The nonconformists advocate, or, A farther account of their judgment in certain things in which they are misunderstood written principally in vindication of A letter from a minister to a person of quality, shewing some reasons for his nonconformity, modesty answering the exceptions of two violent opposers of the said reasons. Baxter, Richard, 1615-1691. 1680 Approx. 221 KB of XML-encoded text transcribed from 45 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A26964 Wing B1318 ESTC R1328 12626685 ocm 12626685 64663 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26964) Transcribed from: (Early English Books Online ; image set 64663) Images scanned from microfilm: (Early English books, 1641-1700 ; 344:3) The nonconformists advocate, or, A farther account of their judgment in certain things in which they are misunderstood written principally in vindication of A letter from a minister to a person of quality, shewing some reasons for his nonconformity, modesty answering the exceptions of two violent opposers of the said reasons. Baxter, Richard, 1615-1691. [4], 83 p. Printed for Thomas Simmons ..., London : 1680. Written by Richard Baxter. Cf. Halkett & Laing (2nd ed.). Errata: p. [4]. Reproduction of original in Huntington Library. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Dissenters, Religious -- England. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 Emma (Leeson) Huber Sampled and proofread 2006-03 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE Nonconformists ADVOCATE : Or , A farther ACCOUNT Of their JUDGMENT IN Certain things in which they are misunderstood . Written Principally in Vindication of A LETTER from a Minister to a Person of Quality , shewing some Reasons for his Nonconformity , Modestly answering the Exceptions of two violent Opposers of the said REASONS . LONDON , Printed for Thomas Simmons , at the Prince's Arms in Ludgate-Street , MDCLXXX . THE EPISTLE TO THE READER Courteous Reader , SOme years since I was called upon by a Person of Quality , to acquaint her Ladyship with the reasons of my Non-conformity : for it had been suggested to her Ladyship , that I had none ; but only was swayed by the Example of some others , much reverenced by me , to tread in their steps , at all adventures . As if I had been one of those mentioned by Origen in his first Book against Celsus , who chose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of this Sect and Party , not out of any sound mind and judgment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by a certain illogical hurry of determination without all deliberation . Vpon this I was necessitated , to put pen to paper , and give her Ladyship such an hasty account , as the time would permit : which was under the limit of five or six days . I could not therefore search into all things affording matter of scruple , they being too large and numerous ; but only singled out those mentioned in my letter , as being next at hand , and moreover obvious , and easie to be understood by her Ladyship , at the first reading of them . A Copy of this letter , such as it was , without adding , diminishing , or the least alteration , was appointed to be printed about three months since : but printed it was not a long time after ; at least I supposed so . But when I deemed no such matter , my Copy was brought unto me printed , together with a printed Confutation of it at the same time in Quarto . This seemed strange to me , but I being in that instant oppressed with bitter grief , by the death of a darling-Child , was not in a condition to read it over , much less to justifie my self against it . And now within less than a week after , another second Confutation was directed to me , upon which I thought I had a loud call , notwithstanding my great indisposition , to undertake mine opponents , and make good my reasons against all their gainsayings . With what evidence of truth , I must leave you and others to judge , my sheets are now ready for the Press , but when that will give them a more publique Passport , I know not . Farewell . October , 27. 1679. ERRATA . PAge , 8. The four last lines must not be read . p. 15. l. 3. quae tales , r. quâ tales , p. 51. l. 13. after the word likewise the word is must be put in , p. 53. l. 20. after the word condition the word of must be put in , p. 61. l. 33. Aucupare r. aucupari . Several other faults about the stops left to be corrected by the reader . A REFUTATION , &c. SIR , BEfore you would confute me , you thought meet to defame me , in these words ; Being lately in a Book sellers Shop , I met with a Letter pretended to be writ from a Minister to a Person of Quality , shewing some Reasons of his Non-conformity . And you add , I have often observed this humour in some mean , but vain people , who dare not look upon Persons of Quality , when they are present , to talk of them with great familiarity , and as their peculiar Intimates and Confidents . But I answer ; Why should you a Minister be so censorious and uncharitable , as to charge one who is stiled a Minister , and I suppose utterly unknown to your self , with Pride and Lying at the first dash ? with Pride , in a vain humour of aspiring unto acquaintance with Persons of Quality ; with Lying , in pretending unto such a familiarity , when indeed there is no such matter . The Printer , or some other , affixed this Title , for my Copy had none at all ; but yet it is altogether truth ; though I have reason to blush , and crave pardon for being no more mannerly and Courtly in my Stile and Address to such a Person of Honour . By this , and what follows , I observe in you a strange Spirit , which I pray God convince you of , and deliver me from : a spirit haughty and scornful , bitter and revengeful , and yet elsewhere too too friendly and amicable . Sir , You stile me Gentleman , again and again , ironically and contemptuously enough ; and what I have written , you call it Stuff to impose upon the injudicious Rabble , and parallel it with Poor Robin ; and many such opprobrious reflections you fasten upon it . This is pride and scorning ; which can never satisfie ( as you would be thought to aim at ) an honest impartial Inquirer , but much rather cloud his eyes from beholding , and harden his heart from receiving , whatsoever can be offered ( though with far more powerful and perswading Oratory than your own ) to change his mind , or turn him into another Path. Sir , You alarm the Magistrates and Governours to a jealousie against us : wherein you sufficiently signifie , not only your grief and grudging at our present Indulgency , but also your desire to have us made Examples for daring to mutter a word , and pleading on our own behalf , though purposely to shew that we are not wilful , fanatical , and obstinate in our non-conformity ( which is commonly objected against us ) but have in our own apprehensions insuperable objections blocking up the way , and obstructing us from complying . But what is it not enough that we are removed ab Officio & Beneficio , unless also we be further persecuted and torn in pieces by the Secular Powers ? What must a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our utter ruine and destruction be the Epilogue ? This is bitter malice in extremity , far from the good Spirit of God , which was seen in the shape of a Dove , but never in the appearance of a Vulture , or Bird of Prey . Sir , You plead for the truth of Apocrypha , yea of the most exploded parts of it : here your fierce frowns against poor Non-conformists are turned into sweet and gracious smiles upon the Roman Party , as if Father Parsons , Campian , and such others , had your heart already ; and you hereby intimate before-hand ( if the Wind shall ever turn to that Corner , which God in his great mercy keep off ) how willingly and easily you could turn about with it into their Tents . Sir , You quarrel my Introduction , and charge it with the want of sense and Grammar , but you shew not wherein , and I am pretty confident you cannot ; both the Syntax of it , and my mind in it being plain and obvious to every School-boy ; but I well perceive the very first sight of my Sheet , fronted with the mostodious word of Non-conformity ( so great is your distast against us ) immediately rufled your patience , and like the appearance of Purple or Scarlet before the eyes of an Elephant , put you presently in apassion ; which misted your understanding , and hindered you from discerning , what , to an unprejudiced person , would be most clear and intelligible . Our great difference is in making a just Comment , and in finding out the true sense and meaning of the words of the first Declaration . Here by the way there is just matter of complaint , that the said words should need any Comment ; for I look upon this Declaration ( thus openly to be made before the face of God , and the whole Congregation ) of the same nature , and congenerous with an Oath ; wherein things ought to be expressed perspicuously and evidently , the sense of them easie and fixedly the same to every understanding ; and this , if possible , beyond all scruple or hesitation ; and not like Delph Oracles , with their meaning doubtful , intricate , and involved ; and as occasion shall serve , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quickly to be turned from what at the first hearing they seemingly imported and intended . You say Assent and Consent intend no more than Vse and Submission , and that this is all in effect which is required of the Conforming Clergy : I wish it had been so worded in the Declaration , and instead of saying , I A.B. do declare my unfeigned assent and consent to all and every thing contained and prescribed in and by the Book , entituled the Book of Common Prayer ; we might have said , I A.B. will submit to the use of all and everything contained in , &c. Because for peace sake I can submit , where I do not like and chuse ; and in this sense ( notwithstanding your scorn of a very wise and grave observation ) I do yet take the words Assent and Consent , and am not removed from my first apprehension and explanation of them . In the words of the Declaration there is an Agent , an act , the object : The Agent is the Person or Minister declaring , and this unfeignedly and sincerely from his heart ; the Act is this person his assenting and consenting : Now this act of assenting , as to the Party declaring , relates to his understanding ; and as to the thing assented to , relates to the truth and rightfulness of it : So likewise again , the act of consenting relates to his will , and as to the thing consented to , to the goodness , expediency , and behooffulness of it . This is what you deride , and hold that the intervention of truth and goodness need not be supposed as a necessary ingredient to what we declare we assent and consent unto ; but in so declaring we mean and intend only this , that we will submit to the use of all and every thing contained and prescribed , &c. whether they be in their own nature ( if strictly examin'd ) most eligible and behoofful to be observed and practised , yea or not . Now this your Exposition of assent and consent , I look upon as weak and faulty , no more coming up to the full purport of the words considered in themselves , than to the purpose of the Law-makers , who framed and injoyned them to be declared . For I take it for granted , that this Declaration was thus worded by the most Reverend Clergy , Archbishops , Bishops , Deans , and such other Divines , and this too for Divines and Ministers of the Gospel to be declared by them , as the test of their worthiness and meetness for the Ministerial Function ; accordingly therefore such persons may rationally and well be supposed to use the words in sensu Theologico , in a Divine or Scriptural sense , and not otherwise : Now in the Scripture phrase we find assent and consent , fully and altogether according to the exposition which I have given of them . As for example sake , we have found this man a pestilent fellow , and a mover of Sedition among the Jews ; and the Jews assented , saying , These things were so . Assented , that is , they avouched what Tertull●s had witnessed against Paul , was the very truth . Shall not their Cattel , and their substance , and every beast of theirs be ours ? Let us consent unto them , and they will dwell with us . Let us consent unto them , that is , let us willingly and readily chuse and imbrace their terms , since the end obtained by them will be so good and gainful , so beneficial and profitable for us . Thus S. Paul saith , I consent unto the Law , that it is good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eo quod , or therefore , because it is good . Thus generally these words are taken in the description of Faith among Divines , who tell and teach us , that Faith is made up of these three parts , Assent , Consent , and Affiance . Faith , as it is assent , acknowledgeth and avoweth the truth and certainty of Gospel-Revelation , especially concerning the Messiah , and the promise of life by and through him : Faith as it is consent , imbraceth and receiveth the blessing and goodness of this promise , as most behoofful and advantagious unto us : And from hence is excited readily , chearfully , and thankfully to close in with Christ upon his own Conditions and Proposals , as the only way to happiness : Faith , as it is affiance , resteth and relieth upon the veracity of the Speaker , and stability of the Covenant to felicitate our state , and save us from all the evil and misery sin hath brought upon us . By what I have spoken , we may the better perceive the genuine force and meaning of assent and consent ; the Object of these acts now therefore offers it self to our consideration , which I say ( according to the Declaration ) is all and every thing contained and prescribed in and by the Book intituled the Book of Common Prayer ; whereas you , as a general Salvo , suppose the word Use to be the next object or matter of those acts on which they terminate ; as thus , I assent and consent to the use , ordoing of all those things contained in , and prescribed by , &c. But now is this seemly or tolerable in a most solemn Protestation , oran Oath , to have the main matter of it brought in only by the blind Wicket and back-door of a supposition ? why was not this word openly mentioned and expressed ? why was it not enjoyned us thus to declare , I assent and consent to the use and doing of all and every thing contained , & c ? How can we know the Law-makers intended , or will admit of any such a Subaudi ? What you mention as their Preface to the Declaration is somewhat , but not sufficient ; my Reason is this ; because in the Book of Common-Prayer there are Credenda , as well as Agenda ; things of Faith , as well as of Practice ; yea , some things only of Faith , and not of Practice : Now I cannot but think our Law-m●kers in commanding this Declaration , did as zealously and carefully design the conformity of our Faith , even as of our practice , to the Frame and Model of Theology contained in the Liturgy : I am sure , in right reason , the first ought to be aimed at by them , before the last and the last only as the result of the first , unless they thought all Conformists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bruit Animals , rather than rational Creatures ; surely they would not thus reproach them of their own Coat , who bear themselves high upon their own understanding above others , and think it but Justice to be reputed the most sapient and judicious amongst men . It appears by the woful event , that more than a thousand Non-conforming Ministers could not thus construe the words of the Declaration , when it was first put unto them , and required of