
 cc Crofs, as they rather rejoiced and triumphed 
 cc in it. Yea, the Holy Ghost, by the Mouths 
 cf of the Apoftles, did honour the Name of 
 cc the Crofs (being hateful among the Jews) 
 <c fo far, that under it be comprehended not 
 (< only Christ crucified, but the Force, Ef- 
 " feels, and Merits of his Death and PaiFion, 
 <f with all the Comforts, Fruits and Promifes 
 " which we receive or expect thereby." 
 
 " Secondly, The Honour and Dignity of 
 " the Name of the Crofs, begat a reverend 
 <f Erlimation even in the Apoilles Times of 
 cc the Sign of the Crofs, which the Chrifliaris 
 cc fhortly after ufed in all their Actions, there- 
 Cf by making an outward Shew and Profeflion, 
 _ " even to the A'ftonifhment of the Jews, that 
 " they were not aftiamed to acknowledge him 
 " for their Lord and Saviour, who died for 
 " them upon the Crofs. And this Sign they 
 c( did not only ufe themfelves with a kind of 
 fC Glory, when they met with any Jews, but 
 " figned therewith their Children when they 
 cc were Chriilened, to dedicate them by that 
 
 " Badge 
 
%f Baptlfm and Confirmation. 25 
 
 c< Badgre to his Service, whole Benefits be*r 
 <c ltowed upon them in Baptifm, the Name Or 
 " the Crofs did reprefent. And this Uie of 
 cf the Sign of the Crofs in Bapcifm was held 
 Cf in the Primitive Church, as well by the 
 f£ Greeks as the Latins, with one Conient and 
 " great Applaufe. At what Time, if any had 
 u oppofcd themftlves againft it, they would 
 cc certainly have been cenfured as Enemies of 
 £C the Name of the Crofs, and confequently 
 <c of Christ's Merits, the Sign whereof they 
 " coulu no better endure. Tins continual and 
 " general Ufe of the Sign of the Crofs, is tvi- 
 cc dent by many Teftirnonies of the Ancient 
 " Fathers/' 
 
 " Thirdly, It mull be confefTed that in pro- 
 " cefs of Time the Sign of the Crofs was 
 " greatly abufed in the Church of Rome^ el- 
 " pecially after that Corruption of Popery had 
 *' once poficilcd it. But the Abute of a Thing 
 M doth not take away the lawful Ufe of it. 
 " Nay, {o far was it from the Purpofe of the 
 " Church of England to for fake and reject the 
 " Churches of Italy , France, Stain, Germany, 
 " or any fuch like Churches, in all Things 
 " which they held and pradtiied; that it doth 
 il with Reverence retain thofe Ceremonies 
 " which do neither endamage the Church of 
 is God, nor offend the Minds of fober Men : 
 M And only departed from them in thofe par- 
 " ticular Points, wherein they were fallen both 
 " from themfelvcs in their ancient Integrity, 
 " and from the Apoftolical Churches which 
 
 cc werc 
 
24 An Expofition on the Offices 
 
 " were their firft Founders. In which rcfpecl:, 
 cc amongft fome other very ancient Ceremo- 
 cc nies, the Sign of the Crofs in Baptifm hath 
 cc been retained in this Church, both by the 
 <f Judgment and Practice of thofe Reverend 
 cc Fathers and great Divines, of whom fome 
 <c conftantly fuffered for the Confeflion of the 
 <c Truth, and others being Exiled, did after 
 cc their Return continually defend and ufe the 
 cc fame. . This Resolution and Practice of our 
 (< Church hath been allowed and approved, 
 " becaufe indeed the Ufe of this Sign in Bap- 
 cc tifm, was ever accompanied here with fnch 
 " fuitlcient Cautions and Exceptions againft all 
 " Popifh Superflition and Error, as in the like 
 <c Cafes are either fit or convenient." 
 
 cc Firft, The Church of England fince the 
 " abolifhing of Popery hath ever held and 
 cc taught, and fo doth hold and teach (till, that 
 " the Sign of the Crofs ufed in Baptifm, is no 
 <c Part of the Subftance of that Sacrament: 
 "' For when the Minifter dipping the Infant in 
 " Water, or laying Water upon the Face of 
 c< it, (as the Manner aifo is) hath pronounced 
 C£ thefc Words, / Baptize Thee in the Name cf 
 " the Father, and of the Sen, and of the Holy 
 " Ghoft, the Infant is fully and perfectly Bap- 
 " tized. So as the Sign of the Crofs being 
 4< afterwards ufed, doth neither add any thing 
 C( to the Virtue and Perfection of Baptifm, 
 <c nor being omitted doth detract: any thing 
 cc from the Effect and Subftance of it." 
 
 <f Secondly^ 
 
of Baptifm and Confirmation. 25 
 
 il Secon'dly, It is apparent that the Infant 
 " baptized is, by virtue of Baptifm, before it 
 ff be figned with the Sign of the Croft re- 
 4S ceived into the Congregation of Christ's 
 <c Flock as a perfeft Member thereof, and not 
 " by any Power afcribed unto the Sign of the 
 " Crofs. So that for the very Remembrance 
 " of the Crofs, which is very precious to all 
 H them that rightly believe in Jesus Christ, 
 f ^and in the other Refpecis mentioned, the 
 " Church of England hath retained ftill the 
 <( Sign of it in Baptifm : Following therein 
 3 the Primitive and Apodoiical Churches, and 
 " accounting it a lawful outward Ceremony 
 ' c and honourable Badge, whereby the Infant 
 V. is dedicated to the Service of him th.it died 
 iC upon the Crofs.' * 
 
 < f Laftly, The Ufe of the Sign of the Crofs 
 <l in Baptifm, being thus purged from all Po- 
 IC piih Superltition and Error, and reduced in 
 " the Church of England to the primary In- 
 cc ilitution of it, upon thofe true Rules of 
 ic Doctrine concerning Things indifferent, 
 cc which are confonant to the Word of God, 
 ff and the Judgments of all the ancient Fa- 
 ic thers, we hold it the Part of every private 
 ^ " Man, ""both Minister and other, reverently 
 <i to retain the true Ufe .of it prefcribeju 1 by 
 * l public Authority, confidering that Things 
 Cf of themfelves indifferent, do in fome Sort 
 <f alter their Natures, when they are either 
 4< commanded or forbidden by a lawful Ma- 
 <c giltrate, and may not be omitted at every 
 C ?« Man s 
 
26 An Fjxpofitlon on the Offices 
 
 €C Man's Pleafure contrary to the Law when 
 ec they be commanded, nor ufed when they are 
 ** prohibited." 
 
 To return to the Baptifmal Office : After 
 the Infant is received into the Congregation, 
 the Lord's Prayer is repeated : And after that, 
 •the Church, fenfible of the great Benefit the 
 Child hath been made Partaker of, heartily 
 thanks God that he hath been cc pleafed to Re- 
 <f generate him with his holy Spirit, to receive 
 #; him for his own Child by Adoption, and to 
 tf incorporate him into his holy Church." And 
 then God is humbly befought " to grant that 
 fC this Infant being dead unto Sin, and living 
 iC unto Righteoufnefs, and being buried with 
 c< Christ in his Death, may crucify the old 
 " Man, and utterly abolifh the whole Body 
 ec of Sin ; and that as he is made Partaker of 
 i( the Death of his Son, he may alio be Par- 
 " taker of his Reiurre&icn ; fo that finally he 
 " may be an Inheritor of the heavenly King- 
 « com." 
 
 All how {landing up, nothing remains but 
 an Exhortation which the Minifter is to make 
 to the Godfathers and Godmothers; reminding 
 .them of what they as Sureties have undertaken 
 for the Child ; and that this is no Matter of 
 mere Form, but that it is their cc Parts and 
 4C Duties to fee that this Infant be taught, fo 
 £C loon as he i h all be able to learn, what a fo- 
 <c lemn Vow, Promife and ProfeiTion he hath 
 fC here made by them;" to do all that is in 
 fcheir Power towards having him M VirtuoufSy 
 
 iC brought 
 
of Bapiifm and Confirmation. 27 
 
 a brought up to lead a Godly and a Chriftian 
 "Life;" that to this End he fhould attend 
 to " hear Sermons, and fhould learn the Creed, 
 cc the Lord's Prayer and the Ten Command- 
 cc ments in the Vulgar Tongue, and be in- 
 cc Unacted" not only in the Words, but the 
 Senfe of the Church Qatechijm, and thtn they 
 are to bring him to the Bifhop to be Confirmed, 
 and to take upon himfelf thofe Vows which 
 they his Sureties have now made in his Name. 
 And here the Service Ends. 
 
 After this is added this Declaration for the 
 Comfort of Parents, cc It is certain by God's 
 cc Word, that Children which are Baptized, 
 cc dying before they commit actual Sin, are 
 " undoubtedly raved." For as full Pardon 
 and Remifiion of Sin, is one of the Benefits 
 01 this Sacrament, the Baptized Infant can 
 have remaining in him no Taint of that Ori- 
 ginal Guilt which he derived from the Fail of 
 his fir ft Parents ; and if he die in his tender 
 Age, before there is any pofhbility of appre- 
 hending Good and Evil, or of offending by 
 the Commifhon of actual Sin-, he mud to that 
 Time have continued Guiltlefs, and fo die in 
 the Favour of God, and through Mercy and 
 the Grace received in Baptifm, be admitted as 
 one of Chust's Fold into the Kingdom of 
 Heaven. 
 
 C 2 
 
28 An Expq/ition on the Offices 
 
 Of PRIVATE BAPTISM. 
 
 HAVING already explained in an eafy 
 and practical Manner, The Office of 
 Public Baptifm ; I come now to confider the 
 next Service in our Common Prayer Book, 
 which is there intitled, The Miniftr at ionof Pri- 
 vate Baptifm of Children in Houfes. And here 
 my Labour will be much Abridged, as there 
 are many Things in this Office which have 
 been already explained in the former. The 
 EfTentials of Baptifm are always the fame, and 
 are never to be omitted or-alterech But the 
 Time and the Place, the Manner and Circum- 
 ilances admit of fome Variation. 
 
 The firft Rubric which precedes this Office; 
 requires the Minifter or f< Curate of every Pa- 
 <c rifli to Admonilh the People, that they de- 
 Cf fer not the Baptifm of their Children longei 
 cf than the tirib'or fecond Sunday after theii 
 " Birth without great and reafonable Cauie." 
 To delay any Point of Duty is dangerous, fina 
 Time and the Accidents it brings with it are 
 not in our Power ; and it Parents for no fub- 
 ilantial Reafon defer the Baptifm of Children; 
 when their precarious Lift depends on fo flendei 
 a Thread, and in the mean Time Death fhoulc 
 thatch them away Unbaptized ; how woulc 
 3 the] 
 
of Baptifm and Confirmation. 29 
 
 they blame rhemfelves for fuch a Neglect of 
 Duty? 
 
 The Minifters are farther to warn their 
 Flock, H That without great Caufe and Ne- 
 11 cefilty they procure not rheir Children to be 
 " Baptized at Home in their Houfes : But 
 u when Need fhall compel them fo to do, then 
 <c Baptifm fhall be adminiftered on this Fa- 
 •', fhion," afterwards fet down. From whence 
 we may draw two Obfervations, nrft, That 
 the Church is the Place in which Baptifm ought 
 generally and regularly to be adminiftered ; 
 and, fecondly, That whenever it is done in a 
 Private Houfe, this Private Office only mud: 
 be ufed, I need not take any Pains to prove 
 that no Part of God's Service more properly 
 -demands Reverence and Solemnity, than the 
 Adminiftration of thofe Sacraments which 
 Christ himfeif hath ordained. The Jewi/b 
 Sacrifices were confined folely to the Temple, 
 and the Chrillian Sacraments, are with great 
 Propriety to be celebrated in our Churches, 
 except in thofe Cafes where Sicknefs or Infir- 
 mity difpenfeth with Solemnity : and furely 
 we fhall feem very undeferving of rae Grace 
 of God, if we think much to wait in his 
 Koufe to partake of the Means. And as to the 
 Sacrament of Baptifm, it cannot well be ad- 
 miniftered with fo much Reverence in private 
 Houfes, where it is frequently attended with 
 Indecencies very unbefitting fuch an holy 
 Rite ; — where the Guefts come as to an Enter- 
 tainment or a Merry-meeting, and too often, 
 C 3 I fear, 
 
30 An Eapojition on the Offices 
 
 I fear, look upon the Miniftration of it, and 
 the Prayers ufed at it, only as a formal cuf- 
 tomary Introduction to their Jollity and Feaft- 
 ing, if not to their loofe Mirth. In order to 
 prevent this Cuilom as much as poflible, let 
 the Parents or thofe who have the Care of iin- 
 baptized Infants, neither deceive the Minifters 
 nor their own Souls, by pretending the Chil- 
 dren are weak and in danger of Death, when 
 they are not ; for to procure the Sacrament to 
 be given in Private by a Lie, is a Crime which 
 will certainly be very odious in the Sight of 
 the God of Truth, and will not go un- 
 pu mined. 
 
 Secondly, As our Church hath kindly pro- 
 vided for Cafes of Neceiiky by a particular 
 Office, fnc muft be underftood to forbid the 
 Ufe of the other Office of Public Baptifm upon 
 fuch Occasions. The former was compofed to 
 be ufed when the Danger the Child is in re- 
 quires Haite, and the Time and Exigence will 
 not permit larger Forms or greater Solemnity; 
 and therefore the EfTentials being obferved, the 
 other Ceremonies muft give way to Neceffity ; 
 and if thcChild furvives its prefent weak State, 
 it is to be brought to Church to be received in- 
 to the Congregation, and the Sponfors are then 
 to Promife for it : Rut all this is prevented 
 when the whole Solemnity is performed in a 
 Chamber, which is ftrictly ordered to be done 
 only at the Font. Befides which I might add, 
 that there are feveral PalTages in the Public 
 OfHce, which are peculiarly adapted to its Ufe 
 
 in 
 
&f Baptifin and Confirmation, 31 
 
 In the Church, and which are not free from 
 Abfurdity and Impropriety when they arc de- 
 livered in a private Room. j 
 
 The next Rubric limits the Performance of 
 this Sacrament to fc the Minifter of the Pafifh, 
 <c or in his Abfence to any other lawful Mi- 
 <c niiler that can be procure^." So that Wo- 
 men and mere Lay-men are wholly excluded 
 from intermeddling herein. When cur Lord 
 inflituted Baptifm, he gave his CommilTion to 
 his Apofties, and in them to their SuccciTors, 
 and promifed, as to what they mould do here- 
 in, to be with them " even unto the End of 
 Cf the World," To admit Perfons into the 
 Church, is an Act of Authority which none 
 fhould pretend to, bu. . ~< who art thereunto 
 impowered by Christ t [ead of it: And 
 in his Name it is that they on God's Part pro- 
 mife Remiffion of Sins and S] Regefte- 
 
 ration, which come primarily an i oris i ally 
 from God, and are never conveyed to Man in 
 the Sacraments, but by thole whom he hath 
 been pleafed to make his Infrruments. That 
 this is the Opinion of our Church is plain from 
 her Declaration in the twenty-third Article, 
 where fhe faith, cc It is not lawful for any Man 
 <c to take upon him the Office of public Preach- 
 <c ing or Miniftry, of the Sacraments in the 
 <c Congregation, before he be lawfully called 
 " and fent to execute the fame :" And in her 
 twenty-fixth Article fhe difcovers the Grounds 
 on which fhe pafTcth this Judgment, becaufe 
 " Thofe who have Authority in die Miriifcra- 
 
 C 4 « tion 
 
32 An L&xpqfiiion on the Offices 
 
 ,f tion of the Word and Sacraments, do not 
 * f the fame in their own Name, but in 
 ^ Christ's, and do minifler by his Commif- 
 11 fSonand Authority/' 
 
 When therefore an infirm Infant is to be 
 baptized at Home, and a lawful Minifler is 
 procured, he " with them who are prefent, is 
 " to call upon God, and fay the Lord's 
 ,r Prayer, and as many of the Collects ap» 
 " pointed to be (aid before in the Form of 
 •* Public Baptifm, as the Time and prefent 
 " Exigence will fufFer. And then the Child 
 f< being named by fomt one that is prefent, 
 *\ the Minifrer fhall pour Water upon it/' and 
 ufe that divine and unalterable Form j Ci I 
 •• Baptize Thee in the Name of the Father, 
 <f and of the Son - , and of the holy Ghost. ' 
 After which he concludes the Service witii 
 a Thankfsnving from the former Office. 
 
 Left ar# one fhould imagine that the Sacra- 
 jment adminiflered in this fhort and concife 
 Manner, is not complete, and the Child here- 
 by not made a Chriftian : or ihould be apt to 
 think or fay, that the Child is only half Chrif- 
 tened, as too many Ignorant People foolifnly 
 and abfurdly exprefs themfelves ; the Church 
 adds, by way of Explanation, c ' Let them not 
 ' f doubt, but that the Child fo Baptized is 
 <c lawfully and fufficiently Baptized, and ought 
 fC not to be Baptized again. Yetneverthelefs, 
 " if the Child which is after this fort Bap- 
 cc tized, do afterward live, it is expedient that 
 <f it be brought into the Church, to the Intent 
 
 " that 
 
of Baplifm and Confirmation. 33 
 
 €C that if the Minifter of the fame Parifh did 
 " himfelf Baptize that Child, the Congrega- 
 " tion may be certified of the true Form of 
 c; Baptifm, by him privately before iifed: 1 ' 
 And then he is to declare this in the Words 
 fet down in the Book. 
 
 " But if the Child were Baptized by any. 
 c; other lawful Minifter," then he is to exa~ 
 mine thofe who bring the Child to Church, by 
 whom it was done, — in whofe Prefence, — and 
 with what Matter and Words the Child was 
 Baptized; and if by their " Anfwers he finds 
 cc that all Things were done as they ought to 
 (C be : then mail not he Chriften the Child 
 " again,, but (hall receive him as one of the 
 '.' Flock of true Chnftian People," and in 
 Words let down, acquaint the Congregation, 
 that all having been " well done, he is by the 
 <c Laver of Regeneration in Baptifm received 
 " into the Number of the Children of God, 
 €i and Heirs of everlafting Life." 
 
 The Gofpel is read, and the Exhortation- 
 upon it, the Lord's Prayer repeated, and the 
 Thanksgiving follows, almoft all agreeing with 
 the former Office, except the change of a few 
 Words in regard to the Child's having been al* 
 ready Baptized. Then the Name of the Child 
 being afked, the Godfathers and Godmothers 
 have the fame Demands put to them, and the 
 fame Anfwers are required. After which the 
 Minifter. receives him into the Congregation, 
 and iigns him with the Crofs j and after the 
 ihort Preface, returns God hearty Thanks in 
 C 5 Behalf 
 
34 An E.vpnfuion on the Offices 
 
 Behalf of the Infant, and concludes with an 
 Exhortation relating to the Duty of the Spon- 
 fors, all pretty nearly the fame a^ in the former 
 Office. So that here no farther Explanation 
 is requifue. 
 
 There is a Poflibility that when the Pried 
 questions thofe who bring the Child, whether 
 he hath been rightly Baptized, their Anfwers 
 may be lb uncertain that he cannot learn whe- 
 ther the Infant hath had the true Chriftian 
 Baptifm. or whether any of the effential Parts 
 of that Sacrament were omitted : And in this 
 Cafe- he is ordered to ufe the whole Service 
 of Public Baptifm, but when he comes to the 
 Form of 'Baptifm to fay,~~" If thou art not al- 
 cc ready Baptized, I Baptize thee, &c." And 
 this Form of Hypothetical Baptifm is, I think, 
 made ufe of for thofe Children whole Parents 
 have deferred them in their Infancy, when 
 they fall into charitable Hands, and it is not 
 known whether they have been already Bap- 
 
 tized or not, 
 
 Of the BAPTISM of fnch as are of 
 R'rpe'r Years. 
 
 T hath been cbferved that our Church, in 
 
 her Liturgy, hath .fnrniihed us with three 
 
 different Offices to be ufed in the Celebration 
 
 of the Sacrament of Baptifm, each adapted to 
 
 4 the 
 
of Baptifm and Confirmalhn. 35 
 
 the particular Circum fiances either of Place or 
 Perfon. The third and lad of thefe comes 
 now to be briefly confidered. — I fay briefly, 
 becaufe the Ellen tials of Baptifm being religf- 
 oufly preferved in them all, and the Adcrcffes 
 to the Almighty both hi the Petitions and 
 Thankfgivings being nearlythe fame, a Single 
 Explanation of them is fufficient, and Repe- 
 titions would be ufelefs # and inflpid. 
 
 This Service is intitled*, <c The Ministration* 
 <c of Baptifm to fuch as are of Riper Years,, 
 cc and able to anfwer for themfelves." And 
 therefore it is piain that, in this Cafe, fome 
 Parts of k miift differ from the other Forms, 
 which regarded onlv theJBaptizing of Infant?, 
 who could not comprehend the Terms of the 
 Gofpel Covenant, "nor were able to anfwer for 
 themfelves. 
 
 This Office was not originally in our Litur- 
 gy, but w^as compofed and inferted at the lad 
 Review, fnon after the Reftorafiom of our 
 Church and Nation : when with the R'eturn of 
 thofe invaluable Bit Mings, we were overflowed 
 with Jews and Infidels, and an Inundation of 
 Sectaries who called themfHve^ Ohriftiaiv, 
 when many of them had never been regularly, 
 admitted into the Churcri. On thefe Accounts 
 the tender Care of our Governors in the 
 Church, thought it proper to cornpoie this 
 Office, to be used in Favour of thofe nno 
 mould be thoroughly periuaded of the Nricf- 
 fity o( Chriftian Baptif u, and defi rotfc in that 
 Sacrament to give their Name to Christ, and 
 G6 . , who> 
 
36 An Expojitlon on the Offices 
 
 who on Admittance into the Church would To- 
 lemnly Promife and Vow to adhere to the Fairh . 
 of Christ, and to live as his holy Gofpel re- 
 quires. And, befides this, as our Commerce 
 extended itfelf far both into the Eaftern and 
 Weftern Parts of the World, and by the Care 
 and Pains of good and pious Labourers in the 
 Word and Doctrine, many were drawn from 
 their Heathenifrn and Idolatry, and became 
 perfuaded of the Truth of Chriftiariity ; this 
 was ftill another and a very powerful Reafon 
 for our having an Office fuitable to the Occa- 
 fions of receiving thefe Converts into the 
 Church of Christ by Baptifhv 
 
 But though our Defire is great to enlarge the 
 Kingdom of our Lord, yet all poflible Care 
 is taken not to admit as his Subjects any who 
 for worldly Motives or with indirect Views 
 would croud into it. We defire no Converts, 
 but fuch who are Sincere and Honeft, — who 
 are fully informed in the Nature of the Chrif- 
 tian Covenant, and are perfuaded in their Minds 
 that it is their Duty and their fpiritual Intereft 
 to come into it. - The Hearts of Men are in- 
 deed deceitful, and defperately wicked, fo that 
 we cannot certainly know them. It is poffible 
 we may be deceived in the Judgment we make 
 of them : And this mould fpur us up to a 
 more diligent Enquiry into the State of their 
 Souls, and the Sincerity and Soundnefs of their 
 Intentions; and with this View our Church 
 orders in her Rubric before this Office, that 
 "* when any fuch Perfons who are of Riper 
 
 " Years 
 
of Baptifm and Confirmation. 37 
 
 <c Years are to be Baptized, timely Notice 
 cc fhall be given to the Bifhop, or whom he 
 " fhall appoint for that Purpofe, a Week be- 
 cc fore at the lead, by the Parents, or fome 
 ci other difcreet Perfons ; that fo due Care 
 cc may betaken for their Examination,whether 
 cc they be fufficiently indructed in the Princi- 
 cc pies of the Chriftian Religion ; and that 
 cc they may be exhorted to prepare themfclvcs 
 cc with Prayers and Fading for the receiving 
 €i of this Holy Sacrament/' Where, by the 
 way, we may obferve, that as Retirement from 
 the World, in order to give ourfelves up for a 
 Time to ferious Thoughts and Meditations, 
 and as Falling; and Abdinence, attended with 
 fervent and earned Prayers to God for his Par- 
 don and Ble fling, are the fitted Means to ob- 
 tain his Favour before we enter upon any fo- 
 Jemn and weighty Work j fo Perfons who 
 defire to receive the Chriftian Baptifm will 
 with the greated Propriety fpend the Time 
 immediately preceding it in this devout and 
 religious Manner. 
 
