the Toleration is for Dissenters not for us We have still blessed be God the same Church the same Public Liturgy the same Articles Canons and Constitutions established by the Law of the Land by several Acts of Parliament which stand yet unrepealed And therefore our Obedience is still as due to those Laws as ever Nor can the Toleration with any shew of Modesty or Reason be thought to excuse us so long as we own our selves Members of the Church of England as of a good and an Orthodox Communion But suppose I were concern'd with a professed Dissenter yet I might justly answer 2. That all that any Toleration in the World does or can do is to excuse only from the Penalty not at all from the fault of Disobedience to the Laws and Orders of an Established Lawful Communion it gives a Liberty of Impunity 't is true whether justly or unjustly I will not now dispute but not of justification it takes away the civil Punishment but it can never take away the Sin of Non-conformity or Disobedience my reason for it is this because these are Sins forbidden by the plain Laws of God which no Laws of Man can alter or dispense with For every Orthodox and lawfully constituted Church has a full power from Christs own Institution to make Canons and Constitutions for its own Regulation for the security and preservation of its own Peace and good Order And this lays a sufficient Obligation on all Christians to obey those Laws tho there should be no Civil Authority to back and enforce them The Church considered as a Church is a distinct body and has a distinct Government inherent in it self without any regard had to the State And consequently all disobedience to the Lawful Commands of the Church is an Evil in it self Morally and intrinsecally sinful and therefore can never be altered by any Humane Dispensation or Toleration Hence we find the Primitive Christians decrying Schism and branding it with the most odious Characters before there were any Civil Laws in Defence of Christianity nay when all the Civil Laws were against it as well before the Empire became Christian and again in the intervals of Persecution as when Christianity was Established by a Law So the Donatists were accounted Schismaticks by the Primitive Christians as well under those temporal Princes that favoured as under those who persecuted them Arianism was condemned as well under Constantius and Valens who countenanced as under Constantine who opposed it so that tho a Toleration do take away Civil Penalties yet the Laws of God and of Scripture that require Vnity Communion and Compliance with an established Orthodox Church do stand still uncancell'd and in as much force as ever If any one doubt the truth of this Let him only read the ingenious Mr Norris his Charge of Schism continued and if he can fairly answer what that learned Author there urges in defence of this Assertion I promise him I will instantly give up the Cause and become his Proselite There is a passage in the learned Dr. Stillingfleets Sermon of the Mischief of Separation so apposite to our present Argument that I cannot forbear setting it down 'T is Page the 45th in these words Let us who continue in the Communion of our Church walk by the same Rule and mind the same things While we keep to one Rule all People know what it is to be of our Church if men set up their own Fancies above the Rule they charge it with Imperfection if they do not obey the Rule they make themselves wiser than those that made it It hath not been the Doctrine or Rules of our Church which have ever given advantage to the Enemies of it but the Indiscretion of some in going beyond them and the Inconstancy of others in not holding to them This being the Judgment and Opinion of so great a man and of so pacifick a Temper deserves a serious Consideration by all who wish well to the Church of England 4. The Baptizing Children in Private by the Public Form is contrary to every Ministers solemn Promises and Subscriptions For the 36th Canon of our Church Every Minister is required both at his receiving of Orders and at his Admission to any Benefice or Living to make this Promise and to subscribe it with his own hand in these very words viz. That he himself will use the Form prescribed in the book of Common Prayer both in Public Prayer and in the Administration of the Sacraments and none other And now I appeal to the sense of all the world whether that Minister who uses that Form of Public Baptism in Private Houses which is prescribed to be used in the Church does not break this Promise And whether he who does not in Private houses use the Form Prescribed for that purpose does not do the same Does such a Man use the Form prescribed by the Book of Common Prayer and none other as he promised and subscribed Perhaps it will be said that he uses the same words tho in a different Place But still I answer That this is not the Form prescribed by the Book of Common Prayer The Form prescribed is perfectly of Another Nature The Church has composed two Forms for Baptism of Infants the one for the Church the other for Private houses the one for ordinary and common cases the other for the extraordinary cases of sickness and necessity Now he that confounds these two Offices which the Church has made distinct and wholy omitting that Form which is designed for Private Vses that in Private which is commanded to be used in Public that Person does not use the Form prescribed by the Book of Common Prayer and none other but perfectly another than what is commanded If any one in the World can deny this