them ; which ( with some other things commanded ) made them to turn out , and lose all , rather than lose their Souls , in doing what was clearly against their Consciences . So that it is not perverseness and folly ( what-ever you say or think ) to stick at the words assent and consent , but rather from the dictates of a sound mind , influenced and awed by the fear of the Lord. Sir , Far beyond my desert , by the good Providence of God , I have had the favour and countenance of several great Persons of Quality , who have received me very lovingly and familiarly : This I speak ( my Witness is in Heaven ) neither to vaunt my self with the glory of it , nor yet to put you under any disarray again by the vanity of my pretension , but to acquaint you with something to our purpose in the matter before us . A little before the black Bartholomew , one of the foresaid in discourse enquired of me , what mine intentions were ? and whither I would conform , yea or not ? I answered his Lordship , such things were required and enjoyned , as I could not swallow , and therefore should be necessitated to march off , and sound a Retreat . His Lordship seemed to be much concerned for me , using many Arguments ( as good as ever I have heard or read from any ) to reconcile me to a compliance ; but perceiving me not to be overcome by them , while I urged some of these things now mentioned as a just cause of my refusing ; at last he said with a sigh , I wish it had been otherwise ; but they were resolved either to reproach you , or undo you . Of which wise and weighty Apothegm I leave you to be the Interpreter . Was not Conformity contrived in such a way and manner on purpose , either to expose us to common Infamy , as Persons who would say , and swear , and do any thing , rather than lose our Livings ? or else to ruine and undo us , by turning us out a grazing in the woful wild of extreme poverty and want ? About a year after another great Peer ordered me to wait on his Lordship , and proposed something to be done by me with reference to the Liturgy , which ( as I thought ) in my then present circumstances , having neither call nor necessity to do , I humbly craved leave of his Lordship to be excused therein ; and speaking yet further , about the strict and hard terms of Conformity , his Lordship replied , I confess I should scarcely do so much for the Bible , as they require for the Common-Prayer . Both these , I assure you , are great and learned Noble-men , and as far from being Presbyterians as your self ; yet you may see their Resentments , as to what was commanded , how little they were pleased with such high and rigorous proceedings , and how in the bottom of their hearts , they were rather the Advocates , than the Accusers of the Non-consenters : Yea , I perswade my self , that many among your selves had scruples more than a few , or easie , and would then with all their hearts have declined the Test of assent and consent , if by any other means they could have escaped the danger : it is well for them if they tentured not their Consciences , while they tendered their worldly interests and necessities ; but to chuse to do it from any free act of their own option and will , as what was desired and delighted in by them ( setting aside some high Prelatical Church-men , who returned in anger and meditated retaliation ) was not to be found in the Bosom of many ; yet even these are called forth to declare their unfeigned assent and consent , &c. than which words , I know none more significant of heart and good will , of love and choice , as to all and every thing contained in and prescribed by the Book of Common-Prayer . For I pray , Sir , were you to express your judgment and affection in any matter , and how your whole soul and mind is fully pleased , satisfied , and gratified therein , and this beyond all demur and exception ; how could you more clearly discover your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an unfeigned , assent and consent unto it ? for mine own part , I profess I know not : Therefore it is well remarked by you , that assent and consent , and approve , are words synonymous . But you say , Cannot we approve of the use of a Book , or approve of a Book , as lawful to be used , as well as assent and consent to the use of it ? Yes surely : But you mistake me , for I neither can assent nor consent , nor approve of the Book , or the use of the Book , so as hereby to witness mine own will or desire for the same ; yet I can use it in submission to Command , if I shall judge it not simply unlawful and sinful to do it : I , can , as I have said , silently and patiently swallow down some Gnats , if my Superiours will have it so ; but if I shall be required to say , I assent and consent , and approve of swallowing down Gnats , this alters the case ; and now I can no more swallow them down , than if they were Camels . Wherefore , eo nomine , upon the very same account , as you ingenuously confess , you would be a Non-conformist to any Church in the World , I am at this present to the Church of England . And upon the same score I think present Conformity harder than formerly , the now Declaration being much more comprehensive in its own nature , and taking in much more of our mind , will , and approbation , as to all and every thing recounted and specified therein , than any foregoing subscription ; especially than that mentioned by your self in the time of Queen Elizabeth , wherein the Clergy were only required to subscribe this promise ; I shall read the Service appointed plainly , distinctly , and audibly , that all people may hear and understand . As for the Articles published by the Authority of King Edward the VI. and particularly that concerning the Book of Common-Prayer , with subscription thereunto , I have not seen them , except in your Quotation , and therefore can say nothing in the case , one way or other : but I have two Books of Common-Prayer printed in his days , the first about the middle , the second in the last year of his Reign ; in neither of which is to be found any Rubrick asserting the certainty of Childrens undoubted Salvation out of Gods Word , though they are baptized and die before actual sins ; there is not , I say , one syllable to the said purpose in either of them . Even this very particular would have rendred Subscription more facile and passable to me , had I lived in those days . As for the subscription of the three Articles in the time of King James , I acknowledge this was one , Quod Liber Publicae Liturgiae , &c. That the Book of Common-Prayer contains in it nothing contrary to the Word of God , &c. Unto which I had rather , and should much sooner subscribe , than declare my unfeigned assent and consent ( supposing the same Book of Common-Prayer ) to all and every thing contained in , and prescribed by it . For though I cannot prove such and such things to be absolutely contrary to , or against Gods Word , yet I cannot therefore presently affirm them to be according to Gods Word , either as expresly revealed , or positively commanded by the Sacred Canon ; which yet I must be able to do , before I can declare my unfeigned assent and consent to the said particulars ; else I should strangely violate my Conscience , and blindly rush forward at all adventures , without all reason or judgment . As for example , though I cannot say concerning Children baptized , and dying before actual sin , that their undoubted Salvation is absolutely contrary to the Word of God ; yet never the more can I affirm , that their undoubted Salvation is certain and express by the same . Therefore though perhaps I might subscribe to the former , yet I could not declare my unfeigned assent and consent to the latter . One thing I take notice of in these Subscriptions , and I wish you would also for your better information ; viz. That assent and consent , relate unto the acknowledgment or avouching the truth and goodness of the things assented and consented to , as well as to the use The Great Ends generally mentioned for these Declarations and Subscriptions , are Unity and Uniformity in the matters of Religion and Worship ; whereas the contrary effects of animosity and difference have wofully followed hereupon , time after time , as we have seen by long and sad experience in continual breaches and dissentions . There is , and will be , a judicium discretionis in every person , who will be a Judge in his own concern contra Gentes ; his own mind and apprehension shall and will dictate to him what is right , and what is wrong , what is good , and what evil , both to be believed and practised by him ; the greatest Authority of his Superiours , and the wisest Models of their devised forms for his devotion , in any wise notwithstanding ; nothing shall be able further to subjugate his thoughts to any Idea or System of Service , than to what may be truly said to be his own , I mean according to his own understanding ; and therefore much less to an oneness and sameness of opinion and judgment of it with those that are above him ( though commending and commanding it to be received and observed ) meerly because they are so . Wherefore as it is the wisdome of the Church to chuse such a Creed , as all who stile themselves Christians do universally agree in ; so likewise it would be the highest prudence , to pitch upon such a Declaration which all Ministers might securely and freely assent and consent unto , without all scruple or hesitation , as the Test of their Conformity . I will not presume to mention the nature and quality of such an one ; but shall leave it wholly to my Superiours and Betters : And let these , in Gods Name , enjoyn all Ministers both to declare and do whatsoever the Word of God requires of them , to capacitate them for Church-work , and no more ; then should I expect Unity and Uniformity in all things of moment , with peaceable toleration and forbearance in the rest , to the glory of God , and the greatest edification of the Church , and never before : Then also I would be among the first , who would humbly offer my self as a Candidate to that high and holy Function , though in the meanest and poorest place of preferment . But it is high time to come to particulars : I cannot approve of the Order appointed for the reading of the Scriptures ; my reason was , because many Books of Apocrypha are commanded to be read for the Lessons of the day , as the fabulous Legends of Tobit and his Dog , Bell and the Dragon , &c. while some Books of the Sacred Canon are wholly left out , &c. This I perceive touches you to the quick ; this is confidence and impudence , this is matter of exclamation against our invenomed tongues and pens , and against our persons as Pharisaical Schismaticks , and what not ? I see your zeal for Apocrypha will cause you presently to fly on the faces of those who shall dare to speak a word in any diminution or derogation of it , and this only too as it Rivals the Holy Canon : Yet say what you can in the justification of Apocrypha ( how the stories therein were received by many of the Ancient Fathers for truth and reality , and how ( supposing them fiction and fancy ) profitable they are for instruction , comfort , reproof , as the Parables of Christ himself ; ( so many say , they can profit as much at a Play , as at a Sermon ) yet Apocrypha is Apocrypha still , and those very Books appointed ro be read , full of absurdities and impossibilities , as I could easily demonstrate in several notorious circumstances ; but this would be actum agere , since it hath been sufficiently manifested by many Protestant Pens against the Papists ; here therefore I shall leave you to be censured and chastised of all , who are not of the red Letter , or looking that way : As for mine own part , I ran over the Kalender , and saw there one whole Month together : viz. October , filled with Apocryphal Books , Forenoon and Afternoon , appointed for the Lessons of the day ; the same likewise in November , unto the twenty fourth day of it , besides what went before in September of the same kind , while some Books Canonical are wholly left out , which I did not approve of ; neither can I find any thing of better information from your self to change my mind : and the rather , because I am fully perswaded some parts of Scripture are omitted and shut out , which contain in them more to the profit and edification of the Hearers , than all the Books of Apocrypha put together ; yea , it were little less than a Blasphemy to say and think otherwise : Let us not presume to be wiser than God. But you say , Nothing of Apocrypha is appointed for Sundays ; whoever laid this to your charge ? Yet if you speak truth , then some of your Ministers are not well skill'd in the order of reading , who , as I am told by Ear-witnesses , do sometimes on Sundays read out of Apocrypha ; whether they then read according to the common Monthly Kalender , and not according to the proper Lessons appointed for Sundays , or whether they so read when an Holy-day , whose proper Lesson is out of Apocrypha , falls to be on a Sunday , when there is proper against proper , and the Minister left at discretion which of the propers he will chuse ; I shall not trouble my self about it , but leave it in medio , to the wise and learned in the case . You say in our Conventicles we read little of Scripture ; indeed too little ! Pudet haec opprobria nobis , and wish it were otherwise with all mine heart ; for I am as far from assenting and consenting to any such omission and neglect , as I would be to all and every thing contained in , and commanded by the Book of Common-Prayer : Should I be required to give my approbation of this fault , or else could not be admitted into Society with them , I would rather bear their Excommunication , and like an Hermit serve God in the Wilderness by my self alone , than joyn myself to them . So vast a difference there is between being in Communion where faults are ( for what Church is free from them ? ) and owning those faults ; yea , making such an owning and approbation the Lydius lapis , whether we are fit for Communion yea or not . Now this is the very case of poor Non-Conformists , with those who have outed them . But to return , Recrimination is no Self-justification : besides , in most of our Meetings , there is on Lords-days , at least , constant reading of the Scripture , besides the Exposition , and giving of the sense of it , with much care and pains , to the edification of the Hearers . I cannot approve of the Order appointed for the Ministration of Baptism , because of the strict requiring of Godfathers and Godmothers to stand as bounden Sureties and Undertakers for the Child , viz. that he shall renounce the Devil , and all his Works , &c. You say , Godfathers and Godmothers are not so strictly required as to make it essential to the nature of Baptism , as is evident in private Baptism , which is declared valid without it . I never objected any such essential strictness ; this therefore is meer impertinency : Yet reading over the Ministration of private Baptism , as it is appointed to be further and fully compleated by the Minister , there I find Godfathers and Godmothers interrogated , and fully ingaging on the Childs behalf , as well as in publick . But suppose Godfathers and Godmothers are not called upon in private Baptism to make such a promise ; this is only in a rare extraordinary case of extremity , and out of the general usual road : we know some others , in the like exigency , will grant a greater liberty ; so much do they attribute to the Opus Operatum , that they will give leave to the Midwife to baptize , rather than fail : One Swallow makes no Summer . Herein also you run from the matter in hand . I say , Godfathers and Godmothers