 " If they fnall be found fit, then the God- 
 " fathers and Godmothers (the People being 
 M afTembled upon the Sunday or Holy-day ap- 
 " pointed) fhall be ready to prefent them at 
 " the Foot immediately after the Second 
 c< Lefibn, either at Morning or Evening Pray- 
 " er, as the Curate in his Difcretion fhall think 
 u fit." The Godfathers and Godmothers here 
 mentioned prefent the Perfon at the Font to 
 be Baptized, as thole mentioned in the other 
 
 Office 
 
38 An Expofition on the Offices 
 
 Office bring the Infants to receive that Sacra- 
 ment: but in other Refpects they are very- 
 different. At the Baptifm of an Infant they 
 are Sponfors to anfwer for him, and enter into 
 an Engagement to fee him reiigioufly Edu- 
 cated ; but here they are only Witnefles of the 
 Perfon's entering into the Chriflian Covenant, 
 when with his own Mouth he binds himfelf to 
 comply with the Terms of it j and the only 
 Duty incumbent on them, is to remind him 
 of the folemn Vows he here takes upon him. 
 
 All being ready, and ttanding at the Font, 
 the Prieil is to ei quire whether the Party hath 
 been already Baptized : and being allured that 
 he hath not ; he acquaints the Congregation, 
 that all Men are born in Sin ; and commit 
 many actual TranfgrelTions, and that they 
 cannot enter into the Kingdom of Heaven, 
 except they be born anew of Water -and of 
 the Holy Ghost: He therefore befeeches 
 them to call upon God for the gracious Ac- 
 ceptance of the Perfon new prefent, and goes 
 before them in the Prayers commented upon 
 in the former Office. 
 
 The Gofpel is then read, beir>g taken out of 
 the third Chapter of St. John, wherein the 
 Evan gelid records the Difcourfe which our 
 blefTed Lord had with Nicodenuis, when he 
 fhewed the Necefiity of being born again' of 
 Water and of the Spirit: A Portion of 
 Scripture extremely well adapted to this Oc- 
 cafion. And in the Exhortation following the 
 Minuter riiateS the Application, and . fhews 
 
 them 
 
of Baptif?n and Confirmation. 39 
 
 them the Commif&on fdr'v -g which the 
 
 Apoftles received or tl 4 er, and the 
 
 readinefs with which the fir n fans fub- 
 
 mitted to this facred Ordinance, and gives 
 them good Grounds of Bope that to this Per- 
 fon truly repenting and coming unto Christ 
 by Faith, he will grant Remiflion of Sins and 
 iht Gifts of the holy Ghost, and eternal Life. 
 
 Next follows the Thankfgiving for our be- 
 ing received into the Knowledge of Chrifti- 
 anity, with a Petition for the Increafe and 
 Confirmation of it; and then the Priefc, ad- 
 dre fling hip felf to the Perfon to be Baptized, 
 makes the fame Demands as in the former 
 Office, and he with his own Mouth is to an- 
 fwer every one of them particularly. 
 
 After this, is done the Pried takes the Can- 
 didate for this Sacrament " by the right Hand ; 
 <c and placing him conveniently by the Font, 
 u iL all afk the Godfathers and Godmothers 
 " the Name ; and then will dip him in the 
 <c Water or pour Water upon him, faying" 
 thole folemn and invariable W T ords which the 
 hleiTed Jesus appointed always to be ufed when 
 this Sacrament is adminiflered ; and then he 
 " receives him into the Congregation of 
 " Christ's Flock, and figns him with the 
 <f Sign of the Oofs*" and exhorts the Con- 
 gregation to join with him in the Lord's 
 Prayer, and in humble Thanks for the Blefs- 
 ings received, and devout Supplications for 
 him who is now admitted into the Church by 
 Chriftian Baptiim, He then addreileth himfelf 
 
 &ft 
 
40 An Expofiilon on the Offices 
 
 fir ft to thoie who have been choferr WimeiTes 
 of this facred Action, and chargeth them to 
 put him in mind of the folemn Vow, Pro mile 
 and Profellion which he hath here made j and 
 then to the new Baptized Perfon, exhorting 
 him <f to walk aniwerably to his Chriftian 
 cc Calling, and as becometh the Children of 
 « Life."; 
 
 Here the Office ends: Only a Rubric is 
 added, declaring it to be " expedient that 
 Cf every Perfon thus Baptized, mould be Con- 
 ic firmed by the Bifhop lb foon after his Bap- 
 cc tifm as conveniently may be : that fo he 
 " may be admitted to the holy Communion." 
 
 Of CONFIRMATION. 
 
 THE ancient and Apoflolical Rite of 
 Confirmation was in the firft Times of 
 ChriOianity adminiftered with Prayer and Im- 
 pofition of Hands : fome additional Ceremo- 
 nies were afterwards inferted in the Celebration 
 of it; and the Church ( f Rome hath brought 
 into it feveral ridiculous Super ft it ions, and 
 hereby wholly excluded the Primitive Kite of 
 laying on of Hands. But our pious and pru- 
 dent Reformers, who thought Confirmation to 
 be of too great Ufe and Advantage to be laid 
 afide and neglected, rejected all thoie adulte- 
 rate Novelties, and reftored it to the Primitive 
 
 and 
 
of Baptifm and Confirmation. 41 
 
 and Apoftolic Form ; and compofed a grave 
 and folemn, a pithy and expreifive Office, 
 which in our Common Prayer Books carries 
 this Title, lc The Order of Confirmation, or 
 " laying on of Hands on thofe that are Bap- 
 iC tized and come to Years of Difrretion." 
 
 When a Day is appointed for the Celebration 
 by the Bifhop, to whom for honour Sake this 
 Ministration is folely referved, Notice is given 
 to the Minifters, that they may enquire who 
 there are in their Pari {lies of a proper Age who 
 have not yet been Confirmed; — that when they 
 have found them, they may examine them to 
 difcover their Proficiency in Chriilian Know- 
 ledge, and inflru£l: them in the Expediency of 
 this Rite, and how they are to behave at it. 
 
 The Office begins with a fhort Preface> de- 
 claring how convenient it is, that thofe who 
 are come to Years of Dtfcfetton, and have 
 learned the Purport of their Baptifmal Vow, 
 should wich their own Mouth and Confent 
 openly before the Church ratify and confirm 
 the fame ; and therefore it is thought good to 
 Order, ct that none hereafter (hall be Con- 
 " firmed, but fuch as can fay the Creed, the 
 <c Lord's Prayer, and the Ten Command- 
 cc ments, and can alio anfwer to fuch other 
 ** Que ft ions as in the Church Catechifm are 
 " contained." From which Words we mud 
 not imagine a bare Recital or faying by Heart 
 of the Church Catechifm is fufficient to qua- 
 lify any for Confirmation ; for then many 
 Children of a younger Age than are ufually 
 
 allowed 
 
42 An Expedition on the Offices 
 
 allowed of, would, by the help only of a good 
 Memory, be fie for Confirmation : But the 
 Church really intends that none mould be pre- 
 fented to the Bifhop, before they can, not only 
 fay, but underftand and give a rational Ac- 
 count of the Chriftian Doclrine, and in parti- 
 cular are well acquainted with their Baptifmal 
 Vow, which they come hither to renew. 
 
 The Preface ended, the Bifhop demands of 
 the Perfons to be Confirmed, whether they do^ 
 in the Prefence of God and the Congregation, 
 renew their Baptifmal Vow, and take it upon 
 themfelves to believe and do thofeThings which, 
 their Godfathers' and Godmothers undertook 
 and promifed for them at their Baptifm ? 
 
 After every one of the Candidates for Con- 
 firmation hath fhewn his readinefs to renew this 
 Vow by a dire 61 Anfwer in an audible Voice ; 
 the Biihop and Congregation join to exprefs 
 their Joy in the Words of the Pfalmift j — in 
 acknowledging their good Intentions to be 
 owing to the Help of God ; — in Blefiing him 
 for infpinng them with good Defires j — and 
 begging that their Prayers which they are now 
 about to offer up may be heard and accepted. 
 
 After thefe Verficles and Refponfes, follows 
 a Prayer, which hath, with little Variation, 
 been ufed for feveral Ages in the Office of 
 Confirmation ; that thofe who in Baptifm 
 have received the Holy Ghost the Sancli- 
 fier, may at this Time receive the fevenfold 
 Gifts of the Holy Ghost the Comforter. 
 
 When 
 
ef Baptifm and Confirmation. 43 
 
 When the Bifhop hath in this Manner be- 
 fought God, he lays his Hands on the Head 
 of every one ieverally, and begs for them the 
 Defence of God's heavenly Grace, and the 
 daily Increafe of his holy Spirit, which are 
 the Benefits of Confirmation when rightly and 
 duly celebrated. 
 
 After the mutual Chriftian Salutation of the 
 Bifhop and People, the Lord's Prayer is here 
 fubjoined, and is immediately followed by two 
 Collects; in which the Bifhop prays, that the 
 Impofition of his Hands on thofe Perfons, 
 may not be a vain and empty Ceremony, but 
 that what is now done may be effectual to their 
 well Living here, and their Salvation here- 
 after : After which he difmiiTeth them with a 
 folemn Bleffing. 
 
 Thus is this fhort, but excellent Office of 
 our Church drawn up, fo as to avoid the two 
 Extremes of Enthufiafm and foppifh Super- 
 flition on the one Hand, and of flovenly Irre- 
 verence and Indecency on the other : And as 
 the Rite is itfelf undoubtedly Apoflolical, fo 
 our Manner of admin.ilT.ring it is agreeable to 
 the Practice of the Apofties. 
 
 At the End of this Office it is ordered, that 
 <f none fhall be admitted to the holy Commu- 
 " nion, until they be Confirmed, or be ready 
 Cf and defirous to be Confirmed." 
 
 I now proceed to apply what hath been faid 
 in the Examination of thefe Offices of Baptifm 
 and Confirmation, in an Addrefs to thofe who 
 are in a. peculiar Manner concerned in them. 
 
 In 
 
44 An Ejpnfit'ion on the Offices 
 
 In regard to Baptifm, I muft fir it fpeak to 
 thofe who have the Care of young Children 
 who are not yet Baptized ; that, whether they 
 be Parents or Relations, it is a Duty incumbent 
 on them to caufe the Infants to be brought to 
 Christ's holy Baptifm ; and there to be rege- 
 nerated and born anew of Water and the Spi- 
 rit, and be made Members of Christ, and 
 Heirs of Salvation. Let them not dare to look 
 upon this as a vain or empty Ceremony, which 
 may fafely either be complied with, or omitted ; 
 but as a Sacrament inftituted by Christ him- 
 felf for a Means of Grace, and for the folemnt 
 Entrance of his Difciples into the Chriftian 
 Church. Let them not therefore detain the 
 Infant by any unneceiTary Delays, but caufe it 
 to be Baptized as foon after its Birth as they 
 conveniently can, left by fome unforefeen Ac- 
 cident the Child fhould die before it hath re- 
 ceived this Sacrament, and they undergo the 
 heavy Weight of their criminal Negleci. ' If 
 the Child is well enough to be brought to 
 Church, let them, by no falfe Pretence of 111- 
 nefs or Danger, prevail on the Minijer to 
 Baptize it at Home, for Deceit and Falfhood 
 fhouid never keep Company with religious Du- 
 ties. When the Sponfors and others bring the 
 Child to the Church, iet them do it in iuch a 
 decent and grave Manner, as may fhew that 
 they are properly difpofed to perform an OfHce 
 well-pleafing to God : And when they come to 
 the Font let them there behave with a religious 
 Compofure. Let their Attention be fixed upon. 
 
 the 
 
of Baptifm and Cotifirmation. 45 
 
 the Service., the Prayers be offered up to God 
 with Fervour, and all the Refponfes made with 
 a becoming Gravity. The lame ferious De- 
 portment will become them in their Return 
 from the Church, and when they come Home 
 they wifl have great Reafon to rejoice that the 
 Infant is made a Chriftran ; but this Joy mull 
 be kept within decent Bounds, and not be fuf- 
 fered to degenerate into Ribaldry or Immo- 
 dcfty. They may exprefs their Satisfaction by 
 cheerfully entertaining their Friends, according 
 to their Station and Circumftances, but it be- 
 comes a Sin when theFeaft exceeds the Bounds 
 of Temperance and Sobriety. And the Pa- 
 rent, who for Joy that his Child is dedicated 
 to Christ, mall himfelf Sacrifice to the De- 
 vil in Rioting and Debauchery, will be far from 
 finding any Excufe for his Behaviour: For 
 what Concord hath Christ with Belial? What 
 Agreement hath Purity with Impurity ? 
 
 As to Confirmation, there are three Sorts 
 of Perfons to whom I mutt addrefs myfelf. 
 
 Firfttothofe who have not been Confirmed. 
 Young People of the Age thought mo ft proper 
 for Confirmation, are fubject to many and 
 great Dangers, when they are coming into the 
 World without Experience ; — when their Paf- 
 fions have a greater Power over them than their 
 Reafon i — when they are weak and defencelefs, 
 and not well able to refill the Temptations of 
 the World, the Flefh, and the Devil, which 
 offer themfelves to them in fo many various 
 Porms ; and therefore they have need of fome 
 
 fuperior 
 
46 An Ejpofition on the Offices 
 
 fuperior Grace to enable them towithftand their 
 artful Allurements and Infinuations ; and this 
 God vouchfafes at Confirmation, and dif- 
 penfeth tothofe who folemnly renew their Co- 
 venant with him, and fubmit to this Rite which 
 the Church hath ordered and appointed. 
 
 Let them moreover confider, that none are, 
 according to the Rules of our Church, to be 
 cc admitted to the holy Communion, until 
 u they be Confirmed, or be ready anddefirous 
 Cf to be Confirmed." So that, if they have 
 any Value for the Commands of Christ, and 
 any Emulation to be admitted to his holy Ta- 
 ble, and to communicate in that higheft Act 
 of Chriflian Worfhip, let them offer up them- 
 felves to the Biiliop to be Confirmed ; fince 
 that is the only regular Introduction, and the 
 belt Preparation to thefe facred Myfteries. 
 
 Some are indeed admitted to the Sacrament 
 of the Lord's Supper before Confirmation, 
 but then it is on this Condition, that they (hall 
 the rlrft Opportunity that offers prefent them- 
 selves to be Confirmed. So that I muff ad- 
 mom fh all Perfons, of what Age lbever they 
 be, not to think their Confirmation hereby Su- 
 perceded or difpenfed with ; left' they mould 
 be found deceitful, or at lead negligent, in not 
 complying with that Condition, upon which 
 they have been admitted to iht holy Table. 
 
 When Perfons areperfuaded oftheNeceffity 
 of this Rite, let them make themfelves well 
 acquainted with our fhort Catechifm, (o as to 
 be able to render an Account of their Faith io 
 
 cording 
 
» o/Baptifm and Confirmation* 47 
 
 cording to it. Let them read over diligently 
 and carefully the Office of Baptifm, that they 
 may there fee what their Sureties then promifed 
 for them, and what they are now to take upon 
 themfelves : And let them read over with the 
 fame Care th^ Order or Office of Confirmation, 
 that they may know beforehand what they are 
 going to do, and may eonfider how to behave 
 themfelves at it with Decency and Propriety. 
 Let them not look upon this folemn Rite only 
 as a matter of Form and Cuftom, or attend 
 upon it only to oblige their Friends, or fatisfy 
 their Importunity : But let them go to it with 
 a cue Senfe of the great Ufefulnefs and Ne- 
 ceiTity of it, and with a Defign to become bet- 
 ter Chridians after it. They fhould fully re- 
 iblve to let it have a right Effecl updn their 
 future Lives, and to live agreeable to the Will 
 of God, fo that they may be fully prepared to 
 receive the holy Sacrament on the firft Oppor- 
 tunity that oilers. And above all, let them 
 be conftant and earnen: in their Prayers to 
 God, for a Bleifing on thefe their Endea- 
 vours ; without whom we can neither will 
 nor do any Thing that is good, and who 
 alone can a/Tin: them in the Performance of 
 their pious Vows and Refolutions. 
 
 Secondly, I mud addrefs thofe who have 
 the Care of young Perfons, who have not yet 
 been Confirmed. Youth is too apt to be 
 giddy and thoughtlefs, and do not enough con- 
 fide r their own Advantage : And therefore 
 Parents, or thofe who are in their Stead, fhouj j 
 
 remind 
 
48 An Ejpojition on the Offices 
 
 remind them of their Duty, inflrucl: them in 
 the Principles of their Religion, fit them for 
 Confirmation, and fee that they be Confirmed 
 the firft Opportunity that offers after they are 
 fit for it. it is the Duty of Parents, becaufe 
 they ought to take care of the Bodies and 
 Souls of their Children, and to provide Food 
 for the one as well as for the other. 
 
 But, befides the Parents, Godfathers and 
 Godmothers are particularly obliged to over- 
 look the Education of their God-children, and 
 to fee that they be brought up in Virtue and 
 Godiinefs. This was what they undertook, 
 when the Children were Baptized, and they 
 became fpi ritual Guardians of them. Then it 
 was that the Miniiler told them they were to 
 take Care, that the Children they were Sureties 
 fur mould be brought to the Biihop to be Con- 
 firmed, when they fhould come to Years of 
 Difcretion; and this they afiented to : So that 
 if they neglect to bring them, after fit Ex- 
 amination and Instruction, to this Apoftolical 
 Rite, Sin lieth at their Door : And to fuch I 
 lay, until Confirmation, the Care of bringing 
 them up in the Chriflian Religion is incumbent 
 on you; unlefs you iee it taken off from year 
 Hands by pious and careful Parents or Teach- 
 ers, But when they are Confirmed, they take 
 the Care of their Souls upon themielves, and 
 releafe you from your Obligation. 
 
 Laftly, 1 mull addrefs myfelf to thofe who 
 have already been Confirmed. For what hath 
 been faid,- highly concerns us all. Let us 
 
 therefore 
 
tfBapiijm and Confirmation. 49 
 
 therefore look back on our own Confirmation <> 
 Let us reflect on the Solemnity with which it 
 was adminilired, and how great a Part we 
 bore in it. Let us confider the fblemn Vows 
 we then made to Cod before many Wrtnefles ; — 
 the Engagements we then laid ourfelves under 
 of living as becometh Chriftians ; — and that 
 what we then did, was done voluntarily and 
 knowingly, without any Force or Compulfion, 
 and when the Age we were of made us capa- 
 ble o^ undemanding what we did. When We 
 were Baptized in our Infancy, our Sponfors 
 promifed for us, that we mould enter into the 
 Terms of the Gofpel Covenant. Thole Pro- 
 mifes which were then made in our Names, 
 were, indeed, obligatory to us, and we were 
 bound to perform them when we came to Age. 
 But as, in our own Perfons, we have fince fo- 
 lemnly renewed this Vow, at a Time when we 
 were capable of understanding the Subflance 
 and Import of il : As at Confirmation we took 
 upon ourfelves to believe and do, what our 
 Sureties undertook and promifed in our Behalf 
 at our Baptifm j doth not this, think ye, highly 
 increafeour Obligation* and add to our Guilt, 
 -when we act contrary to this our facred Agree- 
 ment ? 
 
 Let us remember that as Perfons are but 
 once Baptized, lb they are never to be but once 
 Confirmed ; but that thefc Engagements once 
 entered into, bind m for the whole Courfe of 
 our Lives ; and therefore let us never forget 
 the Obligations we then laid ourfelves under 
 D Let 
 
50 An Expofitwn on the Offices 
 
 Let the Remembrance of them always keep us 
 from giving way to the Enticements of Sin, 
 and preferve us immoveable and unbiamcable 
 in the Faith of Christ. Let us look upon 
 ChriiHanity, not barely as a Religion which 
 w 7 e have had the Chance to be Born and Edu- 
 cated in, but as a Religion which we freely 
 Chofe, willingly Embraced, and are refolved 
 to Perfevere in. Then may we reafonably 
 hope, that God will blefs with a large Portion 
 of his Spirit us who have been entered into 
 his Church by Baptifm, and afterwards fub- 
 mitted to this Apoftolical Ordinance ; — that he 
 will grant the Prayers we then made, and let 
 his Fatherly Hand be over us, and his holy 
 Spirit be ever with us, and fo lead us in the 
 Knowledge and Obedience of his Word, that 
 in the End we may obtain eternal Life, thro' 
 our Lord Jesus Christ, to whom, with the 
 Father and the Holy Ghost, be afcribed all 
 Honour, Praifc and Adoration, now and for 
 ever. Am ex. 
 
 A Prayer en Bapijm> to be added at any Time 
 to our Private Devotions j from Bifiop Jeremy 
 Taylor. 
 
 OHoly and eternal Jesus, who in thine 
 own Perfon wall pleafed to fanclify the 
 Waters of Baptifm, and by thy Inftkuticn and 
 Commandment didfl make them effectual to 
 
 excellent 
 
•/ TSapiifm and Confirmation. 51 
 
 excellent Purpofes of Grace and Remedy; be 
 pleated to verify the holy Erfeis of Baprifm 
 to me and all thy Servants whole Names arc 
 dedicated to Thee in an early and timely Pre- 
 mutation ; and enable -us with thy Grace to 
 verify all our Promises, by which we were 
 bound, then when thou didtt firft make us thy 
 own Portion and Relatives, in the Confumma- 
 tionof a holy Covenant. 
 