assertion or without Tricks and Fallacies fairly justify this Practice from Breach of Promise I will never more trust my discursive Faculty so long as I live can any thing be more indisputably clear If to doubt in this case be not to seek Knots in a Bulrush I know not what is This Argument very nearly concerns us of the Clergy and we should all do well seriously to consider it and the rather because our own undue Compliances in this respect are made use of by the Laity as the greatest Argument for the Continuance of this Vnlawful Practice But if the most solemn Promises and repeated Subscriptions signify any thing we are all certainly bound to do our utmost for the reforming of this unhappy Custom in doing of which there would be far less difficulty than now there is were we our selves Vnanimous in the Attempt were we All resolved to be just to our own Engagements and would not undermine each others Endeavours by our contrary Practices 'T is plain we are not left at Liberty to do as we please in this case we are bound by Laws by Promises and Subscriptions And when the Laity know and consider this I cannot but
and of the highest importance too 1. Consider that is the Command of Christ your Soveraign Lord who as your King and Supream Governor has an absolute right and a just Claim to your Vniversal Obedience nor can you deny it in any instance whatever without the highest Injustice 2. Consider further that 't is the dying Command of Jesus your Saviour and Redeemer your greatest Friend and your best Benefactor who stopt at no Dangers nor declined any Sufferings to do you service who freely parted with his own dearest and invaluable blood to ransom and redeem your Souls to purchase for you the pardon of your Sins the Graces of Gods Spirit and the immortal Joys of Heaven Who was contented to undergo all the Malice of Men and Devils to be a man of sorrows and acquainted with grief through the whole Scene of his Life to endure the greatest Torments of Body and Agonies of Mind to sweat and groan to bleed and die to deliver you from Eternal Death 'T is this Jesus that commands you to do this in remembrance of him So that here is both the highest Authority to command and the greatest Love in the world to invite your Obedience Will you then disobey a King and a Saviour too a Soveraign Lord and a Merciful Redeemer at once Alas What unpardonable Rebellion What scandalous Ingratitude is this Blessed Jesu What return can be sufficient What thanks can be big enough for such amazing Love And yet it is no hard or difficult but a very easy requital that the Son of God expects from us 't is only that we frequently remember his dying Love in that Memorial Feast he has appointed for that purpose that we there thankfully commemorate his Mercy solemnly renew and ratify our Baptismal Vows and Engagements and enter into a sacred League of Peace and Love and Charity with all the world A poor return God knows this is for so great a Mercy and shall we yet refuse to pay this 3. Consider that you are bound in Interest as well as in duty to pay a constant Attendance on this sacred Ordinance For 't is the most likely means in the world to make all your Prayers successful at the Throne of Grace and to fetch down even temporal Blessings upon you And 't is the most probable means in the world to promote and advance your everlasting well-being to confirm and increase your Faith to heighten your Repentance to raise your Sorrow for Sin and your Hatred against it To inflame your Love your Praise and Gratitude to God and your crucified Saviour and your Charity to all your Fellow creatures 't is the best way to advance your Hope to improve all your Graces to make all your Sins give up the Ghost and yield themselves perfect Victims to a Redeemers conquering Love In short the blessed Sacrament to every devout and worthy Receiver is full of divine and heavenly Blessings 't is not only our greatest Duty but 't is our highest Priviledge too What Reasons what Pretences then can be strong enough to keep you from so sacred and advantageous a Duty You know what I have formerly said at large to remove them all There are two faults that you may be guilty of in this affair Either by a careless refusal and neglect of this blessed Sacrament or by an unworthy abuse and profanation of it by unworthily coming to it or by profanely turning your backs upon it Both these are Sins equally dangerous and I beseech you by all the Hopes of Heaven and Fears of Hell to avoid both I have formerly and often told you how this may be done But if there be any Soul amongst you that wants either farther Instruction or Satisfaction in this matter I once more earnestly desire and invite all such to come to me for my private help and direction Come freely and without scruple the Poorest the Meanest of you By the Blessing of God you shall not go away without the best Assistance and Incouragement I am able to givé you And in order to the fitting your selves for the Blessed Sacrament I must beg and entreat you to lead pious and sober just and Christian Lives Impenitence and an obstinate going on in Sin is the only thing that makes men unworthy of the Sacrament A good man a true sincere penitent who understands competently the Nature of the Sacrament and is heartily resolved to forsake all his past Sins and to lead a new Life such a one is fit to come to the Sacrament at any time And he who will not do this is not fit to die nor can he go to Heaven And to enable you to lead this pious Christian Life let me beseech you often