are usually brought to the Font to avouch a great untruth ; for though they make such a solemn promise on the Childs behalf , they seldome perform it . This you fully acknowledge past contradiction , but charge it as a fault upon the Godfathers and Godmothers , and not at all upon the Constitution ; yea , you highly applaud the prudence and piety of the Church in taking such a care for the vertuous education of the Children baptized . But quo warranto ? who hath authorized the Church to lay such a charge upon any , besides the Parents upon whom God has laid it ? and if upon any , why upon those who are called Godfathers and Godmothers , rather than upon others of the Congregation , who are all eye-witnesses of the baptizing of the Child , as well as they ? As we may not make more sins than God has made sins , so neither more duties than God has made duties : why therefore in particular should we impose the duty on Godfathers and Godmothers , to look to the well education of the Child baptized , when God has not imposed it ? especially we may not do it , where the fulfilling this duty is an utter impossibility , as sometimes it falls out in the matter before us . Sometimes persons are Sureties for Children by their Proxies , themselves living in another Country ; how can these see the said Children vertuously brought up , when they never see them ? Sometimes Boys and Girls stand as Godfathers and Godmothers for the Infant at the Font ; these are very likely to make good their promise , when they are scarce in a capacity to understand what they say ; so far are they from a right apprehension of the matter they ingage in : Whereby it appears , that the great care of the Church for the health and safety of those she receives into her Bosom , ( which is so much spoken of , and magnified ) is no more than a meer pretence , and dwindles into a sorry shadow of words and names : For if there was such a true and real care as is given out , and vaunted , why will ye , the Ministers , admit of any such , as I have now mentioned , to be Godfathers and Godmothers ? ye except against none , that I hear of . And why will you lay a charge upon these , of doing what in reason ye cannot but be convinced they are not in a condition to perform ? Verily , if a man should judge according to your Quotidian practice , I should be prone to believe , ye your selves scarce think it an absolute necessity , for Godfathers and Godmothers to perform their Font-promises ; for setting aside only what is there barely read before them , I never met with any Book , Sermon , or Discourse , wherein the duty of Godfathers and Godmothers is pressed upon them , with reference to their God-children , not any thing to mind them of their Obligation , or move them to the fulfilling of it : Who therefore can imagine ye think it much material , further than the Pomp and Ceremony of their appearing , whether such Godfathers and Godmothers look to the good manners of the Children baptized , yea or not ? If men and women were throughly convinced by the Word of God , what great Bonds they lye under by being Godfathers and Godmothers , according to their own oral protestation , and form of speech there dictated to their hands , notwithstanding what you speak of the easiness of the performance of the promise , it would be hard to find out such voluntary Stipulators , or collateral security in the case ; but the Minister and his Clerk should be necessitated to undertake that Province from time to time . Again , I approve not of the Order appointed for the Ministration of Baptism , because the Father of the Child is left out , not mentioned and taken notice of at all in the publick Stipulation , as if he had no concern in it , though it is his proper place to undertake this charge for his own Child , according to the Law of God and Nature . With the highest scorn you justifie this way , by the similitude of a Debtor , and Sureties bound with him for an hundred pounds : But I never yet saw such a Bond , where the Principal , and indeed the sole Debtor , is not expresly , and in the first place named ; for if he be not expresly named , how can any notice at all be taken , that the Money was lent unto him , which is , as you know , your own concession ? yea , if he be not expresly named as a Debtor , in point of Law , he has nothing to do with the Bond , or the Bond with him ; which yet is the thing you would expose me for . Your comparison affects me not , nor makes against me , but rather on my side : For let the Father be the chief Debtor to bring up his own Child in the nurture and admonition of the Lord , and some of his Friends ( I mean Godfathers and Godmothers ) be Sureties with him , that this Debt shall faithfully be paid and discharged ; shall not this Chief , and indeed sole Debtor , be called upon , and that too in the first place , to pay his Debt ? In right reason he should ; and you your self would be of the same mind , were you in some great Bond only Collateral Security to a Friend , and this too in little more than a Complement . Now therefore that the Principal and sole Debtor is not once mentioned or called upon for the payment of the Debt , but only the Collaterals ; this is my Exception , and I think not without cause . But you say , Nature and Religion call upon the Principal Debtor , viz. the Father of the Child , and that is sufficient , without any further Call from the Minister . I know what you would reply in the case , but I am not so spirited . Nature and Religion call upon us to keep the Moral Law , or ten Commandments ; and therefore the Ministers Call to keep them is needless , and out of doors . This is to make composita to be opposita : The more Obligations are upon us from Religion and Nature to fulfill any duty , the more we are to be called upon by Arguments out of those Topicks to perform the same , and all little enough : If not always Nature , yet always Religion does bind Godfathers and Godmothers quae tales to perform the promise made on the behalf of the Child baptized , for if it be not from Religion , there can be no tye in the case ; yet the Church thinks not Religion enough to bind them , without the further help of additional Exhortation : why therefore should not the same be thought necessary to the Father himself , to bind him also to his duty , notwithstanding any preceding Obligation of Nature ? I approve not of the Sign of the Cross , nor that Sacramental mystical way of signing with this Sign , as if baptizing with Water in the Name of the Father , and of the Son , and of the Holy Ghost , were not sufficient ; but moreover , the Sign of the Cross needful , to bind the Conscience , and confer the Blessing . You say , The sum of my Argument against signing with the Cross is , because lest by a perverse interpretation it may seem to the vulgar people what it is not , and what I my self dare not affirm it to be : but herein you are either wilfully blind , or grosly in the dark ; for though I mentioned my fear , lest the action then done by the Minister ( for then the Priest shall make a Cross upon the Childs Forehead ) and the words then uttered by him , ( We receive this Child into the Congregation of Christs Flock , and do sign him with the sign of the Cross , in token that hereafter he shall not be ashamed to confess the Faith of Christ crucified , and manfully to fight under his Banner against Sin , the World , and the Devil , and to continue Christs faithful Souldier unto his lives end ) might be taken in a wrong sense , and mistaken by the generality , and do fear it still ; yet the presumptuous addition of the Cross to Baptism , and this too after the manner of another Sacrament , the devised Sacrament of man to the instituted Sacrament of God was the grand cause of my exception against it : for if we may add at our pleasure the Sign of the Cross ▪ why not also with some others Cream , Salt , and Spittle ; yea , whatsoever else the daring invention of man shall think meet to devise and conjoyn ? Who , in this case , shall set the limits , and say , Ne plus ultra ? As for mine own part , I would sooner yield to have my Child baptized with Cream , Salt , and Spittle , yea , though Snow and Sope also were put into the Laver , than to have it signed with the Sign of the Cross in such a mystical manner . We are neither to add nor diminish in the matter of Gods Worship ; and particularly this holds good in the Sacraments of the Gospel , which in their own nature are Signs and Ceremonies ; wherefore if we shall arrogate to our selves the license of adding Sign to Sign , and Ceremony to Ceremony , in so doing we boldly set Threshold against Threshold , and proudly usurp no less than the place , and Dictatorship of God himself . This likewise more than faintly and covertly speaks the Baptism of Water to be lame , and wanting of it self alone ; which I have the courage to speak out in the hearing of all , according to your command ; yea , I promise you , if you will be at the charge to procure me one of Sir Samuel Moreland's Stentorean Tubes , I will take the pains to go up to the Monument , and at the top of it I will trumpet it out as a truth all over the City ; and if I could , I would cause it to ring and eccho from one end of the Nation to another : Why else is this dedicating sign of the Cross , at the time of the Infants Dedication , by washing in the Name of the Father , Son , and Holy Ghost , thought so necessary , and constantly co-applied ? But you have a Church-Canon by you , mounted and bent on purpose to discharge upon me , prim'd with the Rubrick , and ready to give fire , upon all occasions , with a loud contrary report : Well , be it so ; yet after all , it is but brutum fulmen , I mean only protestatio contra factum , and therefore ipso facto void , and of none effect . As if you should vow and protest you were no Idolater , and yet at the same time worship a Crucifix , adore the Host , or bow your knee to the Image of Baal . You indeed baptize the Child with Water in the Name of the Father , Son , and Holy Ghost ; and you say , the Child so baptized , is lawfully and sufficiently baptized ; yet notwithstanding , at the same time , you sign him with the sign of the Cross , in token hereafter he shall not be ashamed to confess the Faith of Christ crucified , and manfully fight under his Banner against Sin , the World , and the Devil , &c. Now this is the answer of a good Conscience , and the main End and Obligation of Baptism , as to the party baptized , which the Cross , and the signing him with that sign ( and not washing alone ) must at least mind him of , if not spirit him in , and ingage him to with the greatest manhood and courage ; else signing with the sign of the Cross is a meer insignificancy , and a ridiculous nothing . Entia non sunt multiplicanda sine necessitate . What need the Cross , if washing with water could sufficiently bring about its own ends ? The Cross therefore , as it is there used , loudly proclaims , washing of and by it self incompleat , and imperfect . Something was spoken further by me , about laying aside the use and custom of signing with the sign of the Cross , to distinguish our selves from the Idolatrous Papists , who superstitiously adore the Cross , foolishly , fondly , and wickedly signing themselves with it , upon every occasion , putting no little confidence in it , to free them from evil , and to furnish them with all good . But upon this score , to leave off Crossing , you call it vanity and affectation , which is peculiar to the Pharisees , and some other people who are very like them . I understand your Elegant Periphrasis , and the biting Sarcasme in it : Oh how sweet are your lips ! Honey and Milk are under your tongue ; yet what is the reason of all this rancour and bitterness ? what is the cause ye cannot speak peaceably of us , or to us ? what is our desert ? what our provocation ? are we not abased sufficiently ? have ye not all in possession ? do ye envy our being and breathing amongst you ? Death hath eased you of many of us already ; and cannot you quietly expect a little longer , and we shall all retire , and trouble you no more ? I grieve , and am sad to see you of this spirit , but rejoyce and am glad my Soul is not under your power ; for if it were , I might fear unplacable wrath , never to be appeased , would never forgive me , neither in this world , nor in the world to come . But to come to our business ; you say , I am much mistaken in the temper of the Church of England , ( verily I am not at all mistaken , for I see it evidently in her Children , the Sons of the Church , especially if all be of your temper ) for the Church of England neither does any thing , nor leaves any thing undone , meerly for a note of distinction and separation . I know not what weight and stress you put upon the word meerly , or else as good a Church , and better than ever the Church of England was , notwithstanding its Grandeur and Glory with the Pomp of that name , has ( and that too by the counsel and command of infinite wisdom and reason ) upon the account of distinction and separation from others , not more idolatrous and sinful than the Papists in their worship , left off several Rites and Customs , not only sinful and unlawful , ( so some will dare to say of signing with the Cross ) but in themselves otherwise innocent and harmless . I have a most unhappy memory , and cannot recover the name of the Author , a Christian Jew , who apodictically , and most elaborately discovers , that many things were directed in their Law by God , both to be done and left undone by the Nation of the Jews , chiefly to difuse and take them off from the ways and practices of the Gentiles that were round about them . But let infallible truth be the judge in this matter , Levit. 18.3 . After the doings of the Land of Egypt , wherein ye dwelt , ye shall not do ; and after the doings of the Land of Canaan , whither I bring you , shall ye not do , neithet shall ye walk in their Ordinances . Then Moses , all along the Chapter , enumerates many of those Heathenish doings , from which the people of God were most religiously to abstain : but in the next Chapter following some other things are mentioned ; which in themselves absolutely considered , were neither sinful nor unlawful , yet upon the score of Non conformity , were forbidden them , ver . 