 O be pleafed to pardon all thofe indecest 
 and wicked Interruptions of that State of Fa- 
 vour in which thou didft plant us by thy 
 Grace, and admit us by the Gates of Baptifm : 
 And let that Spirit, which moved upon thofe 
 holy Waters, never be abfcnt from us, but 
 call upon us and invite us by a perpetual Ar- 
 gument and daily Solicitations and Induce- 
 ments to Holincfs ; that we may never return 
 to the Fikhineis of Sin, but by the Anfwer of 
 a good Conscience may pleafe Thee, and glo- 
 rify thy Name, and do honour to thy Religion 
 and Inititution in this World, and may receive 
 the Ble flings and the Rewards of it in the 
 World to come, being prefented to Thee pure 
 and fpotlefs in the Day of thy Power, when 
 thou (halt lead thy Church to a Kingdom- and 
 endlefs Glories. Amen % 
 
 D 2 A P 
 
52 AnEjpofdion on the Offices 
 
 A Prayer and Tbankf giving upon the Anniver- 
 Jary-day of cur Baptijm : From Bijhop Co- 
 iins. 
 
 OLor&j heavenly Father, Almighty 
 and everlaffing God, who of thine in- 
 finite Goodnefs towards me, when I was born 
 in Sin, and Was no other than an Heir of ever- 
 lading Wrath, didft vouchfafe that I fbould, 
 as upon this Day, be born again of Water and 
 the Holy Ghost in the bieffed Laver of Bap- 
 tifm, being thereby made a Member of Christ 
 and an Heir of eternal Life : For this thine 
 ineflimable Favour I do here gratefully com- 
 memorate that happy Day, and in moft hum- 
 ble and hearty wife I do extol the abundant 
 Riches of thy glorious Grace \ in thy Sight 
 renewing, that fa c red Vow which was then 
 made in my Name, to forTake this wicked 
 World, and to live as a Chriliian ought to dc 5 
 in Obedience to thy holy Faith and Command- 
 ments : Moft humbly be leeching Thee of thy 
 great Mtrcy to pardon me all former Breaches 
 of my folemn Promife, and to endue me (o 
 with the AfTiftance of thy Holy Spirit, that 
 htneeforth I ■ may walk in Newness of Life, 
 worthy of that bieffed Eflate whereunto thou 
 hall called me; and keeping mykif ur.fpotted 
 from the World, the Flefh and the Devil, I 
 may daily die unto Sin, for which Caufe I was 
 Baptized into the Death of Christ ; and as I 
 foavje had my Fart this Day in the firft Rege- 
 neration, 
 
o/Bapfi/m and C '071/1 'r mat ion. o3 
 
 neration, fo I may at the Lift Day have my 
 Part in the fecond and great Regeneration of 
 the World, to live and reign with Thee for 
 ever, through the Merits of Jesus Christ 
 our Lord. Amen, 
 
 A Prayer before Confirmation, to be ufed by 
 thoje that are preparing for it : By Mr. Nel- 
 fon. 
 
 *T\ /TOST merciful God, by whofe gracious 
 .1? JL Providence I was born of Chriftian Pa- 
 rent?, and early dedicated to thee in holy Bap- 
 tifm ; make me thoroughly fenfi ble, I befeech 
 thee, of thy infinite Goodnefs in bellowing 
 upon me she Welled Privileges of being made 
 a Member of thy Church, a Child of God, 
 and an Inheritor of the Kingdom of Heaven. 
 
 Grant, O Lord, that by the AffiihiLie of 
 thy Grace, I may carefully and zealoufiy per- 
 form all thofe Conditions, upon which thou. 
 wert pieafed to vouchfafe tome fuch ineltima- 
 ble Benefits : That I may conftantiy refift the 
 Devil, and all thole Temptations by which 
 he feeks to deftroy me : That 1 may renounce 
 all covetous Defires of Honour, Riches, and 
 Pleafure, and all thofe evil Cuitoms and [Max- 
 ims of the World, which alienate Mens Minds- 
 from the Love of God :. That I may mortify 
 the inordinate Appetites of my own corrupt- 
 Nature, of my own carnal Mind : That I may 
 believe all thy holy Revelations, and keep thy 
 D 3 bieiied; 
 
-64 An Expofdion en the Offices 
 
 blefTed Will and Commandments all the Days 
 of my Life. 
 
 And now, O Lord, that I am about to 
 renew the folcmn Vow of my Baptifm, and 
 publickly in thy Prcfencc to ratify ail thole 
 Things I then promifed by my Sureties ; I 
 humbly befeech thee to enlighten my Mind 
 with the Knowledge and Underilanding of that 
 fclemn Engagement I then made, and am now 
 about to confirm j influence my Will, and all 
 the Faculties of my Soul, heartily and fi nee rely 
 to perform it. Let not the many and grievous 
 Sins that I have committed, deprive me of 
 inofe Affiliances of thy Holy Spirit which I 
 now expect to receive ; but on my true Re- 
 pentance, let the precious Blood of my Sa- 
 viour wafh away all my pail Sins, and grant 
 that 1 may be enabled to mortify and fubdue 
 them for the Time to come. And forafmuch 
 as without thee, I am not able to pleafe thee, 
 pour thy Holy Spirit into my Heart, that by 
 his holy Infpiration I may think thofe Things 
 which are good, and by his merciful Guidance 
 may perform the fame, through J ejus Cbriji 
 our Lcrds in whofe blefTed Name and Words 
 I continue to pray, faying, 
 
 Our Father, &c. 
 
 A Prayer 
 
of Bdpfijm and Confirmation. 55 
 
 A Prayer after Confirmation ; which may be 
 Jaid while others are confirming^ and may be 
 added to the Evening Prayer by the Party con- 
 firmed : By Mr Nelibn. 
 
 BLESSED and praifed he thy Holy Name, 
 O Lord, for thofc frefh Supplies of 
 Grace, which thou halt been pleated co com- 
 municate to me. 
 
 Bleffed be thy Name for thofe comfortable • 
 A durances thou haft given me of thy Favour 
 and Goodnefs towards me. BleiTed be thy 
 Name for that Privilege thou haft now be- 
 llowed upon me of approaching thy holy Ta- 
 ble, and of flrengthening and refreihing my 
 Soul by partaking there of the Body and Blood 
 of Cbrift. 
 
 Increafe in me, O Lord, more and more 
 the Gifts of thy Holy Spirit, that I may be 
 wife for Eternitv, and make it the chief Bu- 
 finefs of my Life to pleafe thee in all my Ac- 
 tions y that I may love and fear thee above all 
 Things j that I may be juft and righteous in 
 all my Dealings, and ready to communicate to 
 the NecefTities of others ; that I may keep a 
 conftant Watch over myfelf, fo as not to ex- 
 ceed the Bounds of Temperance and Sobriety. 
 
 Grant, O Lord, that my corrupt Nature 
 may be daily renewed and purified by thy 
 Holy Spirit, that no Danger or Perfecution 
 may affright me from my Duty; that no Plea- 
 fure may make me carelefs and negligent in 
 D 4 the 
 
56 An Hxpofition on the Offices, cfc. 
 
 the Performance of it ; and that under Afflic- 
 tions moil grievous to Fkfh and Blood, I may 
 be en.irely refigped, and fubmit to thy holy 
 Will and Pleaiure. Let thy Holy Spirit, O 
 Lord, fo guide and govern me through the 
 whole Courfe of my fhort Life in this World* 
 that I may not fail to obtain eternal Life in the 
 World to come, through Jefus CbriJZ our 
 
 THE 
 
THE 
 
 RATIONAL COMMUNICANT, 
 
 i Cor. XIV. i«i,i#. 
 
 Elfe when Thoujhalt Blefs with the Spirit, how 
 fo all He that occupeth the Room of the Un- 
 learned, fay Amen at thy giving of Thanks, 
 feeing He underftandeth not what thou fay eft ?■ 
 For Thou verity giveft Thanks well \ hit the* 
 other is not Edified. 
 
 SAINT Pml> in the 12th 'Chapter: of tbis- 
 Epiftle, difcourfeth of the Diveriicy of 
 thofe miraculous fpiritual Gifts which were 
 then diftributed by the Holy Ghost among. 
 the Faithful, and had each of them their pecu- 
 liar Ufe in the Church. The lyiterfretcticn of 
 Tongues i and fpeaking in Languages which ^ 
 they had never learned, was at that Time con- 
 ferred on many of the Primitive Chriilia-ns 3 
 and • wa s , as we u n d e r u a n d b y t h is C h a | 
 fometimes ahufed and mi [applied. . The Gift 
 of Languages was given fop! the Licrsqfe g( zhz: 
 
58 The Rational Communicant. 
 
 Church of Christ >, that thofe Nations which 
 fpake in ftrange Tongues, might be informed 
 in their own Languages of the Truth of the 
 Gofpcl, and be brought hereby -to receive it : 
 And being converted to the Faith of Chjust 
 by this miraculous Sign, might, by the fame 
 Means, be more fully inftructed in his Reli- 
 gion : Tongues then were not chiefly given 
 for the Edification of the Church , for, in 
 the Words of the Apoftle, He that fpeaketh in 
 an unknown Tongue may edify hiwfelf-, but «r- 
 cept he interpret, the Church can receive no 
 Edifying thereby. 
 
 Hence it is that St Paul here argues largely 
 againft Praying in the public Congregations in 
 a Tongue unknown to the People ; and refolves 
 for his own Part, though he fpake with Tongues 
 more than they all y fo to pray that the Brethren 
 might undentand him, and join with him in 
 his Petitions : ILlfe, faith he in the Text, when 
 thou jh alt blefs with the Spirit \ when thou, be- 
 ing a Miniiter in the Church, fhalt ufe fuch! 
 Forms of Prayer and Thankfgiving as the 
 Spirit hath. dictated to thee, or, as being com- 
 pofed by the Church, are agreeable to the 
 Mind of the Spirit, but fhalt ufe them in an 
 unknown Tongue, How jh all he that cccupieth 
 the Room of the Unlearned, how fhall any of 
 the Congregation who hath neither learned the 
 Language thou fpeakefr, nor hath the Gift of 
 interpreting Tongues j how fhall fuch an one 
 join with thee in thy Addrefs to God, and fay 
 Amen at thy giving of Thanks, feeing he under- 
 
 fiandetb 
 
The Rational Communicant. 5§ 
 
 ftavdetb not what thou Jay eft ? For thou verily 
 giveft Thanks well, but the ether is not Edified, 
 
 If then it be unlawful to life Prayers in the 
 Church in an unknown Tongue; we may 
 from thence conclude, that it is the Duty of 
 every one to underftand aright thofe Prayers 
 which are offered up in their Name as the Com- 
 mon Prayers of the Church, every time they; 
 meet together to ferve God. For it is equally 
 abfurd, whether the Minifter offers up Prayers 
 in a Tongue unknown to the People ; or in 
 Terms above their Comprehenfion. 
 
 But as our Service in general ihould be a 
 reafonable Service ; as whenever we pray with 
 the Spirit, we mould pray with the Under- 
 ftanding alio : My Text minds me of a 'parti* 
 cular Office which we fhoukl do our Diligence 
 throughly and clearly to underftand, left: we 
 offer the Sacrifice of Fools, initead of perform- 
 ing rightly the higheft Act of our Religion, 
 The Words of St Paul feem to relate to the 
 Sacrament of the Lord's Supper, which was ce- 
 lebrated with folemn BleJ/ing of the Elements,, 
 with moft folemn Actions of BleJ/ing, Praije r 
 and 7 ' hankjgiving ; and therefore in the Chris- 
 tian Church the whole Action very early re- 
 ceived the general Name of the Eucharift or 
 Thank/giving.: And what confirms this Expla- 
 nation of the Words is, what Juftin Martyr,. 
 who lived in the Age after the Apoftles, tells 
 us, fpeaking of the Prayer of Ccnjecration ; 
 when the Bijhop has finifioed the Prayers and the 
 Eucharij'iical Service, all the People prejent ecu- 
 D 6 elude 
 
60 The Hational Communicant. 
 
 elude with an audible Voice, faying^ Amen. The 
 Meaning of Sc Paul then, fpcaking to him who 
 officiates in an unknown Tongue, is this : — 
 When thou (halt blijs the Sacramental Ele- 
 ments,- and blefs Gop, the Fountain of Good- 
 nefs, how fh all a private and unlearned Per ion 
 in the Congregation, be able to confent and 
 fay the Amen to thy giving of Thanks and Cele- 
 bration of the Eucharijl , feeing he under fiandeth 
 not what thou Jay eft ? 
 
 Our Church hath provided An Order for the 
 Adminiftration of the lira's Supper or Holy 
 Communicn ; an Office excellent for its Ufe and 
 Beauty; which on the one Hand avoids any 
 Puritanical Irreverence or Indecency in the 
 Participation of the Holy Myfteries ; and on, 
 the other^.fhuns with Caution the oppofite Ex- 
 treme of Pcfijh Swperftition. An Office which 
 acquaints us with the Nature and Ends of this 
 Sacrament; and is fitly contrived to excite us 
 to the aclual Exerc'fe of thofe fever al Graces 
 which are required in thofe who come to the 
 Lord's Supper. 
 
 But as this Care and Pains of our Church 
 in ull come to nought, unle(s this Office be un- 
 derftocd by her Members who make ufe of it : 
 As without this, they cannot fay Amen, or ra- 
 tionally aiTent to the Prayers which the Prielt 
 at the Altar offers up in their Name*: I cannot 
 but think that it will, through Gee's Blcffing, 
 be of great Service, if I fhoirlcl thoroughly ex- 
 amine and explain the Communicn Office, as ycu 
 kayc it in your Common Prayer Becks, ami point 
 
 out 
 
The Rational Communicant. 6$ 
 
 out to you the Excellency and Propriety of 
 every Part of it. 
 
 But firfl let us take Notice of what precedes 
 the Celebration. Becaufe the Church would 
 have none come to the Holy Communion but 
 fuch as are fitly prepared to receive the Holy. 
 Myfteries, and to partake of the Sacramental 
 Grace; fhe hath ordered Warning to be given 
 of its Celebration, on the Sunday, or feme Holi- 
 day immediately proceeding, to give them time 
 for a proper Preparation ; and hath compoied 
 an Exhortation to be read to this Purpofe ;— 
 That as this Sacrament is a- Remembrance of 
 Christ^s meritorious Crofs and Paliion ; we 
 fhould render Thanks to God, for that He hath 
 given his Son our Saviour Jcfus Chrift, not only 
 to die for us, but alfo to be cur Spiritual Food 
 And Suftenance in that. Holy Sacrament. — That 
 the Comfort of Receiving it worthily, and the 
 Danger of Receiving it unworthily, mould teach 
 us to conjider the Dignity of that Holy My fiery \ 
 and Itridtly and fmcerely to fear ch our Consci- 
 ences, and examine our Lives and Conversations 
 by the Rule of God's Commandments ; to bewail 
 and confefs our Offences to God with full pur poje 
 of Amendment ; and to reconcile ourfelves, and 
 make Reftituticn. and Satisfaction to our Neigh- 
 bours, if we have injured or offended them; 
 being likewife ready to forgive others that have 
 offended us. — That without Repentance, the 
 Holy Sacrament will profit us nothing. — That 
 we muft ccme to it with a full Tmft in God's 
 Mercy, and a quiet Confcience. — And that he 
 4 who 
 
6*2 The Rational Communicant. 
 
 3 by the former Method cannot eafe his 
 guilty and doubtful Mind, may open his Grief 
 to fime Minifiier of God's Word, That by the 
 Miniftr) of God's Holy Word he may recehe the 
 Benefit of \ • /. t hit ion, together with ghoftly Coun- 
 Jel and Advhe\ to the quieting of his Confidence^ 
 and avoiding all Scruple and Doubtfulness. 
 
 From hence we may obferve the Do&rine of 
 
 cur Church concerning Confeffi 'on to the Priefi; 
 
 doth not hold it abfolutely necejfary, nor 
 
 think it criminal. She neither commands it, nor 
 
 ptfes it : But holds it in fome Cafes to be 
 very ujeful and expedient. Here fhe recom- 
 mends the Ufe of it: And in her office for the 
 Vifttation of the Sick, the Prieil is inftru&ed to 
 Zpove the Jick P erf on io make a fipecial Confiefjicn 
 of his Si;is y if he feel his Confident* troubled with 
 any -weighty matter ; and he is thereupon im- 
 powered to Abfolvehim if he humbly and heartily 
 deftre it. 
 
 Thefe are the plain Directions which the 
 Church gives her Members, that they may come 
 hoy and clean tofuch an heavenly Feafi, in the 
 Marriage Garment required by God in Holy Scrip- 
 ture, and be received as worthy Partakers of that 
 Holy Table ; all along fuppoiing, that they are 
 convinced it is their Duty to communicate; but 
 as me is fully fenfible that Men are too apt to 
 be backward in coming to the Holy Table ; 
 another Exhortation is provided to be ufed by 
 the Minifter, iniiead of the former, In Cafe he 
 p? all fee the Peotle negligent to come to the Holy- 
 Communion. He is, in Gcd y s behalf to bejeech- 
 
 them. 
 
The ~Ratwnal Communieant. ^ 65 
 
 them for the Sake of Chrift, not to refufe the In- 
 vitation which is made to them of being Guefis 
 at his Table, left their Unthankfulne/s draw 
 down the Wrath of God upon them. He 
 tells them, that Excufes are e after made, than 
 accepted and allswed before God : That worldly 
 BuMnefs mould not hinder them; and that Im- 
 penitence, and Want of Preparation will not 
 be any Plea. He profefTeth his readinefs to 
 adminifler this Sacrament, and bids, calls*, and 
 exhorts them in the moil moving Manner, to 
 come and commemorate the Death o{ Chrift \ 
 thereby performing what hhnfelf hath com- 
 manded, and avoiding the fore Punifmnent which 
 hangeth over the Heads of thofe who wilfully 
 abftain from the Lord's Table, fetar ate them- 
 felves from their Brethren, and do Injury to God. 
 And finally, that they may return t& a better 
 Mind, he promifes to affift them with his 
 Prayers. 
 
 Thefe Exhortations are fo plain and eafy to 
 be underftood, that they ftand in need of no 
 Comment : And are of very great Ufe, in 
 that they remind Men of this n e cellar y Duty y 
 and tell them bow to perform it aright-, in that 
 they fhew them not only the Necefjity, but 
 likewife the Nature of the Sacrament, and the 
 Qualifications requifitc in thofe who would par- 
 take of it. - 
 
 The 
 
64 The Rational Communicant. 
 
 The COMMUNION SERVICE. 
 
 \ PASS we now to. the Communion Service it-, 
 felf, which is to be ufcd at the Altar, or Holy 
 Table s which we, in conformity to the Practice 
 of the Ancients generally place at the Eaft 
 End of the Church-; and encompafs it with 
 Rails to fence off Rudenefs and Irreverence. 
 
 The Habit of the officiating Prieit is plain. 
 enough to prevent any juft. Charge of Super- 
 ftiticn : and, at the fame time, iuch as may 
 prejerve an awful ReJpecJ to God's Holy Service 
 and Worfhip. 
 
 As this is in itfelf a dffinfiand entire Office, 
 fo it was the Cuftom of our Church at the Be- 
 ginning of the Reformation, to (jng a Pfalm 
 or a Portion of a Pfalm, to diftinguifh it from 
 the preceeding Service. This laudable and 
 ancient Practice is at prefent continued in moil: 
 Churches amqngft us, but with this Differ- 
 ence; that the Choice of the Pialm is now left 
 at the Difcretion of the Clerk; whereas in King.. 
 Edward the Sixth's firft Liturgy, every Collect, . 
 Epiftle, and Gofpel had a proper Introite, as it, 
 was called, prefixed, to be fung fbon after the 
 Minifter had entered within the Railsof the 
 Altar. 
 
 The iMinifter fianding at the North Side \cf : 
 the Table, begins the Communion Office,- as 
 the Church of Christ, formerly began her 
 Services, with the divine Prayer of our Lord ; 
 which isinfertcd in every diftinct Office of our- 
 
 'Ghurdv 
 
The Hatianal Communicant. 65 
 
 Church, that we may not difcbey his Com- 
 mand who faid, When ye pray Jay, Our Father, 
 £?r.-; and that we may pray for thofe Things 
 which are needful for us, and yet our Blind- 
 jnefs hath omitted in the other Prayers, in this 
 perfect and comprehenfiye Form. It was an- 
 ciently uied by the Primitive Church at the 
 Celebration of the Eucharift, as mofb of the 
 ancient Liturgies teftify : And that, amongfl 
 other Reafons, on account of the Petition, 
 Give us this Day our daily Bread ; which they 
 thought referred to this Holy Sacrament, and 
 therefore tran dated it omjuperfubftantiai Bread ; 
 becaufe it confirms the Subftance of the Soul, and 
 is dijtributed through our whole Perfon for the 
 Benefit of Body and Soul. 
 
 When this divine Form of Prayer is faid, 
 the People being humbly on their Knees, are 
 to accompany the Minifter not only in their 
 Hearts, but with their Lips : For though it be 
 not particularly ordered in this place; yet it is 
 in the Rubric after the Confejfion in the Order 
 for Morning Prayer ; where the Minifter is to 
 ufe the Lord's Prayer, The people alfo kneeling, 
 and repeating it with him, both here, and where- 
 Jo ever elfe it is ujed in Divine Service. 
 
 After this follows a Collect, in which we 
 beg of God to Cleanje the Thoughts of our 
 Hearts by . the Injpiration of his Holy Spirit, 
 For as David warned his Hands in Innocency, fo 
 fhould we purify our Hearts in Holinejs before 
 we approach the Altar of our God. The 
 Thoughts of our Hearts are for the Time of this 
 
 fac red 
 
66 The Rational Communicant. 
 
 facred Office to be employed wholly upon hea- 
 venly Things, and to be dedicated entirely to 
 God : And if our Hearts be fo cleanfed, as 
 that we may perfectly love Him ; this perfect 
 Love will teach us a zealous and willing Obe- 
 dience lo all His Commandments , which are pre- 
 sently to be recited. And if God grants us 
 this Petition, we (hall then be able worthily to 
 magnify his holy Name in the Eucharifiical ' 
 Service which we are entering upon. 
 
 When the Children of Ifrael were to receive 
 the Law from Mount Sinai, Ivlvjcs charged 
 them to wajh and fanclijy themielves : And 
 now, we, having prayed for Purity of Soul 
 and Cleannefs of Heart, are the better pre- 
 pared to attend to the Repetition of the .fame 
 Law by the Mouth of God's Minifter. To 
 have the Ten Commandments inferted in the 
 Communion Office is peculiar to the Church of 
 England, and an Excellency which^ all other 
 Liturgies, both Ancient and Modern, are defti- 
 tute of. Nov/ what can be more proper, than 
 to have the Commandments of God rehearfed, 
 at a Time when we are going- in the moil fo- 
 lemn Manner to renew (xir Vows of Obedience 
 to them ? If it be required of thofe who would 
 communicate worthily, to examine their Lives 
 and Converfaticns by the Rule of God's Com- 
 mandments, as one of the Exhortations I have 
 lately mentioned lays it is; then furely nothing 
 can be more feafonable than to have thefe Com- 
 .mandmenis, this Rule fct before us, that we 
 may judge and examine our Confciences there- 
 by, 
 
The Rational Communicant. 67 
 
 by, before we p relume to receive that holy 
 Sacrament. 
 