and daily upon your bended Knees to petition Almighty God for his preventing assisting and supporting Grace Morning and Evening at least let me desire every Soul amongst you to spend some little time in that divine and heavenly that honorable and advantageous duty of Prayer You that have Families must pray with them and teach your Children and Servants to live in the Fear of God Instruct and Catechize them in the Principles of Religion as well as you are able and send them to the Church to be instructed better As they grow up you must warn them often of the baseness and danger of Sin in general of Swearing and Cursing of Drunkenness and profaning the Lords day Vices to which Youth are extreamly addicted Tell them of the Excellency of a pious sober righteous Life and of the glorious rewards that attend it teach them by your Example as well as by your Instructions You will have the Comfort of it in this Life and be rewarded for it in a better From the Prayers of the Church I would desire you never to be wilfully absent Come at the beginning and behave your selves devoutly at them And for your Private Devotion I have here composed a short Form which I desire all such of you as have not better helps at hand to say daily humbly and devoutly upon your Knees O God the Father of Heaven have mercy upon me a miserable Sinner O thou God of Angels and men the Creator and Preserver of all the world I have sinned I have sinned against Heaven and against thee I have been a stubborn and a rebellious Child but do not thou O Lord cast off the bowels and compassions of a Father I have perverted all the ends of my Creation I have despised thy Authority abused thy Mercy and provoked thy Vengeance But O thou who willest not the Death of a Sinner have Mercy upon me For thy Names sake pardon mine Iniquities for they are great for thine own Mercies sake for thy dear Son and my Saviours sake have pity upon me a miserable Sinner O blessed Jesus the High-Priest the Saviour and Redeemer of Souls have Mercy upon me Let thy Stripes and Wounds thy Cross and Passion plead and intercede for me By thine Agony and bloody Sweat by all that thou didst and sufferedst for Sinners save and deliver me in the hour of Death and the day of Judgment And suffer not O holy Redeemer my Soul which is the purchase of thine own meritorious blood to perish O holy Spirit of Grace the Sanctifier of all the Elect People of God inspire I beseech thee into my Soul the Principles of an Vniversal Piety Sanctify me throughout in Body and Mind in Heart Will and Affections I am undone if thou leave me to my self follow me by thy motions and awaken my Conscience by thy blessed Suggestions or I perish for ever Quicken and excite my languishing Vertues Allure my hope by the glorious rewards of Obedience Alarm my fear by the stedfast belief of a judgment to come Affect my gratitude and love by a deep sence of the amazing mercies of my God and Saviour and by all let me be led to a speedy and vigorous Repentance to such a pious and godly sober and humble just and charitable life us becomes a Disciple of the most holy Jesus O God the Father Son and Holy Ghost three persons and one God! O holy and undivided Trinity have mercy upon me a miserable sinner Glory be to thee O God for all the mercies I have received Take me into thy Protection this day or this night and all that belong to me Bless all my Civil Spiritual and Natural Parents Relations and Governors Reward all my Friends and Benefactors Forgive and turn the hearts of my worst and greatest Enemies Let thy Gospel and Truth thy Peace and Salvation extend it self to all the World for the sake of Jesus my Saviour In whose Name and Words I further pray Our Father c. Canon 14. ALL Ministers shall observe the Orders Rites and Ceremonies prescribed in the Book of Common Prayer without either diminishing or adding any thing in the Matter or Form thereof Canon 38. If any Minister after Subscription shall omit to use the Form of Prayer or any of the Orders or Ceremonies prescribed in the communion-Communion-Book Let him be suspended And if after a month be do not reform and submit himself Let him be Excommunicated And then if he shall not submit himself within the space of another month Let him be deposed from the Ministry Canon 81. There shall be a Font of Stone in every Church and Chapel where Baptism is to be administred In which only Font the Minister shall Baptize Publickly that is no doubt with the Form of Publick Baptism FINIS
ready at the Font immediately after the second Lesson at Morning or Evening Prayer which still farther concludes for its being â—n the Church where alone the Prayers and Lessons are usually read And all this is abundantly confirmed by that which follows viz. And the Priest standing there at the Font shall say c. So far I think nothing can be more plain or undeniable But let us go on to the Office for Private Baptism of Children in houses for so 't is called The very Name or Title of which is enough to satisfy any sober man that this alone and not the Public Form is to be used in Houses But the Rubrick is more express There in the 2d Paragraph the Curates or Ministers of every Parish are required often to admonish and warn the People that without great Cause and Necessity to be approved by the Curates themselves they procure not their Children to be baptized at home And in Obedience to this Command of the Church I do now desire and beseech you of my Care not to do it But when need shall compel then the Rubrick expresly orders that Baptism