27. Ye shall not round the corners of your Heads , neither shalt thou mar the corners of thy Beard . But why ? what evil in it ? Ainsworth gives us the true reason of this Inhibition ; This , saith he , is likely to be the manner of the Heathens , especially in their mourning , as these Laws compared with , Chap. 21. v. 5. seem to imply ; and he brings in the Authority of Maimonides , in these words , It was the manner of Idolatrous Priests to mar their Beards ; therefore the Law forbiddeth to mar the Beard . So again , v. 28. Ye shall not make any cuttings in your flesh for the Dead , nor print any marks upon you . The aforesaid most Learned Expositor here again , out of the same Maimonides , informs us , what these prints or marks were ; viz. When one did cut open his flesh , and filled the cut place with Stibium , or with Ink , or some other colour ; and this was the custom at the Heathens ; and particularly this they were wont to do in sorrow , and mourning for a S●ul departed , as it is in Thargum Jonathan : Now from these , and other like Heathenish Rites , God will keep his people ; and therefore it is said , Ye shall not make any cuttings in your flesh for the Dead . I could easily produce much more to the same purpose , but I think it needless . I excepted against what is annexed at the end of the Sacrament ; It is certain by Gods Word , that Children which are baptized , dying before they commit actual sin , are undoubtedly saved . You say , Had you a mind , you might wave the dispute : Surely it would be your prudence so to do ; for though you affirm it evidently to be the Doctrine of your Church , as appears from the Homilies , and several passages in the Office of Baptism it self ; yet I apprehend it beyond the wisdom and learning of all the Fathers and Sons of the Church together , to make good the Enunciation , especially it being so indefinite and unlimited , concerning the Children baptized , without all restriction , and yet so positive and peremptory in the Predicate . I called for the U●i out of Gods Word , viz. wherein I might be satisfied , beyond all doubt , of Christened Childrens Salvation before actual sin : You should have designed the Holy Page ; this had been a direct and easie way of Confutation , by which I must have been convinced and silenced , and there had been an end of the Contest : But I see you cannot bring your proof , nor indeed offer any thing like unto it out of Scripture ; wherefore my Objection is just , and I suppose unanswerable . Secret things belong unto the Lord ; and surely the Salvation of Infants , even as of the Adult , is inter arcana , one of Gods Secrets : Why therefore should any presume to intermeddle with it , and confidently pronounce concerning the whole Genus of such a sort of Infants . that they are all undoubtedly saved ? Though they are young , do they not make a number in computation ? which if they do , certainly their number is great , very great , especially if that Observation be true , that well nigh half of all born and Christned among us , depart this life before they have committed actual sin . These are a swarming multitude ; and yet shall all these undoubtedly be saved ? Far be it from me to limit the grace and mercy of God ; yet methinks , even from this consideration , we have some ground of a contrary suspition out of Gods Word , at least of suspending our judgment in the matter before us . For though the number of the Children of Israel be as the sand of the Sea , a Remnant shall be saved , Rom. 9.27 . There are few that are saved ; only a Remnant , a little end of the whole Piece ; some few choice ones only among those who are stiled the Israel of God ▪ shall be thought worthy of eternal life . But I forbear to bring in any new Objections , only give me leave to ask you this question , How you can fairly wave this dispute ? how can you think it not incumbent upon you to make good the Assertion , and justifie what you have assented and consented unto ? You tell me upon what account , Because though it be contained in , yet it is not prescribed by the Book of Common-Prayer ; that is , it is never to be used ; and we assent and consent only to the use of those things which are both contained in , and prescribed by that Book . This word both , thrust in by your self , as you imagine , gives you your quietus est . Hitherto I have taken you for a Divine , but now one would think you some cunning subtil Lawyer with your Tricks and Quirks ; you have found out an unexpected Loop-hole to escape , and baffle your Bond , which hath lost all force and vertue of Obligation in sensu diviso , because it only binds in sensu composito . Yet pardon me , Sir , for I must assume the liberty to keep this Yoke still upon your Neck , shake it off how you can . But how ? Thus ; You dare not but acknowledge that the great and learned Sages of the Church , who composed and worded this Declaration , were compotes mentis , and understood what they did better than your self , or any such Expositor ; and therefore had , as it hath been shewn already , when they put in these words , assent and consent , into the said Declaration , credenda as well as agenda in their thoughts and intentions , they had equally an eye to both these in the time of the composing it . Besides what is there spoken for the clearing of this truth , I am now further confirmed in my Opinion by the two following Participles , contained in , and prescribed by , which very naturally , and almost necessarily , answer the foregoing Substantives Assent and Consent , to such an end and purpose ; as thus , I declare my unfeigned assent to all and every thing ( as truth and right to be believed ) which is contained in the Book of Common-Prayer : and I declare my unfeigned consent to all and every thing ( as good and eligible to be practised and observed ) which is prescribed by the Book of Common-Prayer . Here is Grammar and sense , and I suppose the very sense intended by the Law-makers . Surely they well weighed every several and distinct word in such a set and solemn Protestation ; and therefore every several distinct word in it , hath its several distinct weight and purpose ; for far be it from me to charge such considerate Composers as guilty of any Tautology , much less of Battology ; unto which you will cause them to approach too near , if assent and consent unfeigned assent and consent to all and every thing contained and prescribed in and by the Book , &c. do refer to , and terminate upon use and practice only , without any further aim ; then it had been fully enough to say , I declare my unfeigned consent to all and every thing prescribed by the Book of Common-Prayer , and no need at all either of the word assent , or of the word contained in , to be once mentioned or thought upon . You therefore deserve a rebuke from your Superiours for your presumptuous intrusion ; who made you of their counsel ? why should you leave out , or put in any thing without their Commission ? why should you insert the word use , which they never inserted ? But then you go further ; for having inserted the word use , you say confidently enough , that assent and consent to all and every thing contained in , and prescribed by , centre wholly upon the word use , and have no other matter to respect ; and then again from hence you think you have gained another point ( concesso uno absurdo , &c. ) of freeing your self from the difficulty and pressing force of the Exception against Christned Infants , their certain and undoubted Salvation , dying without actual sin , by saying , You are not bound to give assent and consent to this Rubrick ; because though it be contained in , yet it is not prescribed by the Book of Common-Prayer , that is , it is never to be used ; and we assent and consent only to the use of those things which are both contained in , and prescribed by that Book . But this is a deep fetch , and a fine subtilty of your own , never to be allowed : What think you of the Church Catechism , wherein we have a Compendium of the Churches Faith ? what does not the Declaration bind you to believe it your self , as well as to teach it the Children ? what think you of the Creed ? does the Declaration only bind you to rehearse the Articles of it before the Congregation , and not believe them your self ? Surely to the latter , as well as the former : Every Collect , every Prayer has in it a Credendum , as well as an Orandum ; and without the first the last cannot be performed , since Faith is of the very essence of Prayer , properly so called ? But what do you imagine , the Declaration binds the Minister only to say over those Prayers , and not to pray them , or pray in them ? that is , not to believe what he prays for to be right , and according to Gods holy will and pleasure ? This seems to me highly Paradox , and of a most dangerous consequence . Grant you this Postulate , and you spoil the whole Declaration , as to the great intents and purposes of it ; for who may not declare in these words , I assent and consent to all and every thing , &c. if nothing of belief , but only use and submission be intended by them ? I have heard of some Jews , continuing such , without any change of their Religion , officiating as Priests among the Papists , and Celebrating Mass ; now why may not such Jews , yea Turks also , thrust in among our Clergy , if by declaring their unfeigned assent and consent to all and every thing contained and prescribed in and by the Book of Common Prayer , they signifie no more , than that they will read over those Prayers , perform those Offices and Ceremonies , and submit to the use and doing of every thing enjoyned ; but in the interim , without being obliged at all to believe the things so contained in , and prescribed by the Book , and so said and done by them , to be right , good , and justifiable ? They may act as upon a Stage for a livelihood , and have no concern about the thing acted , or whom they personate : Therefore Sir , I tell you again , you cannot wave the dispute , but are bound to believe , as well as to do all and every thing contained in , and prescribed by the Book of Common-Prayer , and to believe this in particular , concerning the undoubted Salvation of Children baptized , and dying before actual sin ; and this too as a truth asserted plainly and evidently out of Gods Word , past all cavil , or gain saying . Wherefore I humbly and earnestly entreat you , as a most learned Textuary , to quote the place , and satisfie my scruple ; for until then , I dare not declare my unfeigned assent and consent unto such a doubtful and questioned Proposition contained in the Book . But you would know of me , whether nothing be undoubtedly certain by Scripture , but what we have an express Text for ? Yes ▪ many things are undoubtedly certain by Scripture , not only in terminis express●s but also by an undeniable consequence : wherefore let what is asserted concerning the undoubted Salvation of such Infants , be confirmed and demonstrated out of Gods Word , in the true sense and meaning of it , or by any certain and necessary In●erence and Reason from it , and our business is at an end . This therefore you attempt as it were Syllogistically . If those who are regularly admitted into the Church of Christ ▪ have a right to the blessings of the Covenant , then they have a Title to Salvation . I answer , There is no such word in the Rubrick as regularly admitted ; which makes me wonder at your confidence , to add what you please , from time to time , to serve your turn . 'T is an hard question , whether all Children in England be regularly admitted ( as you may expound the words ) by Baptism into the Church , yea or not ? I cannot divine what are your thoughts in the case , nor what an Avenue and Start-hole you would find from regularly admitted , rather than be set up , and Mated . There is a great ambiguity in the word regularly admitted , which must be ascertained : wherefore we must suppose all Infants baptized in the Church of England , according to the Liturgy , are regularly admitted into the Church of Christ , for the Rubrick intends at least all of them ; yea , it speaks of Children indefinitely : wherefore if these being regularly admitted ( as we suppose they are ) into the Church of Christ , have a right unto the blessings of the Covenant , then they have a Title to Salvation . I answer , If by having a right to the blessings of the Covenant , you mean all the blessings of the Covenant , even to the ultimate and great blessing of all , viz. Salvation , then there is Petitio Principii not to be granted , until it be proved , as being the Bone of Contention : But if by having a right to the blessings of the Covenant , you mean some blessings of the Covenant , I shall readily concede ; for even their admission into the Church , as visible Church-Members , is a great Covenant-blessing , immediately investing them with the actual priviledge of having God for their God , in a more peculiar manner , than those without the Pale ; besides , with a foundation right of enjoying the Oracles , Ordinances , Communion of Saints , &c. Their admission into the Church by Baptism , gives them from that time forward jus in re , though not jus ad rem , by reason of their present incapacity . But you further argue ; If they have not a right to the blessings of the Covenant , through a regular admission into the Church by Baptism , then Baptism is an insignificant Ceremony , and not the Seal of the Covenant . I answer , They have many blessings of the Covenant ( as I have now shown ) though yet they may fall short of the greatest of all ; and therefore Baptism notwithstanding is not an insignificant Ceremony , but a Seal of the Covenant . Shortly , Baptism supplied the room of Circumcision , which was a Seal of the Righteousness of Faith ; yet we cannot avouch , that all who were regularly circumcised , should have been undoubtedly saved , had they died in their Infancy ; for Esau was Circumcised as well as Jacob , concerning whom , without all respect either of their doing good or evil , that the Purpose of God might stand according to Election , it is written , Jacob have I loved , and Esau have I hated : Esau was hated both before and after Circumcision ; which therefore could never have been his sure Convoy to happiness , had he immediately expired upon the receiving of this Seal : Salvation depends upon Election , and not at all upon our sooner or later dying after we are baptized . These are your Arguments , unto which I will not say with a just return in your own Dialect , The man is mad , and raving , but his Logick is weak , and will not do the work : Yet it may be from your civility and good nature thus to mollifie and lenefie your hard speeches with soft arguments : In the interim , we are now still under the same doubt , about the undoubted Salvation of Christned Infants dying before actual sin , as we were in the beginning , and so shall continue , until we see better reasons to the contrary ; and therefore cannot assent and consent . My following Queries are neither captious nor impertinent , but natural and apposite , if we look upon the words of the Rubrick , as considered in themselves ; viz. It is certain by Gods Word , that Children which are baptized , dying before they commit actual sin , are undoubtedly saved ; for here is the Opus Operatum , Children baptized , and dying before actual sin ; here is the effect , at least , the sure consequent of it , such are undoubtedly saved ; here is nothing mentioned concerning the Modus , how and in what manner the work is or ought to be done to produce such an effect or fore-signifie such a Consequent . Now therefore , if such a Consequent do necessarily follow after such a Cause ; then if it be in the power of Man to be such a Cause ( as to kill a poor Infant presently after Baptism ) it will be in his power also to bring about such an effect , viz. the Salvation of such an Infant . But you say , Regularly admitted by Baptism , which the Church of England supposes , answers most of my captious Queries . I answer , Let me have liberty to put in and out , and suppose what I please in all cases , ( as you do from time to time ) and I will , nullo negotio , untye every Gordion Knot ; I will affirm or deny any Proposition , be it in it self true or false , right or wrong , without any scruple or hesitation ; no Priest or Jesuite shall be able to out-do me . How know you that the Church supposeth these words , Regularly admitted by Baptism ? Why should you presume to set such limits , to put such a close Hedge about the Rubrick , when it lies open , and in common ? But if you will thus incroach presumptuously from your own head and heart , why am I bound to give credit unto you ? or govern my Faith and Practice by your private Sentiments ? Yet I wish these words , Regularly admitted by Baptism , had been expressed in the Rubrick ; which perhaps might have saved me the trouble of objecting , and so you of confuting . But granting the truth of the Rubrick in its latitude ; I said , That a Minister would be very cruel and unmerciful , to deny