 Here then, whilft the Minifter turning to the 
 People, rebearfes diftinftly all the Ten Command- 
 ments, let every one lay his Hand upon his 
 Heart, and ajk himfelf how he hath offended 
 againft each particular Law ; and with the 
 greateft Sincerity rejolve earneiily to endeavour 
 againft the Attempts and Allurements to that 
 Sin for the future : And left he (houid be at a 
 Lofs for & penitential Form to exprels his Sorrow 
 in, to afk Pardon of God for hhpafl Sins, and 
 to beg his afiifting and preventing Grace for 
 the Time to come-, the Church hath ordered, 
 thatafter each Gommmdmentthe People fliouid 
 fay, Lord have Mercy upon us, and incline our 
 Hearts to keep this Law ; and at the End of 
 the Tenth Commandment, that they mould hum- 
 bly befeech God to write all tbeje Laws in their 
 Hearts; fo to write them in their Hearts, that 
 they might have an influence on whatever they 
 fay, do, or think : that being always governed 
 and determined by them, all our Thoughts, 
 Words, and Aclions may tend to the Glory of 
 God. 
 
 This Part of the Service is followed by a 
 Prayer for the Kings Majefry, by whom we 
 are protected in the Exejcite of the true Reli- 
 gion, and by whofe Laws the Obfervauon of 
 God's Commandments is enforced with Temporal 
 Penalties. Herein the Church of 'England "mews 
 \\tx faithful Loyalty xo God's Vicegerent, that 
 fhe hath no ordinary Service of her Common 
 
 Prayer 
 
C3 The Rational Communicant. 
 
 Prayer Book, in which his Authority is not 
 particularly recognized, and his ~PeiJon prayed 
 for. 
 
 And herein particularly fhe imitates the an- 
 cient Church of Chrtst, in which the Sove- 
 reign was always prayed for at iht Celebration 
 of the Holy Sacrament. 
 
 But here we muft obferve, that this Colleff 
 for the King is introduced by that primitive 
 Liturgical Form, Let us Pray. The Senfe of 
 which, as it is here ufed, feems to be as fol- 
 lowed^ We have been attending to the Word 
 of God, and hearkning to his- Law in the Ten 
 Commandments -, let us now pafs over from 
 Hearing unto Prayer. We have before prayed 
 in the lhort Refponfes after each Commandment^ 
 let us now addrefs ourfelves to God in the fol- 
 lowing CollecJ. We have in thole brief Pe- 
 titions begged of God Grace and Pardon for 
 eurfehes ; let us now offer up our Supplications 
 for his Anointed. Let us lay afide all intruding 
 and improper Thoughts; let us not give way 
 to the fmaileji Interruptions; left they quench 
 the Spirit of our Zeal, or cauie the Lamp of 
 our Devotion to burn with an unjleady Flame, 
 Let us ferioufly attend to the Bufinefs we are. 
 about. Let us reverently approach the Throne 
 of Grace, and with a pious Earnefinejs gray to 
 God. . 
 
 After this Introduction^ the Church hath 
 propofed a double Form, either of which the 
 JMinifter may ufe at his difcretion. In the firft 
 we beg, that, as the King is the Minifter of 
 
 Go 3* 
 
The Rational Communicant. 6Q 
 
 God, fo he may ?. ove all Ihings feek God's 
 Honour and Git \ . for the Good of his Church : 
 aad that we, on our Part, confidering from 
 whence he receives his Authority ', may fefve y 
 honour, and humbly obey him, notjmlyfcr Wrath , 
 but alfo for Confcience Jake. The fecond ac- 
 knowledges the Hearts of Kings to be in the 
 Hand of God, and therefore befeeches him to 
 dtfpcje our gracious Sovereign, to feek the Ho- 
 nour of God and the Good of his Subjects. 
 
 After this comes the Collet for the Day, ap- 
 propriated to'the Epiftleand Gofpel which fol- 
 low it; and is, for the molt part, a Petition 
 for fome Grace which they fet forth as neceiTary 
 for us; or, on Saints-Days, that w T e may imi- 
 tate the laudable Example of thofe holy Perfons, 
 whole «:ood Deeds we on thofe Days com me- 
 
 & 
 
 rnorate and thank God for. 
 
 Hitherto the Minifter who officiates is en- 
 joined to jland, and the People to kneel ; be- 
 eaufe the Pofture of (landing is in him very be- 
 coming in Euchnriftical or Tbankfgiving Of- 
 fices; and it is efpecially proper when he deli- 
 vers the Commandments from God, as Mofes 
 from Mount Sinai, that he fhould do it in a 
 Gefture intimating his Authority ', and that he is 
 the Mejfenger of the Lord of Hefts . A rid Kneel- 
 ing is as proper for the Congregation, Whiift they 
 humbly implore Grace and Pardon of God, 
 and beg a Bleffing for thofe whom he hath fet 
 over them. And this I the rather uke Notice 
 of, becaufe I have feen that feveral, for want: 
 of obferving the Directions of the Rubric, 
 
 though 
 
?0 The Rational Communicant. 
 
 though they kneel during the other Parts of the 
 Service, have, whilft the Communion Office was 
 reading, been wanting in the decent and hum- 
 ble Pofture here required of them. Whereas, 
 the very Nature of this folemn Of rice demands 
 of us as much penitential Humility and lowly 
 Reverence in our Geftures, as any one Part of 
 the Liturgy. 
 
 From Praying we arife to hear the JVord of 
 God in the Epijlles and Gcjpels, which are Por- 
 tions of Scripture appointed for the fevtral Sun- 
 day s> and fitted to the feveral Feftivals and Sea- 
 fins of the Year. We are gradually led on to 
 the mod facred Myfteries, by having firft the 
 Law of the Ten Commandments read to us ; that 
 Law which was firft giving to the Israelites, and 
 which our Lord and Saviour came afterwards 
 to Jill up, and to exalt the Duties of it to a 
 more heavenly Perfection. After this, from 
 the Old Tejlament we pafs to the New, the Law 
 having ferved to bring us to Chrijl : And fo 
 Lome Parages taken (for the mo ft Part) out of 
 the Epiftolary Writings of the Apoftles, the Ser- 
 vants of the Lord Jesus, are read to prepare 
 us for the Hearing of the Go/pel, which con- 
 tains the Words or Actions of their and our 
 Lord and M after ; and is ou t of R e fpe 61 re ferv- 
 ed to th< L'ifl Place: And for the fame Reaibn 
 it was a Cuftom amongft the Primitive Chrifti- 
 ans, and is pofitively enjoined by our Church, 
 that the People \hc\Mjtand whilft the Go/pel 
 is reading, 
 
 6 As 
 
The Rational Communicant. 71 
 
 As the Jews read the Hiftory of their Belt" 
 verance out of Egypt, before they eat t\vd Pafs- 
 cver; fo in the Primitive Church t\\t Epiftles 
 and Go/pets were ordered to be read at the Cele- 
 bration of the Holy Communion ; though they 
 read larger Portions of them than v/e do at pre- 
 fent : But even tbofe very Eplfiles and Gofpels 
 which are now in our Liturgy, are fo far from 
 being but lately chofen, that moft of them have, 
 in the Service of the Catholic Church, been af- 
 fixed to thoje Sundays and Holidays on which 
 we now ufe them for above thefe Thou/and 
 Tears. 
 
 As Faith cometh by Hearing, and as the 
 pure and fincere IVor d of God hath been juft 
 read unto us; v/e pafs on in che next place to 
 rehearje the. Articles cf our Belief, as contained 
 in, and abdracled from tho \tfacred Writings 
 which we have been giving Attention to. And 
 as the Creed contains the Sum and Subffance of 
 the Go/pel, the People are to repeat it /landing, 
 in the fame Pofture as they did whilfc the Gof- 
 pel was reading. And that, I fuppofe fays the 
 late learned and pious Biihop Beveridge, is the 
 Reafon, why, although after the Reading of the 
 Epifile, the Minifier is to fay, Here endeth the 
 Epiftle; yet after the Reading of the Gofpel he 
 is not to fay, Here endeth the Gofpel, (as many, 
 who do not confider the Rubric, are wont to do) 
 becaufe the Gofpel doth not properly end there, 
 but continues to be declared and publi fried in the 
 following Creed: In which are briefly compre- 
 hended 
 
72 The Tiational Communicant. 
 
 bended all the great Articles of that Holy Religion 
 which Chrift hath revealed in his Go/pel. 
 
 At our Baptifm, we, amongft other Things, 
 promife to believe all the Articles of the Chrifti- 
 an Faith y and therefore it is with the greateft 
 Propriety that we here make an open ConfeJJion 
 of our Failh, at a Time when we are going to 
 renew our Baptifmal Vow in this other Sacra- 
 went, And befides, it is but juft and reafoa- 
 rble, that thofe who eat of t\iz fame Bread, and 
 drink of thtfame Cup, mould profefs thefame 
 Faith, and own themfelves to be joined toge- 
 ther in Unity of Spirit, before they partake of 
 thofe [acred Myfteries. 
 
 Add to this, that every folemn ConfeJJion of 
 our Faith muft be looked upon as giving 
 Glory and Honour to God, in recognizing his 
 Effencc and Attributes, and the Bleffings which 
 flow from thole Sources upon Mankind: And 
 hence it, in a peculiar Manner, befits'//^ holy- 
 Service of Thanks and Praife. In this we imi- 
 tate the- mod ancient Liturgies of the Church; 
 which, when this holy Sacrament was celebrat- 
 ed, had an Euchariftical Form, in which God's 
 Power and Goodnefs was acknowledged in the 
 Creation, Preservation, and Redemption of the 
 World. Thus we, though in a fhorter Form 
 
 J o 
 
 of undoubted Authority, confefs to the holy 
 and undivided Trinity y and diftinctly own the 
 Divinity of each Perfon: We commemorate 
 the Creation of the World, by God the Father 
 Almighty : We acknowledge J ejus Chrift to be 
 our Lord, to have been begotten from all Eter- 
 nity, 
 
The Rational Communictmt. 7& 
 
 nity, to be of one Subftance with the Father y 
 and with him Creator of all Things ; That for 
 our Salvation he came down from Heaven ; was 
 made Man, fuffered, and died for us. We 
 commemorate his RefurreVion, AfcenJion> and 
 Jit ting at Gods right Hand : Exprefs our Ex- 
 pectation of his fecend Coming, and declare, 
 That his Kingdom ft) all have no End. We con- 
 fefs to God, that he hath infpired the r'repbets ; 
 that he hath built a Church on the Foundation' 
 of the Apo/lles •, that he hath appoifn ted Bap- 
 tijm for the Rem'iflim of Sins ; and given us 
 Leave to look for the RefurreJlion of the Dead, 
 and an happy Eternity. 
 
 What more glorious Hymn than this can 
 we Ting to the Honour of God ? Is it polfible 
 to mention any thing elie that can fo much re- 
 dound to his Glory ? May not Ibis our Ser- 
 vice be well (tiled the Each arift, when we thus 
 give Praife and Glory to Almighty God for' 
 the wonderful ManifefUtion of his Attributes* 
 and the ineftimable Bleftings lie hath bellowed 
 upon us ? Let not any one therefore think, 
 that repeating the Creed is barely a Declaration 
 of his Faith to the reft of the Congregation ; 
 for betides' that, it is a moil fikmn Act of 
 Worfhio, in which we honour and magnify God 
 both for what he is in himiclf, and tor what 
 he hath done for us : And let us ail, f-n Ible of 
 this, repeat it with reverential Voice and Ge fu- 
 ture, and life up our Hearts with Faith > Thank* 
 fulnefj, and humble Devotion, whenever we la}-, 
 / believe, &c. 
 
 F> In 
 
74 The Hational Communicant. 
 
 In the LeffbnSy and reading of the Scripture, 
 the M in ift cri peaks to the People as from God. 
 In the Prayers, he is the Mouth of the People, 
 and fpeaks to God in their Behalf But when * 
 the Creeds are rehearfed, the Minifter anfwers 
 only for hi mf elf y and every one of the Congre- 
 gation like wife fays in his own Name, I believe. 
 We cannot dive into the Thoughts of others, 
 and fearch out their Opinions : But when each 
 one f erf on ally and exprefly joins in this Form 
 of found Words ; when each one for himfelf 
 fays, I believe •, then we difcover the Communion 
 of Saints, and the happy Confent and Agree- 
 ment of the whole Congregation, both with 
 one another, and wkh the Catholic Church of 
 Christ, in theie- fund a mental Doctrines of his 
 Religion. 
 
 The THREE CREEDS. 
 
 A?% T D here I think it will not be amifs, if 
 we lay hold on this Occafion to fpeak briefly 
 of the Rife of Creeds in the Church : They 
 had, probably, their Original from thofe Pro- 
 feffions which were made by Perfons to be bap- 
 tized. Philip demanded of the Eunuch, whe- 
 ther he believed with all his Heart , and when 
 tie. anfwercdandfiidy I believe that.Jefus Chrift 
 is the Son of God , immediately he baptized him. 
 This is what St. Peter calls the Anfwer of a good 
 Confcience; and what the Church hath ever 
 iince retained. In the Primitive Church, the 
 Questions which were put> and ,the Anfwers 
 
 whicj* 
 
The Rational Communicant. 75 
 
 which were given to them, were but ihort. 
 But as Tares greiv up among the Wheat ; as 
 new Herefies daily fprang up in the Church, 
 the Baptifmal Interrogatories were extended, 
 and the Creed enlarged, fo as to oppofe thofc 
 grofs and fundamental Errors and Herefies 
 which had begun to infeft the Church. And 
 hence, the ancienter the Creeds are, they are 
 generally obferved to be cxprefTed in a more 
 plain and Jimple Manner, and to be lejs expla- 
 natory than thofe of after Ages, 
 
 I. That which we call the Apoftles Creed, 
 is therefore, probably, the rnofl ancient of anjr 
 which we publicly ufe. And though it is not 
 likely that the whole Creed in the prefent Form 
 of it was compiled by the Apoftles ; becaufe, if 
 it had been lb, St. Luke would fcarce have 
 omitted fuch a material Circumftance when he 
 wrote their Aofs : Yet it is agreeable to their 
 Doctrine, and might, in the main Branches ok 
 it, be compofed in or near their Time. Thus 
 much is certain, that it is to be found in the 
 Works of Authors of the fourth Century, In 
 the fame Terms as we ufe it in our Liturgy. 
 And it is faid in the fame Age to have been in- 
 troduced into the public Service, of the Church. 
 
 II* The next in Order of Time, is the 
 Creed ufed in our Communion Ojjice, vulgarly 
 called, the Nicene Creed y becaule it was chiefly 
 compofed in the fit -ft general Council of Nice, 
 which was called againft Arius in the Year 
 325 ; and therefore in this the Divinity of our 
 Lord and Saviour Jesus Christ, is more 
 E 2 fully 
 
?6 The Rational Communicant. 
 
 fully and explicitly taught, in Oppofition t« 
 the Novel Opinions of Arius and his Follow- 
 ers, who denied it. But this Ccnfeffion of 
 Faith received afterwards more Enlargements, 
 when the fecond General Council was called at 
 Conftantinopk 56 Years after, to condemn the 
 heretical Tenets of thofe who refufed to own, 
 thai the Holy Ghcjl ivas God: And therefore 
 this Council made Additions to the Nicene 
 Creed \ which in more precife Terms exprefTed . 
 the Divinity of the Holy Ghoju So that the 
 Title of Lord and Giver of Life there applied 
 to him, ana the other Articles which follow it, 
 were all affixed to the Nicene Creed by this 
 Council : Excepting, that after it is faid of the 
 H 1 y .Spirit, that he prcceedeth frGm the Fa- 
 ther, the Latins, in the Middle of the film 
 Century, or later, added theft Words, And 
 from the Sou. becaufe forne of the Greek Wri- 
 ters had before that denied trie Procefjion of the 
 Holy Ghoft from tht Son. 
 
 HI. The other Cried which our Church 
 makes uie of is \ commonly called the Creed of St 
 Athanafius : Not that it is certain that he was 
 the Author of it ; but becaufe it captains his 
 Dbytrine of the Trinity, that fpund^and ortho- 
 dox Faith which the h< iy Athanafius with Cou- . 
 rage and Conftancy vindicated and defended , 
 againft the moil powerful and numerous Part 
 of the World. In this Confeffidn, the Divi- 
 nity of the Three Perfcrs, and the Incarnation 
 of the Son* are fully afTerted againft the Here- 
 tics who had at that, Time broached contrary 
 
 Opinions. 
 
The Rational Communicant. 77 
 
 Opinions. From hence the Time in which it 
 wascompofed is conjectured, which. muftneccf- 
 farily be later than" the Rife of thole ilercfies 
 which it oppofes. And it is thought, by the 
 Worthy and Learned Dr. IVateriand, to have 
 been drawn up about the Year of Chrifi 430, 
 by Hilary >> Abbot ot her ins , and then Bijhof of 
 Aries, for the Ufe of his Galilean Clergy. 
 
 Thefe are the three Barriers of the Faith- of 
 our Church, extracted from the Holy Scrip- 
 ture in the purer Ages of Chriftianity : Though 
 varioufly exprelTed, yet the fame \n Subftance ; 
 agreeable each to other ; and all agreeable to 
 the Word of God, and approved all along by 
 the Catholic Church. In thefe Forms fhe calls 
 upon her Members to declare their Belief to be 
 conlbnant to that of the Church Univerial. 
 The Apojlles Creed, as the plainest and flior it it 
 Form, is appointed for common And daily Uie. 
 The Athanafian for Fejlivals which relate more 
 immediately to our Saviour, or which are placed 
 at fuch convenient Dijlances from each other as 
 that none may be wholly igriorant of the Myi- 
 teries therein contained. And die NUene Creed 
 is to be repeated on everv FejHval\ a; d (as a 
 Creed wab ufrd in the Communion O the 
 
 Primitive Church) wh< evei :he Eu char tft is ad*- 
 minillred, accorciino; to ti>e InilitLition of our 
 Lord ; whofe eternal Generation, Godhead, 
 Incarnation, Sufferings aod Exaltation, are 
 therein fummarily contained and acknow- 
 ledged. 
 
 E 3 To 
 
78 The Hational Communicant. 
 
 To proceed now in the farther Confidera- 
 tion of the Communion Service ; having fome- 
 thing gone off from my firft Ptirpofe to the 
 Confideration of the Three Creeds, in hopes 
 that the Ufefulnefs of what I have faid may 
 cxcufe the DigrefTion. 
 
 After the Creed is finifhed, Then Jh all fol- 
 low the Sermon, or one of the Homilies already 
 Jet forth, or hereafter to be Jet forth by Autho- 
 rity. For this, according as it is placed in 
 our Liturgy, muftbc reckoned a Part of the 
 Communion Service on thofe Days when the 
 Holy Sacrament is adminiftred. In the Pri- 
 mitive Church the Sermon followed the Read- 
 ing of the Gofpel. it was called the Homily, 
 Tofiily or Tratlate ; and was generally a Prac- 
 tical Explanation of the Epiftle or Gofpel, by 
 the Bifocf, if prefent, or elfe by fome fubordi- 
 nate Minifter commiffioned by him : And at 
 the End of this, the Catechumens, and all thofe 
 who were not admitted to the facred Myfteries, 
 were difmifTed. 
 
 The Homilies of our Church, which were fet 
 out in the Beginning of the Reformation, do 
 contain godly and wholejome Doclrine, and were 
 particularly necejfary for thofe Times in which 
 there was a Scarcity of Preachers. 
 
 I need fay nothing of the Sermons that are 
 now preached, fince they are known to be ufe- 
 ful Difcourfes, in which fome Text or Portion 
 of Scripture is explained, fome Doclrine illuf- 
 trated, or fome Duty inforced : But only fhall 
 obferve, that as they tend to make us wifer 
 
 and 
 
The Rational Communicant. 79 
 
 and better, they cannot but be proper Prepa- 
 ratives for the Table of the Lord. 
 
 The OFFERTORY, 
 
 THE Sermon being ended 7 Then Jhall the 
 Trieft return to the Lord' s 'Fable \ and begin the 
 Offertory. Offerings at the Time of the Com- 
 munion have been cuflomary ever fince the 
 Times of the Apftles > and have been thoughc 
 to have been pointed out by our Saviour, by 
 way of Anticipation, even before he inltituted 
 this Sacrament, when in the Sermon on the 
 Mount he fpeaks to his Difciples of bringing 
 their Gift to the Altar. The Primitive Chrifti- 
 ans were fenfible that it was their Duty at that 
 Time to offer unto God fome Part of thofe 
 good Things which he had beftowed upon 
 them. Thefc Gifts they brought partly in 
 Money, and partly in Bread and Wine, or in 
 fome other Things of Value. From hence 
 was taken the Bread and Wine for the Cele- 
 bration of the Euchariil \ and the Provifion 
 for their Love-Feafts ; and the Remainder 
 ferved for the Maintenance of the BiiTiop and 
 Clergy (this being at that time their chief, if 
 not only Dependence) for the Repairs and Or- 
 naments of their Churches, and for the Relief 
 of the Poor. 
 
 Wfnlit the Alms are collecting, the Mini- 
 He r is to read feveral Sentences of Scripture, 
 proper to excite the pec p ! e to good Works of 
 Charity to the Poor, and Benevolence to thofe 
 E 4 who 
 
SO The 'Rational Communicant. 
 
 who wait at the Altar. We are told that our 
 Light fhould fhine before Men, our Treafures 
 be laid up in Heaven, and that we fhould do ts 
 others, as we defire they would do to us ; and 
 fhould not only pfofefs, but practife Chrifti- 
 anity. By the Example of Zaccheus we arc 
 exhorted to Alms-giving and Reftuution ; and 
 are encouraged to diftri^ute cheerfully accord- 
 ing to our Power; to take all Opportunities of 
 doing Good ; to be ready to Give, and glad to 
 Ri (tribute ; becaufe God is pie a fed with juch 
 Sacrifices, bicriTes thofe who offer them, and 
 'himielf becomes our Debtor for what we thus 
 lay out. 
 
 And now the Bread and IVine, and the Alms 
 of the Congregation being humbly prefenfed md 
 placed upon the Holy Table"} the Prieft is to be- 
 gin the Prayer for the State of Chrijl's Church. 
 None of the Communion Offices of the Primi- 
 tive Church was without fuch a Form. It was 
 called the Catholic or General CvllecJ, or the 
 Prayer J cr Peace : And this Prayer of ours is, 
 as to the Subftance of what it contains, agree- 
 able to the moil ancient Liturgies. 
 