be administred on This Fashion namely by that Form of Private Baptism which there follows and not by the Publick Form So that as the Ancient Church never did so neither does the Present Church of England allow of any Private Baptism except in danger of death and in such a case she has provided a Form for that purpose and required the use of that alone And upon the whole I think it undeniably follows that To Baptize Children in Private with the Publick Form and without just Necessity is as Dr. Sherlock tells us Rel. Assemblies p. 295. a plain transgression of the Rule and therefore such a disorder as no man should be guilty of who professes himself a Member of our Church 'T is a plain breach of the express Laws and Commands of our own Communion which was the thing to be proved Now as for this Argument it equally concerns all in general who own themselves of the Church of England Rich and Poor Laity as well as Clergy For by the 20th Article of our Church we all profess to believe That the Church has full power to decree and command all such Rites and Ceremonies as are not contrary to the word of God Nor did ever any yet deny this power but those who were professed Dissenters from us and against them it has been largely and unanswerably proved by many learned Divines of this Church whose Names I have set in the Margin By Dr. Stillingfleet Unreasonab of Separation Dr. Sherlock in his Vindication of that book and in his Answer to the Protestant Reconciler By Dr. Goodman in his Compass Enquiry By Dr. Scot Christian Life Part 2. Vol. 2. p. 433. And instead of all by the Venerable Hooker Eccl. Polity Lib. 3. and others if any one please to consult them Now then thus I argue if the Church has Power to make Laws in things indifferent and not forbidden by the Scriptures it hence necessarily follows that 't is our absolute duty to obey and submit to those Laws when once they are made For a Power to Command necessarily infers the duty of Obedience these are Relative things the one of which unavoidably follows from the other Nor can we disobey the Lawful Commands of the Church without disobeying Heaven at the same time and Christ Jesus himself from whom as from a Supream Head the Church has received this Legislative Power and how then can it become any true Member of the Church to be thus wilfully guilty of trangressing its plainest Laws Or why should any pious and genuine Son of the Church carry himself thus refractory to his spiritual Mother Or can there be any thing more absurd than to profess to believe that the Church has Power to make Laws in indifferent things and yet whenever those Laws come to be obeyed to dispute and deny its Authority Especially considering how pious and primitive a duty this is and what great reason the Church has to require it This certainly is not to do things according to Order that is as the great Dr. Hammond tells us upon the place According to the Order and Direction of the Church Dr. Rich. Sherlocks Practical Christian p. 85 I know not what low thoughts men may now have of this Disobedience But I am sure the pious Dr. Sherlock had another sense of things when he made this a part of his Form of Confession of Sin I have not made Conscience to obey the Laws and Orders of thy Church whether Universal or particular not acknowledging or submitting to the Authority of Either and I am justly therefore to be rankt amongst Publicans and Sinners My Ghostly Fathers and Pastors in the several orders of Bishop Priest and Deacon I have disbelieved disrespected disobeyed in their Callings in their Admonitions for my Souls health I have hated him that reproveth in the Gate I have hardned my heart and refused when admonished to return from the Errour of my ways Nor is this a Law of the Church only but of the Civil State too The whole Rubrick is confirmed by Act of Parliament as well as by Convocation and the Act of Uniformity before our Common Prayer Books expresly injoyns under the severest Penalty that No other Form of Prayer or Administration of the Sacraments be used beside that which is set forth and allowed by that Book So that whoever refuses Obedience to those Laws of the Church concerning Baptism does at the same time disobey a Law of the State too his Civil as well as his Spiritual Parents and Governors and if this be not a plain Breach of the fifth Commandment Let every mans Conscience judge There is I foresee one fond pretence that may possibly be return'd to this Argument and that is the present Act of Toleration or Liberty of Conscience which may be thought to discharge the Duty of Obedience to the Established Laws of the Church But in answer to this vain Cavil I say First That I write not at present to those who are Dissenters from the Church but to those who profess themselves Members of our own Communion and what have such to do with the Toleration Let the Act it self be read and 't will appear that the Toleration was intended only for the Ease of those few for I verily believe they are not many who are sincerely persuaded in their Consciences that 't is not Lawful for them to obey the Orders or joyn in the Worship of the Established Religion Now whatever service the Plea of a Toleration may do such mistaken Persons yet certainly it looks very unaccountable in one of our own Communion to make this pretence in excuse for his Disobedience to those Laws and to that Constitution to which he himself belongs I envy no man the Liberty of Conscience My Charity is Universal I heartily wish well to and pray for all the World But