any Children their Christendom , though their Parents out of weakness or tenderness of Conscience scrupled Godfathers and Godmothers , and the Sign of the Cross , and durst not upon that score bring their Children to be baptized ; yet , as I added , if he were a true Son of the Church , and punctually observed his prescribed Rule , he must not baptize any Infant without Godfathers and Godmothers , without signing of it with the Sign of the Cross , whether it be saved or damned . Here you say , I am a man of Conscience , that is of no Conscience at all , of a tender Conscience , that is cauteriz'd : But why ? for bringing in such a false and unjust Charge against the practice of the Church of England ; which , as plainly appeareth in the form of private Baptism , has expresly ordered her Ministers to baptize Children without Godfathers and Godmothers , or the Sign of the Cross : You know not what remark to make on this , but leave it to my self , and every impartial Reader , to think on it . Though you do not know what Remark to make on my Objection , yet I know what Remarks to make on your Confutation ; for plainly , I observe in it falseness , and weakness : First , there is a great untruth in it ; for though you say , The Church of England has expresly ordered ( in that private form of baptizing ) to baptize Children without Godfathers and Godmothers , or the Sign of the Cross ; yet there is no such thing expressed or mentioned in the Order , but at the uttermost it is only supposed by a Mute ; and will you call silence expression ? Here I leave you to your self , and serious thoughts ; so likewise to the thoughts of the impartial Reader , how far you can stretch to bring in an Accusation . If the Minister in private Baptism should sign the Infant baptized with the Sign of the Cross , would he cross the intent of that silent ( which you call express ) Order , yea or not ? I believe nothing at all ; which to do , had it been an expressed or declared Order , would have been a manifest violation of the same : And then as to Godfathers and Godmothers , they are both mentioned , and interrogated , and as clearly brought in for the Consummation of private Baptism , as in publick . Secondly , There is a great weakness in our Confutation ; for my Objection lies against the manner of baptizing in ordinary , and you answer me from the manner of baptizing in extraordinary , as in case of any apparent danger of death . What ? can only Parents ( whose Children are in danger of death ) have these scruples , mentioned by me , against Godfathers and Godmothers , and against the Sign of the Cross , and not multitudes besides them ? How shall the Children of these , how scrupulous soever they be , ( as you avouch they may ) come to their Christendom ? What shall these , whether these Children be in imminent peril of death , yea or not , come with a lye in their mouths to the Minister , and say , Pray , Sir , baptize our Children according to the private order of Baptism , for they are ready to die , though they are not ? Well , he comes , and on the contrary sees their Children strong and well ; ought he now to baptize them according to the private or publick form ? Surely according to the publick , because the pretended necessity of the private is found a falsity : Here ergo the scrupulous Parents are at the same Bar as at the beginning , and their Children as far from being baptized as ever ; and this too because the Minister will not , and , according to order , ought not to baptize their Children without Godfathers and Godmothers , and the Sign of the Cross . Now what I have here spoken is not an idle Supposition , and ● meer Imagination , but I have reason to believe it a real truth , i● matter of fact ; for I know the Person very well , who has again and again been desired by Parents to baptize their Children , and being unwilling and averse to intermeddle in that affair , hath sincerely counselled the said Parents to have a recourse to their own Parish-Minister to do it for them , whose proper office it was : but they have replied , He will not baptize our Children without Godfathers and Godmothers , and we know not where to get them . My last scruple was against the Order and Office for the Burial of the Dead ; wherein we have as much said , as can well be signified and expressed by word or tongue , concerning the most certain salvation and happiness of every one buried by the Minister , though of the worst of men , though of the most flagitious and facinorous persons , so living , and so dying . What think you of S. Coleman the Traytor ? I am assured from an Eye and Ear-witness , that he was buried in S. Giles's Church-yard by one of the Readers , and by the Common-Prayer Book ; and so perhaps were the rest , not of the Loyal , but Liolan and lying Saints after him : At every such Interment , the Minister saith , Forasmuch as it hath pleased God of his great mercy , to take unto himself the Soul of our dear Brother here departed , &c. What can more plainly signifie the safety and bliss of such a Soul ? what can more fully declare the love and favour of God towards it , and place it in Heaven ? You say , It is no more than that of Solomon in the Ecclesiastes , Chap. 12.7 . Then shall the dust return to the Earth as it was , and the Spirit shall return unto God who gave it . But surely , in my judgment , God his taking to himself ( and this too in mercy , in great mercy ) every such particular soul , ( whose body is committed to the ground ) sounds and imports much more than Solomon intended , by his returning , of the Spirit unto God after death ; for the whole verse is but a general description of death , and to give us to understand , that after death the Body goes one way , and the Soul another ; the Body to the Ground , and the Soul unto God ; that is , ad Deum Judicem , unto God as unto a Judge , before whose dreadful Tribunal the Soul immediately after death shall be brought to appear , and there shall be sentenced according to desert , either to weal or woe , for ever and ever . This is quite another thing from God his receiving of every Soul departed in great mercy to himself ; which implies the happy and setled state and abode of such a Soul , in the place of Gods abode to all Eternity . You say , To return to God , and to be taken to him , signifies to be put in the immediate disposal of God ; and for your Authority and Vouch , you quote one Mr. Falkner : I see by your often quotations of him , you securely rely upon him , as if he were an unerring Oracle , and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unanswerable demonstration ; nevertheless I know not the man , nor ever yet set eye upon any of his learned Lucubrations ; and therefore how truly or how falsly you have quo●ed , or perhaps transcribed him , I can neither affirm , or deny . I freely grant him to be a Reverend Person , of great Abilities , according as you have reported him ; notwithstanding my Faith and Perswasion depend not upon his sense and judgment , nor indeed of any mans else , though otherwise the most Renowned for Learning in the Age , but only upon the Infallible Truth of Gods Word ; and therefore will follow him , and you also , as far as ye follow that , but no further . He saith , according to your quotation , Our Church acknowledgeth to be an act of mercy in God , through the Grace of Christ , who hath the Keys of Hell and Death , that dying persons do not forthwith go into the power of the Devil , who had the power of Death , but do immediately go into the hands of the great God , and our Saviour Jesus Christ , to be disposed of by him , according to the promises and conditions of the Gospel-Covenant , &c. These are his words : but can these be verified of every wicked and profligate Wretch buried by the Liturgy ? Truth saith concerning such persons , 2 Tim. 2.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that while they were alive ( as the word imports ) they were taken captive by the Devil : Who therefore can believe , that they made an escape from him , and got out of his Clutches by death , and not rather then fell under his power in a more fearful manner ? The Devil had , and has still , the power of Death , in respect of all impenitent sinners , as the Carnifex , or Executioner , has power over those who are condemned to die ; and accordingly put into his hands , that the Sentence may be actually fulfilled . But now are the Condemned ever known to escape from the Hangman , after he has Noosed them in the Halter , and actually trussed them up ? I think not . So again , who can believe that abominable wicked workers ( against whom I make the objection ) go immediately after death into the hands of the great God , to be disposed of by him according to the promises of the Gospel-Covenant ; when the said persons had never the least qualification of Grace and Holiness to entitle them to the Covenant of Grace , or the promise of the Gospel , but utterly the contrary ? What therefore is this Harangue and flourish of words ( were they not only uttered by Mr. Falkner , but also by an Angel ) to satisfie my scruple , or give me a Licence when I am to bury the worst and most vile amongst men , to say , Forasmuch as it hath pleased God of his great mercy , to take unto himself the Soul of our dear Brother ? Neither is there then place or season to mention any thing of a sure and certain hope of the Resurrection unto eternal life , unless to imbolden wicked livers to continue stil● in their sins ? much less to use any such expression in prayer , That when we shall depart this life , we may rest in him ( Christ ) as our hope is this our Brother doth . Alas ! what well-grounded hopes can either Minister or people have and h●rbour of Drunkards , Whoremongers , Adulterers , cursed Swearers , and the like , their resting in Christ , who every day are brought unto the ground , and buried by the Liturgy ? You say , There are various degrees of hopes , and some of them so little , that we can hardly deny them to any person , though never so wicked . I confess , in this particular , your Charity and Hope is much beyond mine , and yet I think mine is regulated according to the Gospel . But your fullest justification of your Church in this matter , is by supposing this Office of Burial to be performed only to persons dying in Communion with the Church . I look upon it as the best Apology , and I have heard it again and again , yet it is not equal nor satisfactory ; because it supposeth , if not an impossibility , yet the greatest improbability : For it is known upon matter of fact , that Excommunication was never duly exercised , nor Church-Discipline ever duly administred , nor indeed likely to be for the future ; while in the interim multitudes , multitudes of ungodly men are brought to the ground , and there the last Office done unto them , as if they were the most Godly , and approved by the Church . The Church supposeth or maketh a Foundation which is not , and then buildeth her practice upon it , against all right and seemliness : It is as if I certainly knowing such and such persons to be really mad , and out of their wits by a long Quotidian experience , and yet from time to time would treat and converse with them , as persons most sober and discreet , because being men , it must be supposed that they have exercise of reason and understanding . But rather than not justifie the Office for the Dead , and not to help out the defect of due Excommunication , you say , I doubt not but whosoever shall leave out that sentence , as our hope is this our Brother doth , at the burial of some notorious profligate sinners , complies with the intention of the Church , and may justifie himself to his Superiours for doing so . I answer , Antiquum obtines , you are semper idem , beginning and ending with the same mind , and in the same way . You can put in , and leave out , to serve a turn , according to your pleasure , and yet not be a Transgressor , but comply with the intention of the Church . Surely there is no such matter ; for the Church hath expresly ordered concerning the last prayers for the Office , whereof these words , as our hope is this our Brother doth , are a part , in this manner , Then the Priest shall say , shall say , that is , he must and ought to say them , and never omit them . Here the Minister is expresly commanded , and much more , than to baptize without the Sign of the Cross , as you could urge in the case of private Baptism , though most illogically , and most remotely from true reason , as far as a privative is from a positive , and a Non-entity from a Being . To conclude , if you do not when you bury the dead ( though known beyond all peradventure to die in their sins ) use these very words , as our hope is this our Brother doth , you are a Transgressor against the Church , inasmuch as you directly disobey her express order and rule , and you contradict your own Declaration , and little less than give the Lye to your own solemn Oath and Asseveration ; for then and there you declared your unfeigned assent and consent to all and every thing contained and prescribed in and by the Book , entituled , the Book of Common-Prayer ; and therefore to all and every thing contained in and prescribed by the said Book for the Burial of the Dead ; which yet you like not , nor approve in such and such cases that too often occur , as to such and such persons , which are every day upon the Biere ; but rather you think it right and meet to omit and skip them over , as not proper to be applied , not good to be mentioned . On the other side , if you use these words , as our hope is this our Brother doth , viz. rest in Christ , at the Sepultures of the Sons of Belial , while you obey the Churches order , you are a transgressor against your own Conscience , in uttering what you believe not ; and a transgressor against God , in mentioning this your hope before him in your prayers , as if you had good ground and authority for it out of his holy Word , concerning the persons deceased ; when as in reality there is nothing in the Scriptures of Truth to intimate or countenance such an hope , but altogether , on the contrary , to strike a fear in our hearts of their most miserable restless state under eternal death and damnation . Sir , What in your Conclusion you are pleased to stile the only piece of ingenuity in me , is still my mind and judgment , and I do not retract from it in the least , let it displease whom it shall displease , as I believe it will do many . And what you say , I acknowledge to be a great truth ( whether properly and directly inferred from my Concession , yea or not ) viz. That there is a real difference between that conformity which is requir'd of a Clergy man , and that which is required of a Lay-man . You add further , The use I would make of this acknowlodgment is this , that whatever objections there may be against conforming as a Minister , there are none against conforming as a private Christian ; and therefore that nothing he hath said ought to disswade private Christians from conforming to the Church of England , by his own confession . I answer , Let the persons concerned judge , and do according as God and a good Conscience shall dictate unto them ; but as for mine own part , were I one of them , I should not cordially chuse and approve of him to be my Shepherd , nor easily assent and consent to sit under his Pastoral charge ( if good Pasture might be found and had elsewhere ) who entreth not by the door into the Sheepfold , but climbeth up some other way ; especially if this other way appeared to me to be too too like the way which David most devoutly prayed against , Psal . 