 V- e have already, in the Creed, teftified our 
 Faith, to be the fame with that of the univerfal 
 Church: We have (hewed our Compajfion in 
 Alms to the Poor : And here we declare the 
 Exttnt of our Charity, in praying for all Con- 
 ditions of Men in the Church, that they may 
 live agreeable to their Profeffion of Chriftiani- 
 ty j that thofe who govern the State, thofe 
 who prefide over the Church, and wait at the 
 
 Altar, 
 
The Rational Communicant. 81 
 
 Altar, and the People in general, may, in 
 their feveral Stations, promote the Glory of 
 GoD,'and the Good of one another. Chriftianity 
 teacheth Men Loyalty and Obedience ; and 
 the Apoftle hath taught us to make Prayers, 
 and Supplications, and Thanksgivings, or Euc ha- 
 nds, for all Men, for Kings, and all in Autho- 
 rity ; which Words feem particularly to bind 
 it upon us as our efpecial Duty, when we cele- 
 brate this Sacrament. 
 
 In this Prayer, .the Pried folemnly offers to 
 God the Devotions of the People, and humbly 
 begs of him to accept their Alms and Oblations ; 
 — thofe Alms which, whilft the Sentences were 
 reading, have been collected for the Ufe of 
 the Poor, and are therefore, with great Pro- 
 priety, offered unto God, who is pleafed with 
 fuch Sacrifices :• — Thole Oblations of Bread 
 and Wine, which are co be ufcd in this Holy 
 Sacrament, and ought therefore to be humbly 
 dedicated to God, with a Petition for His Ac- 
 ceptance of them. 
 
 We make lbme Provifion for the Poor by 
 our Alms ; but there are, befides, many others 
 whom this Kind of Charity will not reach. 
 Money will neither cure the Grief of the Mind, 
 nor absolutely heal the Difteropers of the Body : 
 and the Alms which are at this Time beitowed, 
 cannot be fo diftributcd as to relieve all thofe 
 that are in Neceiiity ; bur/ our heart)? Prayers 
 we are allured will reach the;: , and God •••.ill- 
 have regard to the Petitions we faithfully offer 
 up in their Behalf: and therefore with exten- 
 E 5 five 
 
83 The Rational Communicant. 
 
 five and umverfal Charity we befeech him of 
 his Goodnefs to comfort and fuccour all them who 
 are in Trouble, Sorrow, Need, Sicknefs, or any 
 ether Adverfity. To our Prayers we then join 
 our Thanks for all the Saints of God departed 
 this Life; bejeeching him that we may follow 
 their good Examples, and with them be Partakers 
 tf/'his heavenly Kingdom. 
 
 The EXHORTATION and 
 INVITATION. 
 
 THIS excellent Collect being concluded, 
 the Priefr. is to read an Exhortation fit to pre- 
 pare the Minds of the Communicants for re- 
 ceiving the Holy Sacrament. In it he reminds 
 them of the Qualifications neceiTary to a wor- 
 thy Reception, namely, a -penitent Heart and a 
 lively Faith : He fets before them the Advan- 
 tages of Partaking in fbch a Manner, that 
 then we Jpiritually eat the Flefh of Chrijl, and 
 drink his Blood ; then we dwell in Chrijl, and 
 Chrijl in us ; we are one with Chrift, and Chrijl 
 with us. But if, on the contrary, we come 
 without due Preparation, we are guilty of the 
 Body and Blood of Chrijl -, and by not difcern- 
 ing the Lord's Body* provoke God to fend the 
 
 Judgments 
 
 * This Part of the Exhortation is taken chiefly from 
 i Car, xi„ The Word Damnation h-re borrowed from 
 *v. 29. might with greater Propriety have been tranflated 
 Judgment i and in the Text plainly refers to the Tempo- 
 ral Funiiruaenju, Deaths, and SickueiTes, which were then 
 
 in- 
 
The Rational Communicant. 83 
 
 Judgments of his Wrath upon us here, which, 
 if not averted by fincere Repentance, will at 
 lad end in final Damnation. Hence it is, that 
 He again prefies them to judge and examine 
 themfelves, to repent of their Sins paft, to 
 amend their Lives, to have a lively and ftedfajt 
 Faith in Chrift our Saviour, and to be in perfe5t 
 Charity with all Men, thaty^ they may be meet 
 Partakers of thoje Holy Myjteries. 
 
 What follows is partly Admonitory, and 
 partly Euchariftical : In which, whilft the Peo- 
 ple are exhorted to be thankful, the Minifter 
 recounts and acknowledges the Good nefs of 
 God in the Redemption of the World, by the 
 Death andPaffion of our Saviour Chrift both God 
 and Man, who did humble himfelf even to the 
 Death upon the Cro/s, for us miferable Sinners, 
 n xho lay in Darknejs and the Shadow of Death $ 
 
 ir.flifted by God "on thofe who vilely profaned this Sacra- 
 ment. The Crimes of the Corinthians were, not difcerning 
 the Lord's Body, looking upon the Sacrament as a common 
 Meal, aud Eating and Drinking toexcefs at the Lord's 
 Table : And for thefe God inflicted remarkable Judg- 
 ments on them. So that Eating and Drinking unworthily, 
 in the Senfe of St. Paul, is receiving the Sacrament in a 
 carelefs and profane Manner, and abufing it to Intemper- 
 ance ; Sins that cannot at prefent be charged on any Com- 
 municants : But our Church here ufes it not fo much in 
 refpecl to the Manner of receiving, as to the Qualification? 
 of the Communicants,, and their fltnefs to receive. Let 
 then no pious Chriftians fright themfelves from the Sa- 
 crament by expounding thefe Word^ in too rigid a Man- 
 ner : Let them but bring with them fincere Repentance, 
 Faith, and Charity, and they will be mat Partakers of 
 thofe Holy Myfierics, 
 
 K 6 that 
 
8i The Rational Communicant. 
 
 that H' might make us the Children of God, and 
 exalt us to everlafting Life , and moreover injli- 
 tuted thefe holy Myfieries to our great and end- 
 lefs Comfort, as Pledges of bis Love, and for a 
 continual Remembrance of his Death, and the in- 
 numerable Benefits He hath thereby obtained for 
 us. 
 
 After this, it ends with a folemn Dcxology 
 to the ever-biefTed Trinity, and a Tender of 
 Thanks, Submiffion, and Obedience to the 
 Divine Will : And this the whole Congrega- 
 tion is to afTent to, and Seal with an hearty 
 Amen. 
 
 Is not therefore our Communion Office 
 Eucharifiical? Do we not in it fhew ourfelves 
 grateful to our bleiTed Redeemer, when- even 
 iht preparatory Exhortation to it includes an 
 Hymn of praije for our Redemption, and 
 the Inftiturjon of the holy Sacrament ? 
 
 In the Primitive Church, before the Admi- 
 niftration of the Eucharift, the Deacon was 
 ordered to fay. Let n:ne of the Unbelievers, 
 vene (f the Heterodox pay. — Let no one have 
 g tight atainft <&y Man. Let no one come in 
 Lhpccrijy. Thus they dic-ve the Unworthy 
 from the Holy Table ; and though they fuffer- 
 cd them to hear God's Word read, and to join 
 in the preceding Prayers of the Church; yet 
 *hey charged none to communicate in the ho- 
 ly Mjfteries, but the Faithful and the Ortho- 
 dox, in.i rhefe who came with Charity and 
 £ tcenty of Heart. And thus our Church 
 endeavours to prevent any from incurring the 
 
 Danger 
 
The Rational Communicant. 85 
 
 Danger of Receiving unworthily, by the fol- 
 lowing Invitation-, in which, whilft fhc en- 
 courages thofe who are qualified by Repentance 
 and Chanty, to draw near with Faith; fhe at 
 the fame time filently warns thofe who are not 
 fitly prepared to withdraw themfelves. 
 
 This then is a proper time to confult with 
 our Hearts, and ftriclly to afk ourlelves whe- 
 ther we have thefe Qualifications ; and if we 
 can fay, in the Sincerity of our Souls, that we 
 truly and earneftly repent us of our Sins, and 
 (ire in hove and Charity with our Neighbours, 
 and intend* to lead a new Life, following the 
 Commandments ef God, and walking from hence- 
 forth in his holy Ways-, we may then draw near 
 with Faith, and full Afflirance that the holy 
 Sacrament which we take will be to our 
 Comfort. 
 
 The CONFESSION and 
 
 ABSOLUTION.&c, 
 
 BUT as we cannot draw near with a true 
 Heart, in full Ajfurdnce of Faith, without 
 having our Hearts rirft fprinkled from an evil 
 Confcience : What more efficacious Means of 
 doing this, than to make our humble Confefjion 
 to Almighty Gcd, meekly kneeling upon our 
 Knees? The Form of Confeffion inicrted in 
 the Communion Office is excellent as to the 
 Place it bears, as to the Matter it contains/ 
 and as to t he Form it is exprejfed in. 
 
 Firft, As to the Place it fianas in -, if we 
 1 refpedt 
 
86 The Rational Communicant. 
 
 refpect the Exhortations going before, nothing 
 can be lore rcafonable, than, when we have 
 been convinced of the efpecial Neceffity at 
 this Time of a true and unfeigned Repentance, 
 we immediately fall down at the Throne of 
 Grace, and wich Shame and Sorrow acknow- 
 ledge our Sins. If we regard the moft hcly 
 Service which follows, we nuift allow, that as 
 the Priefts amongft the Jews were to purify 
 themfelves before they offered up their Sacri- 
 fices; as the Primitive Chriftians warned their 
 Hands before they confecrated the Holy Sacra- 
 ment : fo we mould wajh our Hands in Inno- 
 cence, before we go to God's Altar ; and purge 
 ourfelves from Guilt by confe fling cur Offences, 
 and craving Pardon for them, before we pre- 
 iiime to take thofe holy Myfteries. We are 
 unworthy through cur manifold Sins to offer un- 
 to God any Sacrifice \ penitent Confefijon is the 
 Condition of our- Pardon; and this we mult 
 feek for, before we commemorate in this our 
 Chriflian Sacrifice the Death and Paflion of our 
 Lord and Saviour. 
 
 Secondly, This Confefiion is excellent as to 
 the Matter it contains, and the Form it is ex- 
 prefTed in. It reprefents God as the Maker of 
 all Things, and fo we Sinners are the Work of 
 his Plands, and at his Difpofal : As the Judge 
 of all Men, and fo capable of knowing ail our 
 Words and Actions, and of difcerning the 
 Thoughts of our Hearts, and Juft to deal with 
 every Man according to his Deeds : As an Al- 
 mighty God, and fo able to punifh with utter 
 
 Ruin 
 
The Rational Communicant. 87 
 
 Ruin thofe who tranfgrefs his Will : But then 
 it reprefents him as the Father of cur Lord 
 Jefus Chrift, and fo for his fake Gracious and 
 Merciful to Mankind, eafy to be intreated, 
 and ready to forgive. When the Sinner thus 
 fpeaks to God, the Words he ufeth teach him 
 to dread his Power and juftice, and to fly for 
 Safety to the Arms of his Mercy, and the 
 Merits of his Saviour. 
 
 After thefe Compellaiions, we come to ac- 
 knowledge, that our Sins are manifold -, that 
 we have tranfgrefTed, in Thought , I Ford, and 
 Deed -, that it is the Divine Majejty whom we 
 have offended -, and that hereby we are juftly 
 become obnoxious to his JVrath and Indignation. 
 "We then exprefs our Scrrc-zv, we cry for Mer- 
 cy, and beg to be delivered from the heavy 
 Burden of our pail Sins, for ChrijVs Sake, and 
 that ive may ever hereafter ferve and pleafe G c d 
 to the Glory and Honour of his Name. Here 
 then the penitent Sinner is taught to ccnfefs his 
 Faults in a Form fo ccmprehenf.ve as to include 
 all the Sins that he can pombly have been 
 guilty of; and yet not fo particularized as to 
 make any blame themfelves unjuftly for Sins 
 of which they are not confaous: and in the 
 mod pathetic Expreitions, to humble himfeif 
 before the Throne of Grace, and implore 
 God's Mercy on the mod prevailing Motives, 
 
 And as every cr.e of us are burdened with 
 
 Sins, the Church reauires that every one of us 
 
 mould, with his ozvn Mouth, make this his 
 
 Confefiion: That every one may accufe himfeif 
 
 4 before 
 
88 The Rational Communicant. 
 
 before God; and whilft he makes this out- 
 ward Confeffion, he may privately in his own 
 Heart reflect on the Sins he hath committed 
 againit each Article, and fecretly confefs them 
 with Sorrow to God who knows all the Mo- 
 tions of his Soul. 
 
 When we do this, let us confider ourfelves 
 as guilty Criminals appearing before the Judge 
 of all the World, a powerful, a dreadful, an 
 avenging God; and let us behave ourfelves as 
 becometh thofe who have highly offended and 
 provoked him; abamed at our own Vilenefs, 
 and with fear and trembling meekly kneeling up- 
 on our Knees. If in all the Prayers we make, 
 we fhouid carry ourfelves with Reverence and 
 Submiflion; furely this muft, in an efpecial 
 manner, be attended with the mofl profound 
 Humility and Devotion. Finally, let our 
 Voice be as humble as our Gefture, not cla- 
 morous fo as to difturb any, but fober fo as to 
 excite and animate the Devotion of others. 
 
 The C.onfeJJiQn being ended, then jhall the 
 Prie,°i pronounce the Absolution, becaufe to him y 
 and not the Deaan, it is faid at Ordination, 
 Whojefoever Sins ye remit , tbty are remitted : 
 unlefs the BiJJoop be tirefent* and then for Ho- 
 nour fake, and in token of his fpiritual Supe- 
 riority, this A 61 of Authority is referved to 
 him. Here it is he, in a peculiar manner, 
 acts as the Meflenger of the Lord of Hods, 
 as the Ambaffador of Christ; and therefore 
 he is ordered to ft and whilft he pronounceth it; 
 and to turn him/elf to the People, becaufe the 
 
 good 
 
The Hational Communicant. 8§ 
 
 good News he brings, and the Pardon he opens, 
 directly concerns them. 
 
 Christ hath given Power and Commandment 
 to his Minifters to declare and pronounce to his 
 People, being penitent, the Absolution and Re- 
 miffion of their Sins : And when they make a 
 right Ufe of the Miniftry of Reconciliation 
 which is committed unto them ; whatfoever 
 they regularly declare on Earth, He who hath 
 impowered them to do this, will, In His fove- 
 reign Court in Heaven, make good ; and will 
 there ratify what his Minifters do according to 
 his own Rules and Orders. 
 
 Here then the Church, charitably fuppofing 
 that thofc who come to the Holy Communion, 
 come not without Faith and Repentance-, and 
 that the Profeffions thereof which they have 
 made in the Creed, and general Confeffion, arc 
 hearty and fincere ; (lie hath ordered the Prieft 
 to pronounce the Abfolution to the People, as fit- 
 ly qualified to receive the Benefit of it; and 
 grounding what he cloth on the Divine Pro- 
 mife, to wifh them, from Cod, Pardon of 
 their Sins, Confirmation in Goodnefs, and 
 cverlafting Lire, through the Merits of Jesus 
 Christ. This he wijhes them in the Name of 
 cur Lord, as impowered by His Authority; 
 and not after the manner of Men, as when we 
 wifh each other any kind of Happinefs. 
 Though the Church in her fcveral Offices va- 
 ries the Form of Abfolution, according to the 
 particular Circumftances of the Perfons to 
 whom it is pronounced, the Variety of Ex- 
 
 preflion 
 
90 The Rational Communicant. 
 
 prefilon doth not render it lefs efficacious. The 
 Abfolution of the Prieji is not a meer Prayer for 
 Pardon, or a bare Declaration of God's Good- 
 will to repenting Sinners, but carries with it 
 fomething Authoritative and Judicial. As a 
 Judge on the Bench reprefents the Perfon of 
 the Prince, and pronounces thofe to be right in 
 Court, and exempt from Punifhment, who are 
 qualified to plead the Mercy of their Sove- 
 reign -, fo the Prieft, in God's Stead, judicially 
 pronouncces them to be Innocent, and allures 
 and conveys Remiflion of Sins, to thofe w,hofe 
 Faith and Repentance entitle them to Pardon, 
 according to the Promifes of God, and the 
 Conditions of the Gofpel: And therefore, when 
 a true Penitent hears his Pardon thus Jolemnly 
 pronounced by an Officer whom God has deputed 
 and ccmmiffioned for it, he may quiet his Heart, 
 as one whofe Cafe is judged, and firmly hope God 
 will pronounce the fame at the laft Judgment. 
 
 Let every one therefore, with a lowly De- 
 meanour andfober Joy, attend to the Absolution. 
 Let them by no means ufurp the peculiar 
 Office of the Prieft, and difturb the Congre- 
 gation, by repeating it after him. But let 
 them beg of God to confirm what he pro- 
 nounces, by adding to it a devout and hearty 
 Amen. 
 
 And now, that none may think the Minifter 
 hath gone beyond his CommhTicn, or that our 
 Lord himfelf will n % ot agree to what he hath 
 declared j he affixes thereto the Seal of his 
 Mailer, and fubjoins fome Sentences out of the 
 
 Word 
 
The 'Rational Communicant. 91 
 
 Word of God, upon which the Declarations 
 of Mercy and Forgivenefs are founded. We 
 there hear what comfortable IV or ds our Saviour 
 Chrift faith unto all that truly turn to bin. Come 
 unto me, all that travel, and are heavy laden y 
 and I will refrejh you. What an affectionate 
 Call is this to thofe who are Slaves to Vice, 
 who toil and labour in Iniquity, and are 
 grieved with the intolerable Burden of their 
 Sins ! What Affurance doth it give to contrite 
 Hearts, that Confeffing and Repenting they 
 fhall find Mercy! What Comfort doth that 
 which follows afford the Fathful, that God fe 
 loved the World, that he gave his only-begotten 
 Son, to the End that all that believe in himfhould 
 not peri fn, but have everlafting Life I 
 
 Thus in the Words of the Son of God, we 
 acknowledge the infinite Love of God the 
 Father towards fallen Man, in not with- 
 holding his Son, his only Son from us 3 and 
 with the Apoftle profefs, that this is a true 
 faying, and worthy of all Men to be received, 
 that Chrift Jejus came into the World to Jave 
 Sinners. The bare mention of the Goodnefs 
 and Love of God is an Act of Praife: Such 
 Goodnefs can never more properly be expreffed 
 than in the Terms of him who is Truth itfelf : 
 and, not to mention the other Forms of Thanks 
 in this Office, for the Redemption of Man, 
 thefe Sentences make our Service Euchariftical. 
 None truly Pious and Faithful can hear or ut- 
 ter them without Hearts full of Joy and reli- 
 gious Gratitude. And in the next Words, we 
 
 exprefs 
 
$ c 2 The Jxational Communicant. 
 
 exprefs our Confidence and Truft in the Satis- 
 faction Christ once made for ail our Sins, and 
 in die Intcrceftion He daily makes for us; fay- 
 ing with St John, If any Man fin, we have an 
 Advocate with the Father, Jefus Chrift the 
 Righteous, and He is the Propitiation for our 
 Sins. 
 
 The EUCHARISTICAL 
 
 SUFFRAGES,&c. 
 
 H AV I N G fpoken of thofe Sentences of 
 Scriptures, which are placed juft after the Abso- 
 lution, I fhall now proceed to confider what 
 immediately follows, which is ftri&ly Eucha- 
 riftical ; and as to the Subftance of it, is taken 
 from the ancient Liturgies, and by them chief- 
 ly from the Holy Scriptures. Of this St. Cyril 
 bears ..witnefs, who explains this Part of the 
 Office, and -mews the Propriety of it. The 
 Trie ft, faith he, calls out, Lift up your Hearts: 
 for truly at that tremendous Hour we ought to 
 have the Heart lifted up to God, and not Jet up- 
 tn the Earth, and worldly slffairs. By the Force 
 of thefe Words, the Fvieft requires all, that in 
 this Hour they lay afide all the Concerns of this 
 Life, and their demeftic Cares, and have their 
 Hearts in Heaven with the Lover of Mankind. 
 Then you anfwer, We lift them up unto the 
 Lord; acknowledging that you AJfent to what 
 be requires: But let no Man ft ay here, and Jay 
 with his Mouth, We lift them up unto the 
 Lord, whiift he lets his Mind reve upon the 
 
 Things 
 
The Rational Communicant. 93 
 
 Things of tMs Life. We ought \ indeed, always 
 to think upon God; but if this cannot be done, by 
 reafon of the Infirmity of human Nature •, it is 
 in an ef pedal Manner to be endeavoured at this 
 Hour. Then the Priejl fays, Let us give 
 Thanks unto the Lord. We ought certriuly 
 to give Thanks that He hath called us Unworthy 
 to Jo great a Grace-, that He hath reconciled us 
 to Himfelf being his Enemies ; that He hath 
 given us the Spirit of Adoption, and the Privi- 
 lege of Feafting at hisHoly fab^e; and there- 
 fore, when he hath invited them to glorify 
 God in a foiemn and devout Form ; the Peo- 
 ple are taught to anfwer, It is meet and right f 9 
 to do. 
 
 We are commanded in every Thing to give 
 Thanhs i for this, fays the 1 Apoitle, is the Will 
 ff God in Chrifv Jefus concerning you: And in 
 Obedience hereunto, the Priei:, who harh been 
 fpeaking to the People, now turning to the 
 Lord's Table, adcreiK :th himfelf to God, and 
 ack 'owledgeth it to be meet, right, and our 
 bounden Duty, at all Times , and in all Places to 
 pay this Debt of Praifc to Him : And accord- 
 ingly, as we are going to celebrate the fub- 
 limeft My lie ties of the Gofpel, which Thihgs 
 the Angels defire to look into, for which they 
 glorify God, and congratulate the Happinefs 
 of Man; to (hew that \\t worfhip the fame 
 Lord of Holts, and chat we hold Communion 
 with the Saints above; we in a full Chorus 
 join with Angels and Arch-angels, and all the 
 Company of Heaven, to laud and magnify the 
 
 Holy 
 
94 The Rational Communicant. 
 
 Holy Trinity, in that Seraphic Hymn which 
 Ifaiah tells us he heard the facred Choir fing 
 to the Lord of Glory, Saying, Holy, holy, holy 
 Lord God of Hofts t Heaven and Earth are full 
 ef thy Glory. 
 
 PraifeisourboundenDuty at ^//Tirhes ; but 
 on thofe Holydays and Seafons, on which we 
 particularly commemorate lb me efpecialBlejfing, 
 it is meet and right that we mould make efpe- 
 cial mention of it, and in an efpecial manner 
 render rour Thanks to God for that his graci- 
 ous Goodnefs. And hence it is that our 
 Church hath added proper Prefaces, taken out 
 of the Service of the ancient Church, ro be 
 prefixed to this general Act of Praife on fome 
 of the grand Fefiivals. 
 
 On Chriftmcs-day, we are, in the Preface, 
 taught to thank God for the Incarnation of 
 the immn?ulate J £sus, who by the Operation 
 cf the Holy Ghoft, was, at that Time, made 
 Man, that He might make us clean from all 
 Sin. 
 
 Upon Eajler-day, becaule this our Pafchal 
 Lamb by his Death hath deftroyed Death, and 
 by his RefurretJion hath rcjlored to us ever- 
 lafiing Life. , 
 
 Upon Afcenfion day^ becaufe Christ is af- 
 cended up into Heaven to prepare a Place 
 for us. 
 
 Thefe three firft proper Prefaces are to be 
 ufed for eight Days together; for, fo long the 
 Church, taking Pattern from thofe Laws 
 which God gave the Jews, intends that the 
 
 Comme- 
 
The Rational Communicant. 95 
 
 Commemoration of thefe fignal and extraor- 
 dinary Mercies mould continue. If we think 
 it but juft and realbnable to fet apart one Day 
 to commemorate the Virtues of fome of God's 
 Holy Saints and Martyr s> and to thank Him ( 
 for the Benefit the Church receives by their 
 Examples: Then, furely, the immenfe Bene- 
 fits the Church receives by thefe principal Acts 
 of our Saviour > which brought about and com- 
 pleated our Redemption, muft needs require 
 from us, that thefe Solemnities mould be 
 drawn out to a greater Length. 
 
 Hereby the Church fhews how agreeable it 
 would be to her Inclination, if the Number of 
 thofe who are willing and ready to Communi- 
 cate, did give occafion to the Adminiftration 
 of the Holy Eucharifl on each of thofe Days, 
 by having appointed a Preface proper to them : 
 And that fo thofe pious Chriftians, who have 
 Leifure equal to their Devotion, might meet 
 daily to exprefs the Fulnefs of their Joy and 
 Gratitude for the Bleflings which are then the 
 chief Subject of our Meditations 3 and thofe 
 who are unavoidably hindered from attending 
 the public Worfhip on thefirft of thofe Days, 
 might, at lead on fome of them, have Oppor- 
 tunity of alTembling themfelves in the Houfe 
 of God. 
 
 The Preface for Whit-Sunday acknowledges 
 the Truth of Christ's Promifes, fjlMlied in 
 fending down the Holy Ghoft> to enable the 
 Apoftles to preach to all Nations. And this 
 is to be repeated but fix Days after $ becaufe 
 
 the 
 
§6 The Hational Communicant. 
 
 the Octave, or feventh Day after, is the Feaft 
 of Trinity, for which a particular Preface is, 
 appointed, confefllng the Unity in Trinity, 
 and the Trinity in Unity. 
 
 When thefe Prefaces are ufed, after each of 
 them follows the Seraphkal Hymn: And then 
 the Prieil, who hath hitherto been chiefly em- 
 ployed in exhorting the People, and in praifing 
 God, and (excepting in the Confefilon) hath 
 continued flanding, kneeling down at the Lord's 
 Table, fays the Prayer of humble Addrefs, in 
 the Name of all them that /hall receive the Com- 
 munion. Left the Joy which we haveexprefTed 
 in our Lauds and Thanks, fliould make us for- 
 get that we are yet in the Body, furrounded 
 with Iinperfeciions and Infirmities, and look; 
 upon ourfelvts as Members of the Church Tri- 
 umphant: Left we mould not Jerve the Lord 
 ivith Fear, and rejoice unto him with Reverence. 
 We are here taught to check all Vanity and 
 Confidence by an Act of Humility; not to ap- 
 proach the Altar, but with Fear and Trem- 
 bling; or dare to partake of his facred Myite 
 ries, without a becoming Reverence and religi- 
 ous Awe. We therefore lay afide all Pretence 
 to Merit, and truft only in the Mercies of 
 God ; and for his Mercies fake alone, we beg 
 that we may Jo eat the Flefh of his dear Son, 
 and drink his Blood in this holy Sacrament, 
 that our Body and Soul may be cleanfed there- 
 by, and we may evermore dwell in him } and be 
 in us. 
 
 The 
 
, The^ Rational Communicant. 97 
 
 The CONSECRATION, 
 
 AND now we come to the mod folemn and 
 efTential Part of the Service -, the Confecration 
 of the Elements, in order to their being reli- 
 gioufly received by the Faithful. The Oblation 
 of the Bread and Wine hath been already- 
 made, and God hath been prayed to, to ac- 
 cept them. What remains is, that God's Blef- 
 fmg be craved upon them; and the Myftical 
 and Holy Ufe for which they are defigned be 
 declared in the Words which our Saviour ufed 
 when he inftituted this Holy Sacrament. 
 
 As it is the Privilege of the Priefthood to 
 blefs the Sacrifice ; as it belongs to that Order 
 to confecrate the Elements of Bread and Wine, 
 that from common Food they may become the 
 Body and Blood of Chrift: as this is an authori- 
 tative Act, it is to be performed by the -Pried 
 fianding. He doth not ftand before the Altar \ 
 as the Romifn Priefls do; nor, like them, pro- 
 nounce the Words with a low Voice, to counte- 
 nance their pretended Miracle of Tranjubftan- 
 tiationy and to make the People gaze with Won- 
 der on thofe who are thought to perform it in 
 that fecret manner. ButthePrieft in the Church 
 of England fays the Prayer with an audible 
 Voice, as in the Primitive Church, that the 
 People may hear, and join with him ; and 
 {lands/fl as he may with the more Readinefs and 
 Decency break the Bread before the People y and 
 take the Cup into his Hands ; that they may ob- 
 F fervc 
 
98 The Rational Communicant. 
 
 ferve and meditate on thofe Actions which 
 are figni Meant, and proper to this Rite. 
 
 The Prayer confifts of three Parts, of which 
 one is Euchariftical, another Petitionary, and 
 the lad Hiftorical. As our Saviour on takrng 
 the Elements gave Thanks : fo it begins with a 
 Form of Thank/giving, in which is acknow- 
 ledged God's Power and Goodnefs, and his 
 tender Mercy in giving his Son to Juffer Death 
 for our Redemption : We there remember the 
 full, perfect y and fufficient Sacrifice, Oblation y 
 and Satisfaction which the Son of God made 
 once for the Sins of the whole World ; and call- 
 ing to mind that perpetual Memory of his Death 
 whieh He hath commanded us to continue until 
 his coming again , we, in Obedience to our 
 blefled Lord, perform His Infiitution -, and 
 from returning Thanks, 
 
 Pafs in the fecond Place to petition God the 
 Father, that He would hear us of his Mercy, 
 and make the Bread and Wine lying before 
 Him the Body and Blood of his Son •— — . 
 not by the periling of their Subftance and 
 fubftitution of a new ; — not by a Change of 
 their Nature ; — not by any concomitancy or an- 
 nexing of the Subftance of Christ's natural 
 Flejh and Blood to the Bread and Wine ; — but 
 his Body and Blood in Virtue and EffecJ, his 
 Sacramental Body and Bloody endued with a 
 quickning and life-giving Power. But as this 
 mufl be the Work of £od ; as the Elements 
 cannot be changed, even as to their EffetJs, 
 but by the Operation of his Holy Spirit, it be- 
 9 comes 
 
The Rational Communicant. QS 
 
 comes necefTary for us to make our AddrefTes 
 to God, that He would exert his Power to 
 make them the Body and Blood of Chrift: And 
 this we do when we beg that we, receiving the 
 Elements, may be Partakers of his Body ana 
 Blood. 
 
 To make the Confecration compleat, there 
 is added, in the third Place, the Hiftory of the 
 Inftitution, as related in the Holy Goipels. 
 And here the Prieft is ordered not only to Jay 
 what our Saviour /aid, but to do what He did; 
 and to imitate His Atlion, as well as the 
 Words He ufed at the Inftitution of this Sacra- 
 ment. Our blelTed Lord took Bread into his 
 Hand, as the Symbol of his Body, and the Cup, 
 as the fymbolical Reprefentation of his Blood: 
 He gave Thanks to God, and blejfed the Ele- 
 ments ; He diftributed them to his Difciples, 
 and commanded them to do this in Imitation 
 and Remembrance of Him. When v/e fee the 
 Prieft take the Elements into his Hand, and in 
 the Words of our Lord declare the Signifi- 
 cancy of that Rite ; let us with Hearts full or 
 Gratitude reflect on the infinite Goodnefs and 
 Compaflion of our blefled Saviour, who, on 
 the Night before he was betrayed, willingly 
 gave his Body to God, under the Reprefenta- 
 tion of Bread, for the Sins of the World : 
 and broke this Bread, which He dignified by- 
 calling it his Body, to (hew, that as no LVEan 
 could without His Confent have Power to lay 
 Hands on Him \ fo He freely, of his own 
 Good-will and Pleafure, offered His natural 
 F 2 Body 
 
100 The Rational Communicant. 
 
 Body to be broken upon the Crofs : Who 
 
 made the Fruit of the Vine, poured into the 
 Cup, his Sacramental Blood, which He wil- 
 lingly offered up for the Re million of our 
 Sins ; in Token, that when His Blood fhould 
 be fhed out of His natural Body upon the 
 Crofs, it might not be thought to be done 
 without His Confent or Agreement. Here 
 Christ fuffered in Willy but on the Crofs in 
 Deed. The Sacrifice began when He inftituted 
 the Eucharift ; but was not finifhed till He 
 expired on the Crofs. Let us reverently, (but 
 filently) attend to the Words and Aclions of the 
 Pried ; and with the Eye of Faith, look upon 
 the one perfetl Sacrifice of our Saviour's natural 
 Body and Blood, of which the Sacrifice we 
 'now affift at is only a Reprefentation and Me- 
 morial : And let us conclude all with a fervent 
 Amen. 
 
 If it be here demanded, to what Words the 
 Conferral ion of the Elements ought to be aw 
 cribed ? I anfwer, to the Prayer of the Faith- 
 ful offered by the Prieft, and to the Words oi y 
 Inftitnticn repeated by him. This was the 
 Senfe of thcancient Church of Christ, which 
 ufed them both in their Euchariflical Offices; 
 and never held, that the Elements were chang- 
 ed from their common to a more fublime Ufe 
 and Efficacy, by the bare repeating of the. 
 Words, This is my Body, and This is my Blood y \ 
 as the Papifts abfurdly hold. To bring about 
 this Change muft be the Work of the Holy 
 Ghoft : and therefore it is requifite that wd 
 
 mould 
 
The Rational Communicant. 101 
 
 (ho\A<\pray to God to endue the Elements with 
 this life-giving Virtue. Now the Words of In- 
 ftitution can by no Means be called a Prayer: 
 They were addreffed by our Saviour to his Dif- 
 ciples, and not to God ; to them he faid, Take 
 and Eat. When we trie them, they are Hifto- 
 rical, recounting what our Lord faid and did 
 when He ordained this Sacrament. And, 
 though when He faid, This is my Bcdy, This is 
 my Bloody thefe Words effectually made them 
 fo; (hewing that it was his Will and Pleafure, 
 that they lhould be taken as His Sacramental 
 Body and Blood : Though the Virtue of thofe 
 Words once fpoken by Christ doth JIM ope- 
 rate towards making the Bread and Wine his' 
 Body and Blood : yet as now ufed and fpoken by 
 the Prieft, they do not contain in them any 
 fuch Power, unlefs they be joined with Prayer 
 to God 
 
 Our Lord himfelf did, befides pronouncing 
 theniy give Thanks, and blejs the Elements. 
 Thus our Church ufes Prayer, as well as the 
 Words z/i Inftitution • and doth not attribute 
 the Consecration to the one without the other. 
 If the conjee rated Bread or Wine be all /pent 
 before all have communicated, the Prieft, it is 
 true, is ordered by the Rubrics, to confecrate. 
 more, by repeating only the Words of Inftitu- 
 tion: But the Virtue of the Prayer which the 
 Church hath laft made, is to be underftood as 
 concurring therewith ; and this is only a parti- 
 cular Application to thefe particular Elements; 
 Hence comes the propriety of faying Amen at 
 F 3 the 
 
102 The Rational Communicant. 
 
 the End of thofe Words ; which would not be 
 fo properly added, unlefs it referred back to 
 the preceding Petitions. And that this is 
 the Senfe of the Church of England \s farther 
 plain, in that fhe, in her Rubric, calls this the 
 Prayer of Conjuration* in which the Words of 
 Inftitution are contained -, and it is addreffed to 
 Almighty God, &c, whereas the Words of 
 Christ were not Jupplicatory to God, but de- 
 claratory to his Difciples. 
 
 After the fame Manner, in the Office of 
 Public Baptijm (in Imitation of the Cuftom of 
 the ancient Chriftians, who dedicated the Bap- 
 tifmal Water to the holy and fpiritual Ufe for 
 which it was defigned) our Church not only 
 repeats the Words of Inftitution of that other 
 Sacrament; but likewife adds afolemn Prayer •, 
 that God would Jancli/y the Water to the myfti- 
 cal i^aftjing away of Sin : And as in that Sa- 
 crament fhe joins the Prayer of the Faithful to 
 the Words ofChriJl, fo in the Sacrament of the 
 Altar, Abe thinks them both neceflary to corn- 
 pleat the Confecration. 
 
 The DISTRIBUTION and 
 RECEPTION. 
 
 AFTER the Confecration of the Elements, 
 immediately follow the Reception and Diftribu- 
 Uon of them ; which continue ftill in their na- 
 tural Subftances at Bread and IV me, though they 
 are changed, as to their Virtue and Efficacy , 
 into the Sacramental Body and Blood of Chrift. 
 
 And 
 
The Rational Communicant. 103 
 
 And here we may confider the Order in which, 
 and the Place where they are diftributed ; the 
 Pofture oi the Communicants; the Manner in 
 which they are delivered; and the Words ufed 
 at the Diftribution. 
 
 I. The Order in which the Elements are to 
 be adminiftred is taught by the Rubric ; which 
 fays, The Minifter fh all fir ft receive the Commu- 
 nion in both Kinds him/elf, and then proceed to 
 deliver the fame to the Biftoops, Priefls, and 
 Deacons in like manner {if any be prefent) and 
 after that, to the People alfo in order. — The 
 Church endeavours that every Thing fnould 
 be done with Decency and Regularity ; and 
 enjoins, that the Clergy mould receive firfl % 
 both out of refpecl to the Dignity of the Mi- 
 nifterial Function ; and likewife that they may 
 be ready to help the chief Minifter in the Diftri- 
 bution of the Elements to the People. 
 
 II. The Place where the Clergy communi- 
 cate is within the Rails of the Holy Table or 
 Altar -, and this, together with that of Receiv- 
 ing before the People, was the Practice of the 
 ancient Church. The Reft of the Congrega- 
 tion was to receive without the Rails : And 
 herein only conlifts the true Difference between 
 Ecclefiaftical and Lay Communion ; and not, 
 as the Papifts pretend, in the Clergy's receiv- 
 ing under both Kinds, and the Cup being de- 
 nied to the Laity. 
 
 III. The Church prefcribes, that the Sa- 
 crament (hall be received by all meekly kneel- 
 ing. Our Lord, when he inftituted this Holy, 
 
 F 4. Sacrament 
 
104 The Rational Communicant, 
 
 Sacrament, enjoined us no particular Gefture; 
 and therefore the Church is at Liberty to pre- 
 fcribe herein, as fhe thinks fit. The Primitive 
 Chriftians took it in a Pofture of Adoration ; 
 and as Kneeling is the principal Gefture which 
 we ufe in the Worfhip of God, that is fixed 
 upon, as the Gefture which we are to ufe, 
 when we approach God's Altar to receive the 
 Holy Myfteries. 
 
 Nothing can be more proper than this Pof- 
 ture of Adoration, at this Time efpecially, be- 
 caufe the' Sacrament is a principal Part of 
 Chriftian Worfoip : — becaufe it is a fcederal 
 Rite, in which we mould, in the humbleft mam? 
 
 ner, dedicate curfelves to God : becaufe 
 
 meekly kneeling becomes fincere Penitents, who 
 confefs their Sins to God, and take this Bread 
 and /to Cup as a Means ofRemiilion of them : 
 — becaufe a lefs humble Behaviour would very 
 improperly befit a rebellious Subject, who ap- 
 pears before the Throne of his Prince, to re- 
 ceive his gracious Pardon :« and becaufe 
 
 the Minifter delivers the confecrated Elements 
 with a Prayer, with which he who receives 
 them joins in his Heart, and generally anfwers 
 Amen to it. 
 
 To prevent any Objection which might be 
 made hereunto, I need only repeat the Proteft 
 which is added at the End of the Communion 
 Office in Defence of this Order, IVhich, the 
 Church faith, is well meant, for a Signification. 
 §f our humble and grateful Acknowledgment of 
 the Benefits of Chrift therein given to all worthy 
 
 Receivers^ 
 
The 'Rational Communicant. 105 
 
 Receivers, and for the avoiding of fuch Profa- 
 nation and Diforder in the Holy Communion as 
 might otherwtfe enfue : Tet left the fame kneel- 
 ingfhould by any Perfons, either out of Ignorance 
 and Infirmity, or out of Malice and Obftinacy, 
 be mifconftrued and depraved -, // is declared, 
 that thereby no Adoration is intended cr ought to 
 be done, either unto the Sacramental Bread or 
 Wine there bodily received, or unto any corporal 
 Prefence of Chrift's natural Flefh and Blood. 
 For thefacr anient al Bread and Wine remain ft ill 
 in their very natural Subftances, and therefore 
 may not be adored; (for that were Idolatry to be 
 abhorred of all faithful Chriftians) and the na- 
 tural Body and Blood of our Saviour Chrijl are 
 in Heaven, and not here ; // being againft the 
 Truth of Chrift's natural Body, to be at one 
 Time in more Places than one.. 
 
 IV. But Fourthly, As to the Manner ia 
 which the Elements are to be delivered to the 
 Communicants, namely , into theipfHnnds. This 
 was the mo ft ancient Practice, though after- 
 wards it was altered for no fignificant Reafons, 
 and put into their Mouths by the officiating 
 Priefts l But after the Reformation, the Church 
 of England reftoved the Primitive Ufage r which 
 is now in force. 
 
 V. Let us now, Fifthly, confider the Words 
 which are ufed by the Minifter, when he deli- 
 vers the Bread or the Cup :o any one.. 
 
 The Promifes which God. hath given us in 
 the Gofpel are generally belonging to the whole- 
 Flock of Christ: But in the Sacraments Gcd 
 F 5 applies 
 
106 The Rational Communicant. 
 
 applies his Bleffings in particular unto every 
 Man's Perfon. And therefore, both in Bap- 
 tifm and the Lord's Supper, the Minifter ad- 
 drefTeth himfelf particularly to every one who 
 receives either Sacrament. Whether Chrift at 
 his lafi Supper did /peak generally once to all, or 
 to every one in particular, is a Thing uncertain. 
 The Hiftory of the Inftitution is very fhort 
 and concife, and doth not acquaint us with 
 every minute Circumftance which is not effen- 
 tial to this Holy Ordinance. But certain it is, 
 that in regard the greateft Part of Mankind 
 are dull, and heavy, and almoft infenfible of 
 their Duty : that, in their Offices of Religion, 
 they want continually to be awakened, and re- 
 minded of the Duty they are about; it is ex- 
 ceeding proper and ufeful, at this Time efpe- 
 cially, that the Words at the Delivery of the 
 facred Elements fhould be fpoken to every 
 Communicant feverally -, and that they mould 
 hereby be admoniihed of the folemn Service 
 they are performing. 
 
 I. The Words themfelves confift of two 
 Parts : The firft is Precatory, and the fecond 
 Exhortatory: The Form begins with a folemn 
 Prayer or Wifh of the Minifter, in behalf of 
 the Perfon to whom he fpeaks, and delivers 
 the facred My fteries; <c that the Body and Blood 
 of Christ, which were given and Jhedfor him, 
 may preserve his Body and Soul unto everlajting 
 Life i * i. e. That he receiving with due Difpo- 
 fitions the Means of Grace now offered to him, 
 namely, the Sacramental Body and Blood of 
 
 Christ, 
 
 
* The Rational Communicant. 107 
 
 Christ, may thereby have the Merits of 
 Christ applied to him, and partake of all the 
 Benefits of his Pafiion : That the confecrated 
 Bread and Wine may exert the life-giving 
 Virtue with which the Holy Ghost hath en- 
 dued them, and be to him the Principle or Seed 
 of an happy Immortality. 
 
 II. The other Part is Exhort at ory, when 
 the Minifter, at the Delivery of the Bread, 
 fays, Take and Eat this in Remembrance that 
 Chrifl died for thee, and feed on him in thy 
 Heart by Faith with Thanh/giving : The Com- 
 municant is reminded, that this Sacrament 
 was inftituted in Remembrance of the Death of 
 Christ, and to convey to us the Benefits of 
 
 his Paffion : That, as the Sacramental 
 
 Body of Christ is now given to him j fo the 
 natural Body of Christ was, on the Crofs, 
 offered wo for him ; and that he is one of thofe 
 whom Christ died for : — That whilft with 
 his Mouth he eats the Holy Bread, he mould 
 feed on Christ in his Heart by Faith j not fix- 
 ing his Attention folely upon the external Sign, 
 the Sacramental Body ; but lifting up his Soul 
 to Heaven, where alone Christ fit tech in his 
 glorious Body at the Right-hand of God, in 
 that Body which was crucified for him, the 
 Symbol and Type of which he is now to Take 
 and Eat, and, by Faith in Christ, to make 
 himfeif Partaker of the bleffed Effects of His 
 Sufferings. 
 
 The Direction at the Delivery of the Cup is 
 
 but little different from this : The Communi- 
 
 F 6 cant 
 
108 The Rational Communicant. 
 
 cant is charged to drink this in Remembrance 
 that Chrrft's Blood was jhed for him, and be 
 thankful* A thankful Remembrance of Christ's 
 Death is abiblutely necefiary to a worthy Par- 
 ticipation of thefe facred Myfteries. Our fouls 
 mould at this Time be tuned to the higheft 
 Pitch of Gratitude, whilft we commemorate 
 the greater! Teftimony of Love that ever was 
 or could be mewn towards Mankind , whilft 
 we take the Bread of Life, and the Cup of 
 Salvation, by which we are made Partakers of 
 all the Benefits of Christ's Death and Paf- 
 fion ; which gives us an Earneft and Pledge of 
 art happy Eternity, and a Right and Title to 
 that exceeding Weight of Glory which He 
 hath purchafed for US'. 
 
 And here we may obferve, That the Church 
 of England defrauds none of her Members of 
 any Part of the Sacrament -, the Laity, as well 
 as the Clergy, partaking of it under both Kinds : 
 For thus our Saviour inftituted it, and thus the 
 Church adminiftred it for the flrft thoufand 
 Years after He left the World. 
 
 The POST COMMUNION. 
 
 I HAVE purfued my Defign as far as 
 that Part of the Service, in which the Elements 
 are delivered to, and received by the Congre- 
 gation. What follows is called t\\t P oft -Com- 
 munion. After we* have been Guefts at the 
 Table of the Lord, who hath fed us with 
 this heavenly Repair, it would not be icemly 
 8 for 
 
The Rational Comiminicant. 109 
 
 for us hallily and abruptly to depart out of His 
 Houfe, without joining in fomc public Ac- 
 knowledgment. We do not finifh our common 
 and daily Meals, without giving Thanks to 
 God the Founder of them, although they tend 
 only to preferve this mortal Life : How much 
 more then are we bound to exprefs our Thank- 
 fulnefs to the Qovernor of this Feaft, who 
 hath entertained us with fuch celeflial Food, as 
 is able to preferve both Body and Soul unto 
 everlafiing Life ? 
 