119.29 . Remove from me the way of lying . Amen . The Second Part. AFter a Confutation in Quarto , another is brought to my hands in Folio : I have kill'd him for a Villain , said he on the Stage , and made him an Example . What ? have you kill'd him ? kill him again . I was kill'd sufficiently , as one would think , by my first Antagonist ; notwithstanding to make sure work , another comes in with his deadly stab , and will needs kill me the second time ; and yet I find and feel a quite contrary effect , and even return into life by this renewed death ; while the first of these , as it were , with a strong puff of wind blows out my Candle , and the second with a sharper blows it in again , and my Candle burns still as bright as ever : For comparing one Confutation with another , I am the better informed to answer them both , and continue more stedfastly the same , what I was , in my first opinion ; inasmuch as in several things mine Opponents are not more contrary to me , than contrary to themselves , in what they write against me : though yet in their spirit and temper they are one , full of wrath , censure , and bitterness ; a man that shall touch them must be fenced with Iron , and the Staff of a Spear , else they will pierce and gore intollerably . I have scuffled with the first as well as I could , and am now come to encounter the last . Sir , Your Introduction is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the common place called , Revi●ing and Reproaching ; and though it be particularly calculated for a Preface against me , yet it may indifferently serve as a general Exordium to any Philippick against the whole Tribe of the Non conformists in all Controversies whatsoever . I have heard of one beholding a great pair of Gates to a very little City , said facetiously to the Citizens , Pray shut your Gates , lest the City run out , and be lost ; such me thinks is your large beginning above the proportion of the following matter , it being more than a sixth of the whole . O how copious and fluent are you in this kind of Rhetorick ! how is your Pen as the tongue of a ready Speaker ! None , I dare say , about the Bridge can out-do you , or put you down ; but I check my self , for I have a better answer prepared to my hand , in which I shall acquiesce , not rendring evil for evil , or rai●ing for railing , but contrariwise blessing . I bless the Lord Jesus that I am accounted worthy among my Brethren to suffer shame for his Name ; and I pray God to bless you , in turning your heart from your causless prejudice and wrathful indignation against us . This is all I have to reply to your Premises , and now come to the work before us . I could not declare my assent and consent , mine unfeigned assent and consent to all and every thing contained in and prescribed by the Book of Common-Prayer . This , you say , may be one of my chief scruples , that I could not prevaricate with Authority ; had there been allowed a l●ttle Equivocation , and might I have been permitted to give an assent and consent which were not unfeigned , the task had not been so intollerable ; but to require such an assent and consent , searches men to the bottom , and beats the Hypocrite out of all his Subterfugies ; who can bear it ? I answer , The declaring of my unfeigned assent and consent is a great scruple to me , though not hereby to be kept from a little Equivocation with man , but from a down-right lying before God , and against mine own Conscience ; and the rather ( as you truly observe ) because such an unfeigned assent and consent search me to the bottom , yet not because I am an Hypocrite ( according to your supposition ) but because I am none ; my tongue and my heart being , as they ought to be , perfect Unisons , and going together : For if I were an Hypocrite indeed , I could easily find my several Subterfugies , and no such Declaration should be ever able to bear me out of them . Herein therefore you are out : But in the interim , upon the whole matter you plainly infer , what was denied by your Fore-man , that Conformity is now much stricter than in former days ; and this also designedly . You say , Because of some possible Errata or faults that may escape in the printing of the Book of Common-Prayer , or otherwise , I scruple to give my unfeigned assent and consent unto all and every thing contained in it ; but this is a weak foundation , and the Cavil trivial , and therefore you leave me to be noted in my folly . I answer , It is you , and not I , who make such Errata , properly so called ( which may be found in the Common-Prayer Book , as well as in any other Book , wholly besides the intention of the Composers of them ) to be the true , proper , and main ground of my bogling at the Declaration ; for I plainly by name except against the Order appointed for reading the holy Scriptures , against the Order appointed for the administration of Baptism , and so against the Order appointed for the burying of the Dead : Now the things wherein I except against these , in my apprehension , are not Errata , but Errors , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; however , I am sure they are not escapes by accident , and besides the intention of the Law-makers , but are both contained in , and prescribed by the Book , as some of the substance and chief matter of it ; and this too confirmed by the Rubrick . By what I have now spoken , I clearly free my self from the absurdity of calling Errata the Contents of any Book or Writing , as you would fasten upon me , against all apparent truth and reason : And whereas you say , My scruple cannot affect you here , because though such Errata may be contained in , yet they are not prescribed by the Book of Common-Prayer . I have evidenced the contrary in the instances forementioned : wherefore the Coat you would put upon me is more proper for another , who lets the true Enemy alone , and fights against his own shadow , as if it were an armed man ; and then triumphs like a Thraso in his wonderful Manhood for vanquishing such an Appearance . But , say you , Do we not think we may safely assent and consent to the Contents of any Writings that pass an Estate for fear of Errata , which by frequent copying out , and transcribing the enrolled Deeds , may happen to be there ? I answer , I never yet heard of any such Writings of Conveyance , or Charters of Liberties and Properties , where the Parties concerned were called to declare their unfeigned assent and consent to all and every thing contained in them , or else should be punished with the loss of their Temporal Rights , which yet is the penalty of all those who will not assent and consent to all and every thing contained in the Book of Common-Prayer . I have sometimes seen the Accounts of Merchants adjusted , and subscribed by their names , but with this Proviso , saving all errours in them unknown to our selves . Now upon this condition you and I will quickly compromise the difference ; let me insert these words , Saving all errours which may be found therein , ( as your Fore-man was good at inserting ) and I will readily declare my unfeigned assent and consent to all and every thing contained in , and prescribed by the Book of Common-Prayer . But I charge my Governours , at least by insinuation , with a pretending to an Infallibility , in their requiring an unfeigned assent and consent to all things devised and prescribed by them ; but this is an odious Inference . I answer , How odious soever , yet if the Charge be true , the odiousness is not at all to be imputed to the Insinuation , but wholly to the Injunction . But , say you , This is destructive to the reason of all Laws ; and by this Argument every Law-giver must be supposed to be Infallible ; the end of all whose Injunctions are to be assented and consented to . I answer , This is nothing destructive to other Laws ; because Law-makers in making those Laws , never require of the people any such unfeigned assent and consent to all and every thing contained in , and prescribed by their Institutes , but only submission and obedience , Secular Laws reach only to compliance of the outward man , and not meddle with our thoughts and Conscience ; whereas this Declaration requires the inward approbation of the mind , will , and heart , as well as the outward observation in matter of practise , which is one great ground of our Quarrel against it . But , say you , If it be necessary there should be a Rule of Uniformity , 't is necessary that men subscribe to it , not as an absolute Rule of Conscience , but as a Rule of Peace and Ordor : and this is all the Church requires , that they so far submit their wills and understandings to their Governours , as for these ends to conform to what they have prescribed . I answer , We must and ought to submit our will and understanding to the prescription of our Governours , both in Conformity , and in every case , so far forth as Conscience will allow us , and no further . Conscience will intermeddle , and be inquisitive into all our actions , whether we will or no ; and if Truth and Right be not at the bottom , Peace and Order ( which otherwise in general should prevail much with us ) will never be able to free and justifie us from the inward severe censure and condemnation of it . The Composers of this Book of Common-Prayer , thought all things therein right and good in every particular : but unto this I replied , Though this was their perswasion , yet it might not be every mans perswasion ; and therefore I said , I thought it not equal to compel all others ▪ jurare in verba Magistri , to declare themselves to be fully of the same mind and judgment with them : my reason was , Hast thou Faith ? have it to thy self ; force it not upon others , compel them not to think as thou thinkest , and to declare as thou declarest . Now you would know of the scrupulous Non-conformist , whether this rule be given to the publick Officers of the Church , or to the private Christian ? I answer , This Rule is given to all Christians , whether publick or private ; according to the several occurences which may befal them . You should have rather queried , About what this rule is given ? I would have told you , that it was given concerning things which are not evidently and certainly true and good in their own nature , beyond all doubtful disputation : now such are many things contained in the Liturgy , as the reading of Apocrypha , signing with the sign of the Cross , &c. these things are not of an infallible truth , nor are we sure of the goodness of them in their own nature by the Word of God : wherefore here the forementioned rule is most apposite and necessary , Hast thou Faith ? have it to thy self : in these uncertain doubtful matters compel not others to judge as thou judgest , nor to affirm what thou affirmest . But , say you , Why , or how then can there be any publick Sanctions in the world ? I answer , There should be no publick Sanctions , especially in the matters of God , and his Worship , unto which every private Professor shall be called , and necessitated to give his unfeigned assent and consent ( as we are bound to do in all things , with reference to the Liturgy ) but the truth and goodness of them , in their own nature , should instantly and apparently be seen by every eye , beyond all scruple , or doubtful hesitation ; for otherwise , whosoever shall so declare his unfeigned assent and consent , will either do it blindly , at all adventures , or else unfaithfully , with a wavering uncertain judgment , or else wickedly , against his own mind and thoughts . Wherefore the highest of publick Magistrates may not abuse their Power into any oppressive compulsion , but are bound for Peace sake , and for Conscience sake , not to bind the Consciences of the people to believe and imbrace their private particular Sentiments , as if they were Oracular , and beyond all questioning ; but leave them to their own liberty to judge as they please , until such time as they are better informed , and more fully convinced . But , say you , A publick Church-Officer may reject an Heretick . I answer , What is this to the matter before us ? Because he may reject an Heretick , that is , one who denies the Fundamentals of Religion and Godliness , therefore he is above this rule , Hast thou Faith ? have it to thy self ; and may compel those under him to believe what he believes , and say what he saith : From such a kind of wild reasoning , libera nos ! I profess I am at my wits end here , as in several other places , to find what you drive at ; how then shall I fence my self against you ? I wished , as to the Liturgy , our Law-givers had required no more than use and submission , as preceding Governours , h●d done before them . You say , And what is more required ? I answer , Very much : for when I declare my unfeigned assent and consent to all and every thing , &c. I speak as much as can be spoken in words , to express my love , approbation , and choice , concerning all and every thing contained in , and prescribed by the Book , as most true and unquestionable to be believed , as most eligible and desirable to be observed in every Office , Service , Rite , Ceremony , and Circumstance thereof ; but when I only submit to the use of the Liturgy , I yield , for peace and order's sake to my Superiours , in things not simply sinful and unlawful , though in themselves far from perfection , and far from my desire in my own free choice and election . And what I have now asserted with little less than a contradiction to your self , you have acknowledged already in your foregoing discourse , Paragraph 4. And in this very Paragraph you do it again ; when you say , 'T is our Zeal too they are offended at , that beyond what our preceding Governours did , with reference to this Book of Common-Prayer , we thus strictly enjoyn , that Ministers do declare their unfeigned assent and consent ; but are not the men we have to deal with , those that are gone off from all obedience to Church and State , and is it not reason we take some pledge of them for their future integrity ? Is any man found guilty of a much less hainous Indictment , and yet discharged without giving Sureties for his behaviour ? Shall men who have broken through Oaths of Allegiance , shall such men be displeased , if we cannot take the Viper into our Breast without pulling out the Sting ? That we dare not admit men of these Principles and Practices to come into the Church , without giving such Caution of their being in good earnest , as may justifie those in admitting them , who have the care of the Publick ? Now what is the purport and meaning of all these words , and many more of the same nature , but plainly to tell us , that an harder Yoke is now put upon our Necks , than upon Ministers in former days ? and that our Governours had all reason to make our Bonds stronger , as for the punishment of by-past miscarriages , so for the prevention of future relapses ? Here therefore you forget your self . But , you say , It is not necessary to the assent and consent here required , that every particular person should take upon him expresly to determine in all these points , 't is sufficient that nothing is sinful ; much less doth it become his humility to oppose the Opinion he hath of a thing 's being good and expedient , to the sense and reason of his Governours ; 't is matter of obedience belongs unto him , &c. I answer , Though this be your mind and judgment , I am clearly of another Opinion ; I must determine , in all points , whether the things be right and good , yea or not , before I can assent and consent unto them ; I must be well ascertained what I affirm for a truth , to be a truth indeed , else I may be guilty of some degree of lying in speaking the very truth . It is not contrary to humility , but