 Now when we hare been Feaftin» at the 
 Table of the Lord, what Words can we more 
 properly ufe, than that Form which our Lord 
 Him/elf who inftituted this Sacrament, hath 
 compofed ? — A Form which, being corn- 
 pleat and perfect, may iupply whatfoever the 
 other Prayers have of Deficiency : — and which 
 may incline God to pardon us for the Failings 
 or Indevotions we have been guilty of in any 
 Part of the preceding Service , fince we are 
 fure, that Prayer mull be acceptable to the 
 Father, which was compofed by his beloved 
 Son. Thole who h&vcfpiritually eaten the Flejb 
 of Chrifty and drank his Blood, who dwell in 
 ■Chrifty and Chrijt in them, who are one with 
 Chrifty and Chrift with them, may, after that, 
 be allowed the Privilege of calling- God their 
 Father ; fince the Regenerate have the Title 
 of the Sons of God. 
 
 In the Prayer that follows, we beg of God 
 to look favourably with an Eye of Mercy on 
 what we have been doing : — To accept the 
 
 Eucha- 
 
110 The Rational Communicant. 
 
 Euchariftical Service, or Sacrifice of Praife 
 and Thank/giving we have been offering up : 
 — And to grant to His whole Church Remif- 
 fion of Sins, and all other Benefits of the Death 
 and Paffion of His Christ. And then, as 
 St. Paul hath taught and enjoined us, we offer 
 and prefent ourf elves, our Souls, and Bodies, to 
 be a reafonable, holy, and lively Sacrifice unto 
 God. This Holy Sacrament muft be looked 
 upon as a folemn Dedication of ourfelves to 
 God, and in thcfe Words we refign entirely 
 both our Souls and Bodies to Him, and fub- 
 mit ourfelves wholly to His holy Will a;;d P lea- 
 fur e. But as we are not fufficient of ourfelves 
 to do any thing as of ourfelves -, — as we cannot 
 keep God's Commandments without His con- 
 tinual Affiftance ; we beg that thofe who have 
 been Partakers of the Communion, and now de- 
 dicate themfelves to the Service of God, may 
 be fulfilled with His Grace and heavenly Bene- 
 diclion, which alone can enable them to per- 
 form what they here promife. As none of 
 our Services have any Merit inherent in them ; 
 —as our beft Works are full of Defects -, it 
 is fit we fhould own our Unworthinefs to offer 
 any Sacrifice to God ; that we fhould intreat 
 Him to accept that our bounden Duty and Ser- 
 vice, not weighing our Merits (who difclaim 
 all Pretenfions to defert) but pardoning our 
 Offences for Christ's fake ; and then we con- 
 clude this Prayer with giving all Honour and 
 Glory to the facred and undivided Trinity, 
 
 There 
 
The Rational "Communicant . Ill 
 
 There follows, in our Common Prayer Book, 
 another Form, which the Minifter may, at his 
 Difcretion, make ufe of inftead of the former. 
 It is partly Eucharifiical and partly Petitionary. 
 It begins with an hearty Acknowledgment of 
 God's Goodnefs in feeding thofe with the 
 Spiritual Food of our Lord's moft precious Body 
 and Bloody u e. in making them Partakers of 
 the Benefits purchafed by His Death, who 
 have duly received the Sacramental Body and 
 Blood : In hereby alluring them of His Fa- 
 vour and Goodnefs towards them ; of their In- 
 corporation into the Myftical Body of Christ ; 
 and of their being, through His Death and 
 PaJJiun, Heirs of his Kingdom. And then we 
 humbly befeecb God through Christ; to keep 
 us by His ^race in the Fellow/hip and Union 
 of his Church -, and to enable us to do our 
 Duty : Ending this Prayer likewife with a 
 Doxology. 
 
 After this, in Imitation of our blerTed Lord 
 and His Apoftles, who fang an Hymn before 
 they concluded their Devotions, at the Time 
 when our Lord inftituted this Holy Sacra- 
 ment -, our Church hath fubjoined an Hymn to 
 be Jaid or Jung, which is taken principally 
 from the Holy Scriptures, and the Liturgies 
 of the Primitive Church ; and is very fit and 
 proper for us at that Time, to exprefs in it 
 the Overflowings of our Joy, the Greatnefs of 
 our Thankfulnefs, and the Zeal and Fervour 
 of our Devotion. It begins with what the 
 Angels faid, when they declared the Birth of 
 
 our 
 
112 The Rational Communicant. 
 
 our blefled Saviour; in which we give Glory to 
 God on High, and congratulate Mankind for 
 the Happinefs they reap from His good-will 
 towards Man, which inclined Him to give 
 His Son for us on the Crofs, and now to give 
 Him to us in the Sacrament. The Sequel of 
 it confifls in an Acknowledgement of the Eter- 
 nal Glory of the Three Perfons of the Holy 
 Trinity; in Acts of Praife and Thanks, Ado- 
 ration and Worfhip, in the moil pathetic 
 Terms that can poffibly be conceived. Ic 
 would enervate this fublime Hymn to exprefs 
 the Senfe of it in other Words than thofe the 
 Church hath made ufe of: And therefore I 
 fhall only obferve from hence, that nothing 
 can be more ftrong for the Divinity of the Son 
 of God, or more evidently fhcw, that it is the 
 Doctrine of our Church; though fome who 
 communicate with us, and of confequence 
 join* in repeating it, have (to their Shame be 
 it fpoken) denied this grand Article of our , 
 Holy Faith. Christ is here exprefsly called 
 Lord God-, and as lie who only is Holy, and 
 only is J be Lord, is invoked with a repeated 
 Fervency to have Mercy upon us, and to receive 
 our Praver. Let' us tiien pity either the Blind- 
 nefs or Obilinacy of thofe unhappy Men, and 
 do Thou, O Lord Chhistj who opened the 
 Eyes of the Blind, O Lamb of God, that takefi 
 away the Sins of the World, have Mercy upon 
 them! 
 
 And, now we draw to a Conclufion of the 
 whole Service, here are added feveral Collects 
 
 which 
 
The Rational Communicant. 113 
 
 which may be ufed at the Difcretion of the 
 Minilter. One of which, begs Acceptance of 
 our Prayers, Defence of God in this Life, 
 and his Direction in order to attain Salvation. 
 Another for Sanclif cation and Direclion, in the 
 Laws of God, and Prefervation both in Body 
 and Soul. A Third, that what we hear may 
 bring forth the Fruit of good Living. The 
 next, that all our Works may tend to the 
 Glory of God, and the Salvation of our Souls. 
 Another, that God would pardon our Fail- 
 ings, and grant what He knows to be Good 
 for us. And the lad defires, that God, 
 through Christ, would hear our Petitions, 
 and anfwer them, fo that his Glory may be 
 promoted, and our Neceffities relieved. No- 
 thing can be more fit for the Conclufion of our 
 Devotions. 
 
 And then all is fhut up with a folemn 
 Bleffing: So was the Communion Service of 
 the Primitive Church. As the High Prieft 
 under the Law was commanded to blefs the 
 Congregation: As our Saviour, when on 
 Earth, blejfed His Difciples; fo before His^ 
 Death He left His Peace with His Apoitles, 
 and they, and their Succeffors, were commif- 
 fioned to give it unto Men. When the Bifhopg 
 or Priefts, under the Gofpel, blefs the People, 
 if the Son of Peace be there, their Peace JJoall 
 reft upon him; i.e. the Blefling of God fhall 
 infallibly defcend on thofe who are fitly dii- 
 pofed to receive it. God will not be wanting 
 on His Part, but will confirm the Authoritative 
 
 and 
 
1 14 The Rational Communicant. 
 
 and Minifterial Acts of His Priefts: He will 
 blefs thofe whom they blefs in His Name, 
 unlefs the Impediment be on the Side of Man. 
 And here we obferve the Impropriety and Ab- 
 furdity of that Cuftom which fome have of 
 repeating it after the Prieft: He here fpeaks as 
 from God } and the Duty of the People is only 
 to attend with Silence and fubmiflive Re- 
 verence. 
 
 That Part of this Form which relates to the 
 Peace of God, is taken from the 7th Verfe of 
 the ivth Chapter of the Epiltle to the Philippi- 
 ans. And the other Part is a folemn Benedic- 
 tion in the Name of the ever blefTed Trinity : 
 and fo very fitly adapted to the Chriftian 
 Church, to which this myfterious Doctrine is 
 more fully revealed, than it was formerly to 
 the Church of the Jews. 
 
 The APPLICATION. 
 
 AND thus I have gone through what I 
 firft propofed, which was to give you a Ratio- 
 nal Account of the Communion Office of the 
 Church of England : I have pointed out to 
 you the Excellency and Propriety of the feveral 
 Parts of it, and the Behaviour which they fe- 
 verally require from us : And cannot better 
 beftowthe Time that remains, than in obferv- 
 ing, by Way of Application; 
 
 I. Firft. The Excellency of this Office: 
 And, 
 
 II. Secondly ., 
 
The Rational Communicant. 115 
 
 II. Secondly, What is due from us in return 
 for this Care of our Church. 
 
 The Excellency of our Communion-Office 
 confifts in the following Particulars. 
 
 I. Firjl, In that it retains all the EJfentials 
 of the Sacrament; it adminifters it with Be- 
 cency ; and is free from Superftition. 
 
 1. In it the Elements of Bread and Wine 
 (which were what our Lord made ufe of, and 
 the only ones fpecified intheGofpel) are blefTed 
 by a Prieft lawfully ordained, with Prayer and 
 Thank/giving) and rehearfing the Words of In- 
 ftitution; and are then taken and diftributed in 
 both Kinds to the whole Congregation. And 
 thus no one, who judges without Prejudice or 
 Partiality, can tax our Church with ufing an 
 Office that hath any ejfential Defects. 
 
 2. The Ornaments of our Altar or Holy 
 Table, and the Vejfels to be ufed at the Mi- 
 niftration, are fuch as Decency and the Dignity 
 of this Chriftian Sacrifice requires. Accord- 
 ing to the ancient Practice of the Church, the 
 Table is to have a fair white Linen Cloth upon 
 it ; than which nothing can be more Decent^ 
 nothing freer from Exception. 
 
 3. We do not deck it with gorgeous and 
 gaudy Furniture, fuch as may ferve to delight 
 the wandring Eyes of the Vulgar; to pkafe 
 them with the gay Pomp; and turn afidc 
 their Minds from better Contemplation, more 
 befitting the Place and Prefence they are in, 
 and the Duty they come thither to perform. 
 
 Neither 
 
116 The Rational Communicant. 
 
 Neither do we hold Images or Relics to be any 
 ways befitting that holy Place, (or indeed any 
 Part of thofe facred Buildings erected to the 
 Honour of God) when they are let up to en- 
 courage Superftition, and are apt to lead Men 
 into Idolatry. 
 
 Our Church fuffers not even the Holy Sacra- 
 went itfelf to be adored, though it be the typi- 
 cal and Jymbolical Body and Blood of Christ; 
 and therefore, as I have obferved, Pnt formal- 
 ly p rote (Is, that me intends no Adoration to 
 the Sacramental Bread and Wine, when the 
 Communicants, according to Her Order, re- 
 ceive them Kneeling. 
 
 To prevent the Abufe offolitary Majfes, in 
 which, amongft the Papifts, the Priejl con- 
 fecrates and receives by him/elf-, which is di- 
 rectly contrary to the Notion of a Communion ; 
 we have, at the End of this Office, a Rubric 
 which forbids the Celebration of the Lord's Sup- 
 per, except there be a convenient Number to com- 
 municate with the Priejl : And this is by the 
 fame Authority determined to be Three at 
 haft. 
 
 The Compilers of our Liturgy were ex- 
 ceedingly cautious, left they mould run into 
 thofe Faults for which they blamed our Ad- 
 verfaries ; and therefore, To take away allOc- 
 cafion of Dijfention and Superftition, which any 
 Perfon hath, or might have concerning the Bread 
 and Wine, they lay down this Rule, // Jhall 
 fuffice, that the Bread be fuch as is ufual to be 
 eaten-, but the beft and pur eft Wheat Bread that 
 
 may 
 
The llational Communicant. 117 
 
 may be gotten. — The Beft, out of Reverence 
 to the Sacrament: and fuch as is ufually eaten, 
 becaufe the Silence of the Gofpel intimates to 
 us. that our Saviour Himfelf inflituted and 
 adminiftred it with fuch Bread as was then at 
 hand, and they had been eating of in the pre- 
 ceding Meal. 
 
 And then further, left what remains of the 
 confecrated Elements mould be abufed to Su- 
 perfliticn -, it is ordered, That it Jhall not be 
 carried, out of the Church, but the Prieft, and 
 fuch other of the Communicants as he Jhall then 
 call unto him, [fall, immediately after the Blef- 
 Jing, reverently Eat and Brink the fame. And 
 herein our Practice agrees with thofe Canons of 
 the ancient Church, which, under fevere Pe- 
 nalties, forbid private Perfons to referve the 
 Elements. 
 
 IL But, Secondly, the Care and Prudence of 
 our Church, and the Excellency of this Office, 
 appear likewife in that frequent Communion is 
 encouraged by it. Part of the Office is to be 
 read every Sunday and Holiday : And it is the 
 Indevotion of the People who neglect this Ho- 
 ly Myftery, which hinders the Service from 
 proceeding, and the Sacrament from being ad- 
 miniftred > and prevents the good Defire of 
 the Church, who cannot continue the Office 
 for want of Communicants. 
 
 In Cathedral and Collegiate Churches, the 
 Rubric enjoins a weekly Communion, every 
 Sunday at the leaft. Thereby alfo (hewing, 
 that the more frequently this Holy- Sacrament 
 
 is 
 
118 The Hational Communicant, 
 
 is adminiftred, the Honour of God, and the 
 Good of Mankind is thereby the more promot- 
 ed ; and therefore where Men have, as in 
 thefe Seminaries of Religion, more Leifure 
 from worldly Affairs, it becomes their indif- 
 penfible Duty to be more conftant in this A£t 
 of Chriftian Worfhip. 
 
 And thus it is every one's Duty to communi- 
 cate as often as Opportunity will permit them. 
 They are frequently invited by the Minifter in 
 the Name of God. But as Men are too neg- 
 ligent in Affairs of this Nature ; the Church 
 abfolutely infills upon every Parifhioner's com- 
 municating at the leaft Three times in the Year, 
 of which Eajier to be\one. She would have 
 Men do it often, and mifs no Opportunities of 
 thus remembring their Saviour ; as may be feen 
 by thofe preffing Arguments made ufe of in 
 her Jecond Warning before the Sacrament. 
 But if they will not follow her Advice, ihe 
 exerts her Authority, and commands at the 
 leaft they mould do it thrice every Year. 
 
 And here I cannot but bewail the Decay of 
 that Spirit of Zeal and Devotion, which was 
 in thtftrft Chriftians, who made this Sacra- 
 ment an erTential and conftant Part of their 
 daily Worfhip; and that the Chriftians of this 
 Age fhould give Occafion forfuch an Order ! 
 But yet there are, God be praifed, many Con- 
 gregations, (even in thefe loofe and degenerate 
 Times) in which a Zeal for this facred Ordi- 
 nance is apparent. May this their Devotion 
 continue and increafe ! And may their own Ex- 
 amples 
 
The Rational Communicant. 119 
 
 amples inflame all thofe who live under their 
 Roofs! It is the Duty of thofe who are Heads 
 of Families to fee all their Bomeftics inftructed 
 in their Religion^ and to bring them to the 
 public Worihip in Prayers, Preaching, and 
 the Sacraments: And know this afluredly, that 
 as they are intruded to your Care -, you mud 
 anfwer to God for thofe Faults or Omiflions, 
 which through your Neglect or Connivance, 
 through want of Advice or Admonition, your 
 Bependants fall into. On this Account, I do, 
 in the Name of God, charge it upon the Con- 
 fciences of you whofe Servants they are, that 
 you oblige them to follow your own Chriftian 
 Pattern, and do your Endeavour to bring them 
 to the Lord's Table; that in fo doing, not 
 only you, but. your Houfe may ferve the Lord, 
 and be frequent in €ommemorating the Death 
 of Christ. 
 
 III. But, Thirdly, As this Office encourages 
 frequent Communion, fo it takes all poflible 
 Care that none mould rum haftily and unad- 
 vifedly to the Holy Table, without being duly 
 and worthily prepared to partake of the Lord's 
 Supper : And therefore the Minifter is im- 
 powered to repel all thofe who arc open and no- 
 torious Evil Livers, or thofe between whom he 
 per ceiveth Malice and "Hatred '-, fince while they 
 continue in an impenitent State, or in an un- 
 charitable Difpoiition of Mind, they are very 
 unfit Guefts for the Table of the Lord. The 
 Neceflity of preparing ourfelves for the Holy 
 Sacrament, and the Manner in which we are 
 
 to 
 
120 The Kalional Communicant . 
 
 to do it, are taught fully in the Firft of thofc 
 Exhortations , which are to be read whea 
 Warning is given of its Adminiftration ; in 
 that which is to be read at the Time of the 
 Communion; and in the fhort Invitation that 
 immediately precedes the Confeffion-, and in this 
 loft are fummarily contained the Qualifications 
 of a worthy Communicant. I have already 
 explained them feverally and at large, and 
 only mention them now to (hew you, that as 
 much Care is taken to prepare thole who come 
 to the Sacrament, as Earneftnefs to invite them 
 to it. 
 
 IV. And then, Fourthly, Our Communion- 
 Office is an excellent Syftem of the Doctrine 
 of the Church relating to the Lord' s-S upper. 
 Be fides the T reparation required, it fets forth 
 the End of its Injlitution-, the Benefits which 
 flow from it; and with what Faith, what De- 
 votion^ what Thankfulnefs, we fhould receive 
 thofe Holy Myderies. Its Prayers are full of 
 the mod fervent Zeal, mingled with Humility 
 and a Senfe of our own Unworthinefs : Its 
 Thankfgivings of the mod grateful and pious 
 Joy: and all this couched under the moil pa- 
 thetic and moving Exprejfions. There is in 
 the whole Office, a noble Sublimity of Senti- 
 ments and Strength of Words; fuch as is 
 abundantly fufficient to ftir up the Affeclions of 
 the Congregation ; and yet, at the lame time, 
 a Plainnefs of Diction, a Simplicity and Pro- 
 priety of Stile, which is familiar and tajy to 
 the moft common Understandings. 
 
 II. If 
 
The "Rational Communicant. 121 
 
 II. If then we have fo excellent a Communion 
 Office provided, let us conlider, Secondly y what 
 is due from us in return for this Care of our 
 Church. 
 
 If we would fhew our Efteem for it, let us 
 read it frequently, and ftudy it cfaoroug 
 Let it be our Companion at Home, as v/eli as 
 at Church ; in our Clofet, as well as an the 
 Lord's Table. So mail we come to a 
 Knowledge of the Holy Eucharul j — fo 
 we fee the Neceftity of frequently parr, 
 of it ; — fo fhall we approach God's Akar 
 with due Qualifications ; — fo (nail we know 
 how to behave ourfelves in every Part or 
 Office with becoming Reverence;; — fo 
 we relifh the Joy of this celefiml Ban 
 and attain the Benefits of this II >Iy S 
 ment : Whereas, if Men never look 
 this Office, but when they ufe h 
 Church, (which happens, perhaps, 
 feldomer than it fhoul4 be) thejr tb$ :.nd 
 themfelves about a Bufinefs they are hot teU 
 acquainted with; by the NoveJty of wnicn, 
 or the Scruples which may fuddeniy occur,, 
 they are apt to be diverted from that Injtenfe- 
 fiefs of Devotion, and Vehemence of Affec- 
 tions, with which this Holy Service mould be 
 attended. 
 
 There can be no better Rules laid down, 
 no better Help given for the devout and pro* 
 fitable Receiving of the Lord's Supper, th&iq 
 thofe we have been explaining : And there- 
 fore -when we once throughly underftand this 
 G Ounces 
 
122 The Rational Communicant. 
 
 Office ; when at our Approach to the Lord's 
 Table it is ufed in the Church, let us conform 
 ourfelves, as much as poffible, to the Direc- 
 tions it gives us ; and refign up ourfelves to 
 thofe pious Motions it is lb fitly adapted to in- 
 fpire us with. 
 
 But as there are in this Service fome Inter- 
 vals, in which every particular Perfon is not 
 taken up in the 'public Service ; (fuch as the 
 Space in which the refl of the Congregation is 
 receiving ;) let us, at thofe Times, be com- 
 pofed and filent, and neither by Indecency of 
 Pofture offend others, or by an irregular Loud- 
 nefs interrupt their Devotion. 
 
 This is the Time to commune with our own 
 Hearts and be ft ill. And that we may not be 
 at a Lofs how to employ this Time in a pro- 
 fitable Manner, there are feveral Treat if es of 
 Devotion * ufeful t© affift Communicants, and 
 
 to 
 
 * The Catalogue of Books difperfed by the Socictj for 
 frc?noting Chriftian Knowledge, will direct the pious 
 Enquirer to Books and Traces on the Subjects here 
 treated of. 
 
 On Baptism. 
 
 Wall on Infant Baprifm. Price is. 
 Serious Addrefs to Godfathers and Godmothers. Price 2d. 
 Biihop Bradford on Baptifmal and Spiritual Regenera- 
 tion* Price 3d. 
 
 On Confirmation. 
 
 Paftoral Advices before Confirmation. Price 2d. 
 Palloral Advices after Confirmation. Price 2d. 
 Nelson's Inflections for them that come to be Con- 
 firmed. Price 2d. 
 
 O* 
 
The Rational Communicant. 125 
 
 to furnifh them with proper Prayers and Me- 
 ditations. But whilft I recommend fuch 
 Books, and approve of the life of them; I 
 muft caution you againft the Abufe of them. 
 They are only as Handmaids to ferve, affift, 
 and wait upon the Liturgy of the Church; 
 and are to- take place only when that it 
 filent. 
 
 Let then this be laid down as a fixed Rule, 
 which is by no means to be deviated from ; 
 No private Devotions whatsoever muft at any 
 Time befuffered to interrupt the Public Service 
 $f the Church ; or to employ us, when we are 
 
 On the Holy Communion. 
 
 Doctor Stebb i ng on Prayer and the Lord's Supper. 
 Price is. 6d. 
 
 BifhopofSoD or and Mann (Dr. Wilson) on the Lord's 
 Supper. Price 2s. 
 
 Bifliop Fleetwood's Reafonable Communicant. Price 
 is. 
 
 Bifnop Gibson on the Sacrament of the Lord's Supper* 
 Price is. 3d. 
 
 Archbifiiep Ti llotson's Perfuafive to frequent Commu- 
 nion. Price 4d. 
 
 The Sacrament of the Lord's Supper explained to the 
 meaneft Capacity, in a Dialogue between a Minifter 
 and his Pariihioner, with Prayers proper for the Occa. 
 fion, by Biftiop Greene. Price 4d. 
 
 An Anfwer to all Excufes and Pretences for not coming to 
 the Holy Communion. Price 4d. 
 
 A Companion to the Altar. Price 6<S. 
 
 A friendly Call to the Holy Communion, wherein is 
 ftiewn to the meaneft Capacity the Nature and End of 
 the Lord's Supper; with a particular Addrefs to Ser« 
 vants. To which are added, Prayers, Meditations, 
 &c. Price is. 
 
 G 2 called 
 
124 The 'Rational Communicant. 
 
 called upon to join with the Congregation in Com- 
 ffion Prayers. If according to this Rule, you 
 ufe thefe private Euchariftical Offices only during 
 the Intervals of the Liturgy ; and ufe a Judg- 
 ment of Difcretion^ to accommodate the Pray- 
 ers they contain to your own particular Cir- 
 cumftances; then may your whole Time, 
 during the Adminiilration of this facred Or- „ 
 dinance be employed to the Honour of God, 
 and your own Advancement in Goodnefs and 
 Piety. 
 
 Having thus, through God's Afliftance, 
 gone through the Tafk I undertook, nothing 
 remains, but that we humbly beieech the 
 Almighty, that all who have heard me, being 
 perfuaded of the Neceffity of frequent Commu- 
 nion, and the Excellency of our Communion 
 Office, may conftantly attend at His Holy 
 Table; and receiving this Holy Sacrament 
 with due Difpofitions of Mind, may partake 
 of all the ineftimable Benefits of it, the Pardon 
 of their Sins, Peace of Confcience, the Aflift- 
 ance of God's Grace, and the Salvation of 
 their Souls, through Jesus Christ our 
 Lord ; 
 
 To whom, with the Father^ "and the Holy 
 Ghoft, be ajcribed, as is moji due, all 
 Honour, Praife, and Adoration^ now and 
 for even 
 
 AN 
 
AN • 
 
 EUCBARISTICAL OFFICE 
 
 FOR RECEIVING THE 
 
 HOLY SACRAMENT 
 
 * 
 
 OF THE 
 
 BODY AND BLOOD OF CHRIST. 
 
 ©©LLECTED FROM THE HOLY SCRIPTURES, AND 
 THE LITURGIES OF THE CHURCH. 
 
 f Preparatory Devotions before the Offertory 
 begins, 
 
 C\ THOU that heareft the Prayer, unto 
 W Thee mall all Flefh come. My Nfifdeeds 
 prevail againft me : O be Thou merciful unto 
 our Sins. PJalmlxv. 2,3. 
 
 Thou fhalt open ny Lips, O Lord ; and 
 my Mouth fh'all ihew forth thy Praife, PJaim 
 li. 15. 
 
 G 3 We 
 
126 An Eucharijtical Office for 
 
 We wait for thy Loving Kindnefs, O God, 
 in the midft of thy Tempie. Pfalm xlviii. 8. 
 
 Hear the Voice of my humble Petitions, 
 when I cry unto Thee ; when fyhold up my 
 Hands towards the Mercy Seatlof thy Holy 
 Temple. P/alm xxviii. 2. 
 
 O our Lord and God reltrain our Thoughts, 
 that they wander not upon the Vanities of this 
 World. 
 
 Now, my God, let, I befeech Thee, thine 
 Eyes be open, and let thine Ears be attent 
 unto the Prayer that is made in this Place. 
 2 Cbron. vi. 40. 
 
 And mercifully accept this our bounden 
 Duty and Service, this Sacrifice of Praife and 
 Thankfgiving wi are. about to offer up to thy 
 Divine Majefty, through J ejus Chrifi our Lord. 
 Amen. 
 
 % If you have Time before the Offertory be- 
 gins, or elfe at the Paufe between the 
 Reading of the Sentences, fay the following 
 Euchariftical Prayer. 
 
 Tif GST merciful God, the Father of our Lord 
 7 e f us thrift, having in Remembrace the 
 Paffion of thy dear Son, his Death, and Re- 
 furreclion from the Dead, his Return into 
 Heaven, and his future fecond Appearance, 
 when he mall come with Glory and Power 
 to judge the Quick and the Dead, and to 
 render to every Man according to his Works: 
 
 —We 
 
receiving the Holy Sacrament. 127 
 
 —We give Thanks unto Thee, O God Al- 
 mighty, not as we ought, but as we are able, 
 and fulfil his Inftitution. — We befeech Thee 
 that Thou wilt look gracioufiy on the Gifts 
 now lying before Thee, O thou felf-fufficient 
 God ; and accept them to the Honour of thy 
 Christ : and fend down thy Holy Spirit/ 
 the Witnefs of the Sufferings of the Lord 
 Jesus, on this Sacrifice, that he may make 
 the Bread the Body of thy Christ, and the 
 Cup the Blood "of thy Christ : that all who 
 partake of it may be confirmed in Godlinefs ; 
 may receive Remiffion of their Sins ; may 
 be delivered from the Devil and his Wiles j 
 may be filled with the Holy Ghost ; may 
 be worthy of thy Christ, and may obtain 
 everlafting Life ; Thou, O Lord Almighty, 
 being reconciled to them, through Je/us Chriji 
 our Lord. Amen. 
 
 fl At the Offertory. 
 
 RECEIVE, O God, unto thy holy Heaven 
 — the Euchariflical Praifes of thofe that 
 offer Sacrifices and Oblations to Thee; of 
 thofe who would offer much or little, privately 
 ©r openly, but have it not to offer; of thofe 
 who have this Day brought their Offerings, 
 Receive them as Thou didft the Gifts of thy 
 righteous Abel, the Sacrifice of our Father 
 Abraham y the Incenfe of Zacbarias, the Alms 
 of Cornelius , and the Widow\ Mites, Receive 
 G 4 their 
 
128 An Eucharl/tical Office for 
 
 their Offerings of Praife an3 Thankfgiving, 
 and for their Earthly Things give them Hea- 
 tc I >r their Temporal, Eternal j through 
 
 Jt .s Chiift our Lord, Amen. 
 
 <J At the Breaking of the Bread, Jay \ 
 
 'TTIE Lamb cf God, the Son of the Father 
 is broken and divided 5 He is divided, 
 but not din iniihed ; he is always eaten, but 
 nor confumedj but fanciilies ail who arc Par- 
 takers of Him. 
 
 f As Join as the Confe oration Prayer is ended. 
 Jay aloud, 
 Amen. 
 
 % And then privately. 
 
 \y E flicw forth thy Death, O Lord ; we be- 
 lieve thy holy Refurrection, thy Afcen- 
 fion, and Second Coming. We befeech Thee, 
 O Lord our God to Jlrengthen our Faith : We 
 believe this to be true. 
 
 fl" Before the Elements are difiributed: 
 
 rvRAW near, O Lord Jesu Christ, our 
 God, from the Habitation of thy Dwell- 
 ing, and the Throne of Glory in thy King- 
 dom, and come and fanctify us : O Thou who 
 fitted on High at the Right Hand of the Fa- 
 ther, and at the fame Time art invifibly p re- 
 fen t with us here below. 
 
 O Holy 
 
receiving the Holy Sacrament. If § 
 
 O Holy Lord who dwelled in the Seat of 
 Holinefs, fanctify us by the Word of thy 
 Grace, and the Defcent of thy Holy Spirit. 
 
 And vouchfafe to impart to us thine Im- 
 maculate Body, and moft precious Blood, for 
 the Remiflion of Sins, and Life Everlafting. 
 
 f Or this. 
 
 £\ God who art Great; Great in Name 
 and Counfel ; Powerful in thy Works ; 
 the God and Father of thy Holy Son Jesus 
 our Saviour, look upon the Flock which 
 Thou haft chofen through Him to the Glory 
 of thy Name ; fanctify us in Body and Soul; 
 and grant that we being purified from all Fil- 
 thinefsof Flefh and Spirit, may partake of the 
 myftic Bleffings now lying before Thee, and 
 judge none of us unworthy of them ; but be 
 Thou our Supporter, our Helper, and De- 
 fender, through thy Christ, with whom 
 Glory, Honour, Laud, Praife, Thankfgiving, 
 be to Thee and the Holy Ghost for ever. 
 Amen. 
 
 f Immediately before you receive, fay, 
 
 Q Lord our God, the Bread that came 
 down from Heaven is the Life of the 
 World. I have finned againft Heaven, and 
 before thee, and am not worthy to partake 
 oi cue immaculate Myfteries : But, O merci- 
 ful 
 
130 An Euchariftica! Office for 
 
 ful God, forgive Thpu mine Offences, and make 
 me worthy by thy Grace, that I may receive 
 thy holy Body and precious Blood, not to my 
 Condemnation, but for the RemiiTion of my 
 Sins and Eternal Life. 
 
 And grant, Q Lord, that T may boldly and 
 without Blame prefume to call upon Thee our 
 God and Heavenly Father, faying, 
 
 Our Father which art in Heaven, &c. 
 
 ^f When the Prieji apprcacheth with the Bread, 
 
 J^HOU haft /aid, He that eateth my Flefh, 
 and drinketh my Blood, hath Eternal Life : 
 Be it unto the Servant of the Lord according to 
 thy Word, John vi. 54. 
 
 ^[ After receiving the Bread, 
 
 H^HIS hath touched my Lips, and fhall take 
 away mine Iniquities, and fhall purge me 
 from my Sins. Ifaiah vi. 7. 
 
 I have fworn, and am itedfaftly purpofed, 
 to keep thy righteous Judgments. Pfalm cxix. 
 106. 
 
 *[ When the Minifter appro acheth with the Cup, 
 
 WHAT Reward fnall I give unto the 
 Lord, for all the Benefits that he hath 
 done unco me ? I will take the Cup of Salva- 
 tion, and call upon the Name of the Lord. 
 Pfalm cxvi. 11, 12. 
 
 «f After 
 
receiving the Holy Sacrament. 131 
 
 5f After receiving the Cup, fay. 
 
 Lord. now letted Thou thy Servant depart 
 in Peace, &V. Luke ii. 29 — 32. 
 
 Glory be to the Father, &V. 
 As it was in the Beginning, £sfV. 
 
 *[ When you are returned to your Tew, ufe thefe 
 following Acts of Prai/e. 
 
 gLESSED be the Lord God of Jjfrael, for 
 He hath vifited and redeemed his People; 
 and hath granted, that we being delivered out 
 of the Hand of our Enemies, might ferve Him 
 without Fear, in Holineis and Righteoufnefs 
 before Him, all the Days of our Life. Luke u 
 
 68, 74> 75- 
 
 What fhall we then fay to thefe Things ? If 
 God be for us, who can be againd us ? He 
 that fpared not his own Son, but delivered 
 Him up for us all : How fhall he not, with 
 Him alfo, freely give us all Things ? Who 
 fnall lay any Thing to the Charge of God's 
 Elect ? It is God that juftirieth : Who is he 
 that condemneth? It is Christ that died, yea 
 rather, that is rifen again ; who is even at the 
 Right Hand of God ; who alfo maketh Inter- 
 ceffion for us. Romans viii. 3 1 — 34. 
 
 But of God are we in Christ Jesus, who of 
 God is made unto us Wifdom, and Righteouf- 
 nefs, and San<;lification and Redemption; that 
 
 according 
 
132 An Eiichari/ikal Office for 
 
 according as it is written, He that glorieth 
 let him glory in the Lord, i Corinthians u 
 
 Glory be to the Father, &c. 
 As it was in the Beginning, &c 9 
 
 *fi Afterwards what follows, if you have Tims, 
 
 JESUS /aid, He that eateth my Flefh, and 
 drinketh my Blood hath Eternal Life, and 
 I will raife him up at the Laft Day : for my 
 Flefh is Meat indeed, and my Blood is Drink 
 indeed. He that eateth my Fiefri, and drinketh 
 my Blood, dwelleth in me, and I in him. John 
 vi. 54, $$, 5 6. 
 
 For this Caufe, I bow my Knees unto the 
 Father of our Lord Jesus Chkist, of 
 whom the whole Family in Heaven and Earth / 
 is named ; that He would grant us according to 
 the Riches of His Glory, to be ftrengthncd 
 with Might by his Spirit in the Inner Man ; 
 that Christ may dwell in our Hearts by 
 Faith ; that we being rooted and grounded in 
 Love, may be able to comprehend with all 
 Saints, what is the Breadth and Length, and 
 Depth, and Height ; and to know the Love 
 of Christ, which pafTeih Knowledge ; that 
 we might be filled with all the Fulnefs of God. 
 Now unto Him that is able to do exceeding 
 abundantly ab-veall that we afk or think, ac- 
 cording to the Power that worketh in us i un- 
 to 
 
receiving the Holy Sacrament. 135 
 
 to Him be Glory in the Church of Christ 
 Jesus, throughout all Ages, World without 
 End. Amen. Ephefians iii. 14, fcfr. 
 
 f Then may he faid. 
 
 1i /TAY the God of our Lord Jesus 
 A.YJL Christ, the Father of Glory, give 
 unto us the Spirit of Wifdom and Revelation 
 in the Knowledge of Him ; The Eyes of our 
 Underftanding being enlightned; that we may- 
 know what is the Hope of His Calling, and 
 what the Riches of the Glory of His Inheri- 
 tance in the Saints; and what is the exceeding 
 Greatnefs of His Power to us-ward who be- 
 lieve, according to the working of His mighty 
 Power, which He wrought in Christ, when 
 He raifed Him from the Dead, and fet Him 
 at His own Right Hand in the Heavenly Pla- 
 ces, far above all Principality, and Power, 
 and Might, and Dominion, and every Name 
 that is named, not only in this World, but 
 alfo in that which is to come ; and hath put all 
 Things under His Feet, and gave Him to be 
 the Head, over all Things, to the Church, 
 which is His Body, the Fulnefs of Him that 
 filleth All in All. Ephefians i. 17, &V. 
 
 Glory be to the Father, &c. 
 As it was in the Beginning, &V. 
 
 % lit 
 
13i An Eacharijiical Office for 
 
 *L The remaining Time, whilft ethers are 
 Communicating, cannot be more -properly /pent 
 than in Jhezving our Charity, by interceding for 
 Chrift's Church, &c. 
 
 REmember, O Lord, all Orthodox Bifhops, 
 rightly dividing the Word of Truth. — 
 Remember, O Lord, all Prefbyters and Deacons 
 in Christ, — and put not thofe to Dishonour 
 who officiate at Thy Holy Altar. Look upon 
 us in Thy Loving Kindnefs, and manifeft 
 Thyfelf to us, O Lord, in thine abundant 
 Mercies. — Heal the Schifms in thy Church : 
 abate the Rage of its Enemy; and put a Stop 
 to growing Herefies by the Power of Thine 
 Holy Spirit. Receive us all into Thy King 
 dom and make us the Children of Light. 
 Grant us, O Lord our God, thy Peace and 
 Love, for it is Thou who beftoweft all Things 
 upon us: And grant that we may, with one 
 Mouth and Heart, praife and glorify Thy 
 Great and Glorious Name, Father, Son, 
 and Holy Ghost, now, henceforth, and for 
 evermore. Amen. 
 
 71/f S T Merciful Father, unite all us who 
 
 partake of this One Bread and One Cup 
 
 in the Communion of One Holy Spirit -, and 
 
 fufTer none of us to partake of the Holy Body 
 
 and Blood of Thy Christ to our Judgment 
 
 and 
 
receiving the Holy Sacrament. 135 
 
 and Condemnation ; but that we may find 
 Mercy and Grace, with aii Thy Saints who 
 have pleafed Thee from the Beginning of the 
 World, our Fore Fathers, Patriarchs, Pro- 
 phets, Apoftles, Preachers, Evangelifts, Mar- 
 tyrs, ConfefTors, Teachers, and every juft 
 Soul departed in the Faith. 
 
 Beieeching Thee, that it may pleafe Thee 
 of thy Gracious Goodnefs, fhortly to accom- 
 plifh the Number of Thine Elect, and to haften 
 Thy Kingdom; that we, with all Thofe that 
 are departed in the True Faith of Thy Holy 
 Name, may have our perfect Confummation 
 and Blifs, both in Body and Soul, in Thy 
 Eternal and Everlafting Glory, through Jessts 
 Christ our Lord. Amen. 
 
 WE commend unto Thy Mercy, O 
 LoiiDj all our Enemies; all who hate 
 us; and all who imagine Evil againft us: We 
 commend them to Thee, not for Judgment 
 and Vengeance, but for Pity and Salvation, 
 and the Remiflion of their Sins; becaufe Thou 
 willed that All mould be converted to the 
 Knowledge of Thy Truth and live: For 
 Thou haft taught us by both the Precept and 
 Example of thy beloved Son J esu^ Chr'St, 
 our Lord, that we mould pray for our Ene- 
 mies, for thofe that hate us, and thofe that 
 defpitefully ufe us, and perfecute us. 
 
 Have 
 
136 An Eucharijtival Office for 
 
 Have Mercy upon all Jews, Turks, Infidels, 
 and Heretics, and take from them all Igno- 
 rance, Hardnefs of Heart, and contempt of 
 Thy Word; and fo fetch them home, Blefled 
 Lord, to thy Flock, that they may be faved 
 among the Remnant of the true IJraelites^ and 
 be made one Fold under one Shepherd, Jesus 
 Christ our Lord, who liveth and reigneth 
 with Thee, and the Holy Spirit, one Gob 
 World without End. Amen. 
 
 % Incitements to an holy and Chriftian Life, 
 proper for our Meditation at this Time. 
 
 KNOW ye not that ye are the Temple 
 of God; and that the Spirit - of God 
 dwelleth in you? If any Man defile the 
 Temple of God, him mall God deftory; For 
 the Temple of God is holy, which Temple 
 ye are. 1 Corinthians iii. 16, 17. 
 
 Ye are bought with a Price; therefore glo- 
 rify God in your Body and in your Spirit, 
 which are God's- 1 Corinthians vi. 10. 
 
 Be ye therefore Followers of God, as dear 
 Children; and walk in Love, as Christ alfo 
 hath loved us; and hath given Himfelf for us 
 as an Offering, and a Sacrifice to God for a 
 {meet fmeiling Savor. Ephefians v. 1, 2. 
 
 The 
 
receiving the Holy Sacrament. 137 
 
 The Night is far fpent, the Day is at Hand; 
 let us therefore caft off the Works ofDarknefs, 
 and let us put on the Armour of Light. Ro- 
 mans xiii. 12. 
 
 Jefusjaid, Behold thou art made whole; 
 fin no more, left a worfe Thing come unto 
 thee. John v. 14. 
 
 If ye continue in my Word, then are ye my 
 Difciples indeed: And ye (hall know the 
 Truth, and the Truth mail make you free. 
 John viii. 31, 32. 
 
 While ye have Light, believe the Light, 
 that ye may be the Children of the Light. 
 John xii. 36. 
 
 He that hath my Commandments, and 
 keepeth them, he it is that loveth me; and he 
 that loveth me, mall be loved of my Father, 
 and I will love him, and will manifeft Myfelf 
 to him. John xiv. 21. 
 
 If ye abide in Me, and my Words abide in 
 you, ye fhall afk what you will, and it fhall be 
 done unto you. John xv. 7. 
 
 If any Man will come after Me, let him 
 deny himfelf, and take up his Crofs, and fol- 
 low Me. Matthew xvi. 24. 
 
 H ' The 
 
158 An Eiichorijlical Office for 
 
 The Hour cometh, and now is, when the 
 true Worfhippers fhall worfhip the Father in 
 Spirit and in Truth; for the Father feeketh 
 uch to worfhip Him. John iv. 23. 
 
 He that fhall endure unto the End, the fame 
 fhall be faved. Matthew xxiv. 13. 
 
 Blefled is that Servant whom his Lord, 
 when he cometh, fhall find fo doing. But the 
 Lord of that Servant who is negligent and 
 wicked will come in a Day when he looketh 
 not for Him, and at an Hour when he is not 
 aware, and will cut him in funder, and will 
 appoint him his Portion with the Unbelievers. 
 And that Servant which knew his Lord's 
 Will, and prepared not himfelf, neither did 
 according to his Will, fhall be beaten with 
 many Stripes. Luke xii. 43, Cste 
 
 N te, The preceeding Variety of "Devotions a fte r 
 the Receiving of the Hdy Elements, is put 
 here, that you may employ your Time devoutly 
 and "profitably, when there are large Numbers 
 of Communicants to receive after you. When 
 the Congregation is fmall, your own Discre- 
 tion muft tell yen which are mojt proper to be 
 ufed, and which omitted-, for no private D*- 
 vctions fhould exclude the Public, or take y on 
 up, whenyiu are to join in the Prayers of the 
 Church. If you fhould want fill larger 
 Forms , the following Pfalms may be ufeful. 
 
 BEFORE 
 
receiving the Holy Sacrament. 139 
 
 KEFORE RECEIVING, 
 
 It will not he improper to ufefome of the 
 Penitential Pfalms, viz. vi, xxxii, xxxviii, 
 li, cii, exxx, cxliii. and, 
 
 AFTER RECEIVING, 
 
 Some of the following Pfalms, viz. 
 
 Pfalm xxxvii. Of Patience and Confidence 
 in God. 
 
 Pfalm xxiii. Expr effing our Confidence in 
 God's Grace and Goodnefs. 
 
 Pfalm cxvii. and cxlv. That God is to be 
 praifedfor his Fame, his Goodnefs, his Power > 
 and his Providence. 
 
 }'fa!m xxxiv. Of the Praifes of God, and 
 the Privileges of the Righteous. 
 To thefe may be added, 
 Pfalms ciii. cxi. exxxviii. Of God's 
 
 Praifes. 
 
 1T After the Communion is ended y and the 
 BUffing given by the Prieft, fay privately ^ 
 
 OLord God of Hods, hear our Prayer; 
 give Ear, O God of Jacob. Pfalm 
 lxxxiv. 8. 
 
 The Good Lord pardon everyone that pre- 
 pareth his Heart to feck God, the Lord God 
 of his Fathers, though he be not cleanfcd ac- 
 cording to the Purification of the Sanctuary, 
 % Qoron* xxx. 18, i^ 
 
 5 We 
 
140 An Euchari/iical Office, #c. 
 
 We give Thanks to Thee, O Christ our 
 God, that Thou hail vouchfafed to make us 
 Partakers of thy Body and Blood for the Re- 
 mifllon of our Sins, and for Eternal Life. 
 Keep us, we befeech Thee, without Blame, 
 according to thy Great Goodnefs and Love of 
 Mankind. 
 
 Now to the King Eternal, Immortal, Invifi- 
 ble, the only Wife God, be Honour and 
 Glory, for ever and ever. Amen, i Tim*. 
 i. 17. 
 
 FINIS. 
 
 printed by Law and Gilbert, St. John's Square, LondoB, 
 
PPKF*i