the just and due exercise of reason , to search into the goodness and expediency of whatsoever I am called to assent and consent unto , by whomsoever commanded ; yea , and to oppose my private Opinion to the sense and reason of my Governours , if what they stile sense and reason , shall evidently appear to be without sense and reason , and at the widest distance in a contrary way . Every man is bound to see with his own eyes , and to judge from his own understandings , if he will act like a rational Creature ; it is not the part of Gospel-humility , but of Sheepish stupidity to follow our Leaders , not at all considering or judging of the way , but by a blind Implicit Faith and submission , yielding to be turned into every path , meerly because it is their pleasure and appointment . Thus far in general , now in particular . I excepted against the order and appointment for the reading of the holy Scriptures , because many Books of Apocrypha are commanded to be read for the Lessons of the day , as the Book of Tobit , Bell and the Dragon , &c. while some of the Sacred Canon are wholly left out , &c. Now for the removing this Exception , you say , We desire that our Governours be not blamed , if according to their best discretion they have chosen out such parts of Scripture to be read in the Congregation , which are most intelligible ; and if they have omitted others , which they thought would not be for the edification of a vulgar Auditory ; and if they have mixed some of Apocrypha , as may be of wholesome instruction . I answer , Though you would not have your Governours blamed for this mixture , yet some others will question their zeal and discretion herein , and think they have just reason so to do : For who shall presume to be wiser than Christ for the good nurture of his Church ? who shall take on them to determine which is most intelligible , and most edifying to the people , either the holy Scripture , or any other writings ? I am sure he that knows it , hath said , All Scripture ( and therefore that part of Scripture also , which is left out of the Kalendar ) is given by inspiration of God , and is profitable for Doctrine , for reproof , for correction , for instruction in righteousness , that the man of God may be perfect , throughly furnished to all good works . There is no such testimony left on Record , concerning any of the best parts of Apocrypha , though some of those appointed to be read in the Congregation are far from the best ; to say no more : Therefore this appointment by our Governours may well be scrupled ; but then the other appointment upon this appointment is most highly to be blamed , I mean in their requiring all Ministers to declare an unfeigned assent and consent to this their appointment , though in their own hearts ( at least many of them ) do not approve of this order , but wish it were otherwise . But is this a reason , say you , to break Communion with a Church , let any man judge ? To this I have answered already ; for though I would read some Books of Apocrypha , rather than break Communion with the Church , as possibly not being in it self sinful and unlawful ; yet I would rather break Communion a thousand times over with the best Church in the world , than be a wilful transgressor ; and such should I be in a notorious manner , if a Lye be a transgression ; and I should lye most egregiously to declare my unfeigned assent and consent , that is , my will and desire to read the Apocrypha , rather than Scripture in the hearing of the people ; for in the bottom of my Soul , and in the truth of my Reins , I am utterly against it . I excepted against the order appointed for the Ministration of Baptism , because of the strict requiring of Godfathers and Godmothers , to stand as Sureties and Undertakers for the Child brought to his Christendom , and this upon several accounts ; as , First , Because it is unscriptural : Unto this you say , It cannot be supposed that this order of Godfathers and Godmothers should be prescribed in Scripture , the receiving of persons by Baptism there being upon their own actual Faith , and before there was any National Church wherein this order could be observed ; and it was sufficient that the Children were then admitted to Baptism , as they were in the Covenant ; that is , by the Faith of the Parents . I answer , In these words there seems to me to be a plain contradiction in themselves , but nothing of reason , why Godfathers and Godmothers are not mentioned in Scripture for the baptizing of Infants . There is a contradiction in them ; for you say , Persons in those times were received upon their own actual Faith ; and yet you presently add further , that Children were then admitted to Baptism by the Faith of their Parents . There is nothing of reason in them for what they are propounded ; for though Parents were received by their own actual Faith , and Children by the Faith of such Parents , what is this of bar and impediment to Godfathers and Godmothers at the baptizing of Infants ? or why they should not be mentioned and appointed in Scripture ? Surely , in my weak apprehension , nothing at all : But the Adult , as you truly speak , in Scripture-times were admitted into the Church by Baptism through their own actual Faith , and their Children were invested with the same Priviledge , by virtue of the Covenant , as being there declared in that Royal Charter and Patent , Fellow-Inheritors of the same Promise together with their Parents . And are not Children in our days received by Baptism in the same way , and upon the same terms and conditions , as from the beginning ? Since therefore ( according to your own Concession ) their Children then had no Sureties when they were baptized , neither need ours in the like Circumstances . You would confute me , and you confute your self . But you say , Abundans cautela should not be scrupled , but rather commended . I answer , Let us not pretend to be more careful than God , in the receiving of those into his Family , whom he commands us to receive ; but leave him wholly to his own most Sapient Providence , and admit of all such upon his own conditions , and consult no better . Secondly , I objected , that the Father of the Child is left out , not mentioned , nor at all taken notice of at the baptizing . For the vacating of this Objection , you say , The receiving the Child , supposes the Father concerned in it , because it is through his Faith he is in Covenant . I answer , You speak so much in the Clouds , that I am utterly at a loss what Arrow you let fly at me , or what you intend . Every Child I know supposeth a Father , and every baptized Child a believing Parent ; yet this believing Parent is left out ; who notwithstanding is and ought to be the main Susceptor and Surety for his Child 's good abearing : on him , I say , it is incumbent , to promise and vow to bring up his Child in the knowledge and obedience of the Christian Faith , much rather than upon Godfathers and Godmothers . But you say , As to the particular ingaging of the Father for the Childs Education , he must be worse than an Infidel , if he do not take care for those of his own House . I answer , Though I will not , yet some would be ready to reply , And therefore the Minister is worse than an Infidel , if he do not mind him of his duty ; especially at such a proper and peculiar season , when this Parent may well be supposed to bring his Babe to the Minister , desiring him to receive it , and make it a visible Church-Member : But in the whole Office of Baptism , the Father is not considered , nor any thing of his duty signified unto him . But you say , Not to admit Godfathers and Godmothers , might in some cases be totally to debar the Child of Baptism , because it may so fall out that the Father may be dead before the Child is born ; and then how shall he be offered to Baptism ? I answer , Though the Father of the Child be dead , yet some one or other at all times , either by Nature , as being next of Kin , or by Deputation from the Person deceased , or some other way , will appear as a Propater , a second Father to the Child , to offer him to Baptism : but put the case that none should appear , yet for want of such a Sponsor , the Babe must not be debarred of its right , but ought by the care of the Church both to be baptized , and edoctrinated in the Christian Faith. Thirdly , I objected , that Godfathers and Godmothers are generally brought to the Font to a vouch a great untruth , and make themselves obnoxious of lying and Perjury in the Face of God , and the Church . You say , If they be guilty of this , this is their abuse of what is well intended . I answer , Whatsoever is found by along Quotidian experience to be the occasion of much sin , ( if it be not in it self absolutely necessary to be done and continued ) in prudence and piety also it ought to be disused . But say you , The Child also may not answer the intents and purposes of that solemn Vow in Baptism , neither the Father make good his promise on the behalf of him ; and therefore if Godfathers and Godmothers shall be detained from ingaging , for fear and danger of falsifying their promises and ingagements , with parity of reason the Child also upon the same account may be detained from being baptized , and the Father likewise from being a Surety for him . I answer , What God commands is one thing , and what Man commands is another : Whatsoever God commands to be observed , must be observed without regarding Consequences ( and such I hope you apprehend at least the Ordinance of Infant-baptism , if not also of the Father his then being chief Sponsor ; ) but in all humane commands and appointments consequences are much to be weighed and considered , either as a Motive for them , or a Bar against them ; and therefore such humane commands should not be imposed which are never likely to be performed , much less those which ( as such , and such circumstances may and often do arise and occur ) are tantum non , next to an impossibility ; now of this nature are those duties required of Godfathers and Godmothers , with reference to their God-children , and of this kind is the task imposed upon them , which yet rashly and inconsiderately enough they undertake to make good and fulfil . You know the charge then given them by the Minister , and have given it your self , I suppose , many and many a time , in these words ; Forasmuch as this Child hath promised by you , his Sureties , to renounce the Devil , and all his works , to believe in God , and to serve him : Ye must remember , that is your parts and duties to see that this Infant be taught , so soon as he shall be able to learn , what a solemn promise and profession he hath here made by you : And that he may know these things the better , ye shall call upon him to hear Sermons , and chiefly ye shall provide that he may learn the Creed , the Lords Prayer , and the ten Commandments in the vulgar Tongue , and all other things which a Christian ought to know and believe to his Souls health , and that this Child may be vertuously brought up , lead a godly and Christian life . Speak now , Sir , your Consciscience , and let not prejudice blind you , but tell me , bona fide , do you believe when you give this charge to Godfathers and Godmothers , that they are ever likely to perform it ? Do you think when you call them to this arduous Province , they can answer the ends of it according to the trust committed to their hands , or according to their ingagements ; and not be found lyars ? Godfathers and Godmothers , you know sometimes live far from their God ▪ children in another Hamlet , Village , Town , City , County , Country ▪ generally they are at a distance in another house , and in another Street : how therefore is it possible for them to see the said Children to be taught as soon as they are able to learn ? and particularly to be instructed concerning the nature and quality of those solemn baptismal promises made on their behalf ? How is it possible for them to provide that the said Children shall learn the Creed , &c. with all other things which a Christian ought to know and believe to his Souls health ? Can these things be brought to pass , and effected , while God-children are down upon their knees , and ask their Godfathers blessing ? or do they not require continuance of time , with a continual care and diligence ? These words which I command thee this day shall be in thine heart , and thou shalt teach them diligently unto thy Children ( not God-children ) and talk of them , when thou sittest in thine house , when thou liest down , and when thou risest up . Parents who are daily and hourly conversant with their Children by often talking in their hearing concerning the matters of Religion both of Law and Gospel , and by a frequent catechising and instructing them in the Rudiments thereof , may cause the knowledge of Christianity guttatim to instill into their minds ; and so train them up in the right way for their souls health ; but for others to see this diligently prosecuted , and faithfully discharged , it is scarce feasible , but rather on the contrary utterly impracticable . Therefore although you say , this Objection cannot bear any weight with considering men , it will be found , to be otherwise . Before I pass on to what follows , if it might not displease you , I would ask you one question more about Godfathers and Godmothers , Whether when you give them the forementioned charge , your self hold them bound to perform the obligation of it ? Did you ever in good earnest , either in the Pulpit ; or out of the Pulpit , mind them of their duty ? Did you ever confer with them in private about the greatness and momentousness of their Font-ingagements ? One Mr. Falkner , I perceive , has written much in the high commendation of the Liturgy ; has he any word of Conviction to chide with Godfathers and Godmothers for their Quotidian neglect , and to shew them the sin and danger of it ? has he any word of Exhortation to stir them up to pay their Vows , and bind their Consciences to a due care and faithfulness herein ? What , are we in earnest , or in jest ? what , is all meer formality without reality ? At non ludendum est in sacris ; this Scene is not seemly , and I wish it might not continue . You say , My reasoning against the Cross is so trifling , that you wonder with what face any can urge it ? I answer , Be it so ; but withall , pray let us see what ponderous Reasons you can bring for it ? They follow in these words , Did the Ancient Fathers plead so much for it in any other sense than Christ commanded his Disciples , to take up their Cross , and follow him ? Are they to imitate their Master in doing this , in the whole course of their life , and may they not use so much as a sign of it to express it to others , or bring them in mind of their duty themselves ? Davus sum non Oedipus : I neither understand the sense nor the scope of these words , much less how they are urged either against me , or for the good and expediency of the sign of the Cross in the Ministration of Baptism . If the Ancient Fathers did plead so much for the Cross in no other sense , but in Christs sense , then in your sense they pleaded not for it at all ; that is , for the sign of the Cross to be made in the Forehead by the finger of a Minister : For was this the Cross Christ commanded his Disciples to take up , and follow him ? Are they again , say you , to imitate their Master in doing this , and may they ( his Disciples ) not use so much as a sign of it , to express it to others , ( I suppose you mean by others , the children baptized ) or to bring them ( these children ) in mind of their duty themselves ? I answer , God never ordained the sign of the Cross , to bring us in mind or remembrance of bearing Christs Cross , that is of sustaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and drinking what remains behind of that bitter Cup , which the Lord Jesus did propine to all his Followers : Neither can I see any aptitude in the sign of the Cross , as it is there applied in Baptism , to any such purpose . For , first , the Cross is aiery and transient upon the flesh , and not inured in the flesh ; how therefore shall that that is vanished bring the Child hereafter in mind of his duty , as to confess the Faith of Christ crucified , and manfully to fight under his Banner ? &c. Secondly , because the Child baptized is then not a Subject capable of knowing , regarding , or minding what Crossing imports . Surely therefore if the sign of the Cross shall be thought at all requisite and expedient , it would be much better deferred and reserved for the time of Confirmation ; for then Children may well be supposed to have attained and gained the use of Reason , to know and remark what is said and done unto them : Yet I confess if many of them be not , yet they may and ought to be confirmed ( though wholly besides the true intent and end of that Church-constitution ) while they are very Children ; for this is according to the order in that case , which runs in these words , Ye ( Godfathers and Godmothers ) are to take care that this Child be brought to the Bishop , to be confirmed by him so soon as he can say the Creed , the Lords Prayer , and ten Commandments in the Vulgar Tongue , &c. My Children , I thank my God , could say all these as perfectly as my self before they were four years old , and I assure you too in the Vulgar Tongue ; for I pray tell me , what Protestants now teach them their children in Latin ? what need therefore of that grave Item and Caution ? only we must still go on in the old road , when the customs of things are altered and antiquated , and the reason of them utterly annihilated : But in the interim , I thought not my Children then fit for Confirmation , but wish they may be found worthy ten years after . And now , notwithstanding what has been spoken to the contrary , I will grant you your Plea , viz. That the sign of the Cross is to bring the children baptized in mind of their duty , to confess the Faith of Christ crucified , &c. But then will it not be too too like a Sacrament upon a Sacrament , thus to add the sign of the Cross unto Baptism ; though for me to say so , you stile it frivolous ? For what is a Sacrament ? Is it not , according to the Catechism , an outward and visible sign of an inward and spiritual grace ? Is not the sign of the Cross an outward and visible sign ? and is not the minding of our duty , or the practical remembrance of confessing of the Faith of Christ crucified , and of manfully fighting under Christs Banner , the inward and spiritual grace ? I leave it to your consideration . Baptizing it self , I said , ipso facto , does oblige the person baptized , and withall exhibits a vertue to every worthy Partaker , to confess the Faith , and to fight against Sin , the World , and the Devil . Here you except against me , and say , The expression looks too like the Sacrament's conserring grace , ex opere operato . I answer , If the expression be fairly and candidly interpreted , it signifies nothing less in the true sense and meaning of those words , as they are commonly spoken , and taken among Divines . You would pick something out of the words ipso facto , which yet there imply no more than this , when the baptizing is over , or the washing of water in the Name of the Father , Son , and Holy Ghost , is done or performed by the Minister , without any future or further signing with the sign of the Cross . And yet after all , the Sacraments are not nuda signa , sed signa exhibentia & obsignantia to every worthy Partaker of them ; and who are thus worthy , I will acquaint you in something which shall be spoken to by and by . But to requite you for your kindness , I pray Sir , let me know whether my saying , That baptizing in the Name of the Father , &c. obliges the person , and exhibits the power , &c. does import and imply the Sacraments conferring grace ex opere operato , and not your Rubrick much more , which saith , It is certain by Gods Word , that children which are baptized , dying before they have committed actual sin , are undoubtedly saved ? Qui alterum accusat probri , ipsum se intueri oportet . For the justification of this Rubrick I called for Scripture , and you say to that purpose , What think we of S. Peter's telling us , 1 Epist . 3.20 , 21. Where speaking of those who were saved in Noah 's Ark by water , he subjoyns , the like Figure whereunto even Baptism doth also now save us ? I answer , I think S. Peter speaks nothing to the justification of the Rubrick ; but only thus far in general , That as Noah and his Family in the Ark were saved from the Deluge , so people by Baptism are saved from the worser Deep ; and these not only Children before actual sin , but even the Adult also after the perpetration of the same ; for such were all they who were housed and saved in the Ark. If therefore you will frame an argument from hence for the salvation of Infants baptized before actual sin , the argument is of like force for men and women baptized , though actually guilty : And then from hence it will follow , that all persons baptized are undoubtedly saved . Here is opus operatum , conferring grace with a witness , and without all failure : Though it is far otherwise , as we may see even in that Type of Baptism ; for notwithstanding Cham was saved in the Ark with an Ark salvation , yet we think him a Cast-away ; so thousands may be saved with a Baptism-salvation , and yet perish eternally . But you add further , Christ saith of such ( i. e. of little children that come unto him , and it is by Baptism only that th●y can come ) is the Kingdom of Heaven . I answer , Granting this coming to Christ is intended of Baptism ( as I am wholly of your mind , and glad to find another of mine in this particular ) yet this is spoken indefinitely of all little Children , as well as of the baptized , and before their baptizing , and not after ; for Christ saith , Because they are of the Kingdom of God , let them come unto me ; and not , that they may be so ; let them come and be signed and sealed , because they are of such a number and order , who shall inherit the Kingdom . Again , though Christ saith , Of such is the Kingdom of God ; yet of such , does not necessarily include all Children in general , though coming unto Christ , but may well be understood of some particulars among them . Your strongest Argument I have reserved to the last , taken out of S. Mark , Chap. 1.4 . Is not Baptism said to be for remission of sins , such it is in it self , such it cannot cut be to those who rightly partake of it ; and if Children do this , if by this they are actually brought into the Covenant of Grace , whilst they break no Law , as 't is only by actual transgression they can do this ; is it any question that they are undoubtedly saved , that is put at least in a salvable condition ? He has better learned Aristotle's Organon than ever I can do , who knows to reduce this confused heap of both of words and matter into any just Syllogism . I see indeed you are a very cunning Sophister , if in nothing else , yet in this , that you quote Scripture by halves ( I will not tell you like unto whom ) leaving out that part of it which would destroy your argument , as he those words which would have overthrown his temptation . You say , Is not Baptism said to be for remission of sins ? whereas the Text is thus ; John did baptize in the Wilderness , and preach the Baptism of Repentance for the remission of sins . The Baptism therefore here spoken of belongs not properly to Infants ; for , first , it is a Baptism of Repentance , of which Infants are not capable : Secondly , it is for remission of sins , which therefore imply actual sins , whereas Infants are only guilty of Original sin , and that is but one . And besides all this , remission of sins , there spoken of , relates not so much unto Baptism , as unto Repentance ; for John Baptist his great work was to call people to Repentance , In those days came the Baptist preaching , and saying , Repent ye , for the Kingdom of God is at hand ; upon this account his baptism is stiled , The Baptism of Repentance ; and he himself saith , Matth. 3.11 . I indeed baptize you with water unto repentance : And as a testimony of their true repentance , he called them to his baptism , and not otherwise ; and accordingly if their repentance were unfeigned and sincere , answerable to the outward sign of it in Baptism , their sins should be remitted unto them , else abide upon them , notwithstanding that washing . This is the true intent of the place , as we have it explained from the mouth of Peter , Act. 2.38 . Repent and be baptized , every one of you , in the Name of Jesus Christ , for the remission of sins . But notwithstanding what I have now answered , I will yet acknowledge , that true and real Gospel-baptism is for remission of sins : but then we must well understand and find out , what this true and real Gospel-baptism is , and wherein it consists ; for John Baptist himself saith , I indeed baptize with water unto repentance , but he that cometh after me is mightier than I , he shall baptize you with the Holy Ghost , and with Fire . There is Baptisma flu●i●●● , & B●●tisma flaminis , an outward and inward Baptism , the one of Water , and the other of the Spirit ; the one to purge away the filth of the body , the other to purge away the filth of the soul . Now there is a wide and vast difference between these two , which are not only distinguishable , but separable , and often separated the one from the other . The Baptism of Water is often without the Baptism of the Spirit , and the Baptism of the Spirit without the Baptism of Water . Where these two happily meet together in the same person , there the blessed result and consequence hereof is sure pardon , and remission of sins , and the final issue , undoubted salvation ; otherwise not . But now who shall presume to tell , as to hic & nunc ( when this and another Child is baptized ) concerning the certain concurrence of both these ? who hath known the mind of God herein ? who can discover this inscrutable secret ? But yet let me not be mistaken when I said , otherwise not ; for it is to be restrained only to the first Baptism : for though this cannot seal unto us the pardon of sins without the last , yet the last can do it by it self alone without the first . All the Ancient Patriarchs , and Prophets , and holy Confessors , and Saints before Christ's Incarnation , had only the last Baptism ; and since that time , all those Infant-Martyrs under the butchery of Herod , had only this last Baptism ; thousands of the Seed of believing Parents , some of them dying before they were born , and some of them immediately after , have had only this last Baptism : that blessed Babe which brake out of the Womb , while the Mother of it was now sacrificing her Body in the Flames , for a testimony to the Truth against cursed Papists , ( who most cruelly and unnaturally forthwith condemned this young Heretick to be burnt , together with the old one ) had only this last baptism ; notwithstanding the sins of all these ( and of all others in the same circumstances ) were undoubtedly remitted , and their souls undoubtedly saved . Though they were not made partakers of the outward washing , yet the inward washing was graciously vouchsafed to them unto life everlasting : this therefore is that which I would call the true and real Gospel-baptism , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of Eminency ; whereas the outward Baptism of Water , which is only in the power of man to administer , can never do away sin , neither can it assure us of the remission of the same . He is not a Jew who is one outwardly , neither is that Circumcision which is outward in the flesh ; but he is a Jew who is one inwardly , and Circumcision is that of the heart , and in the spirit , Rom. 2.28 . In like manner , he is not a Christian who is one outwardly , neither is that baptism which is outward on the flesh , but he is a Christian who is one inwardly , and baptism is that of the heart , and in the spirit : this , this only is the unerring infallible sign and seal unto us of our interest in the Covenant of Grace , and the great blessing annexed to it : I will be merciful unto their unrighteousness , and their sins and iniquities I will remember no more , Heb. 7.12 . But now who knows , whether all and every one among the multitude of young children that have the baptism of the flesh , have also the baptism of the heart , and in the spirit ? This is thick darkness , and we cannot pierce through it . Since therefore here we are left at uncertainty , though the said children be baptized , and though they die before they have committed actual sin , yet never the more can we be certain by Gods Word , that they are undoubtedly saved . Yet for all this , the baptism on the flesh , or washing with water , is not an insignificant Ceremony , but has its weighty and momentous ends , according to the wise counsel of him that ordained it , handing forth many general , blessings to all that are baptized ; and besides these , more special favours to every worthy partaker of it ; and this signal one among others , Remission of sins . And now why tarriest thou ? arise and be baptized , and wash away thy sins , calling on the Name of the Lord. But then we must carefully single out who are the worthy partakers ; there is therefore a double worthiness , the one external , and the other internal : now these special blessings are imparted not to those who are only worthy with an external worthiness , but with an internal also . All they may be said to be externally worthy , who have an outward call , and are duly qualified , according to the rules of the Gospel , to participate of that Ordinance ; and among others , the children of Professors , or the children of believing Parents : All they , and only they have an inward worthiness , who are the called of God according to his purpose , and chosen in Christ before the foundation of the world : now unto all these , and only unto these , the Sacrament does sign , seal , exhibit , and convey the grace of the Gospel . When I say , exhibit and convey , I mean only in suo genere , according to the nature of the Ordinance , as an Instrument in the hand of Omnipotency , who worketh in , and by , and with whatsoever means he will , and effecteth all his counsels and stupendious works , in this way and manner , with never failing success ; as when with the blast of Rams horns he tumbled down the Walls of Jerico , or to come nearer to the matter in hand , when with the waters of Jordan he healed the Syrian of his Leprosie . You see therefore , that it is not the Sacrament it self , as it is opus operatum in the administration of it , but the Omnipotency and faithfulness of God in the application of it , conferring grace ; and yet not unto all , but only unto the worthy Partakers , and these also with an inward worthiness . To conclude therefore , as Baptism is for remission of sins , so likewise the Lords Supper , This Cup is the New Testament in my Blood , shed for many for the remission of sins . It was indeed for remission of sins unto the Eleven , but not unto Judas , though he drank of that Cup as well as his Colleagues , yea and had a worthiness for it , that is an outward worthiness , and was rightly admitted unto it , but wanted the inward : To the inwardly worthy the blessing is communicated , but from all others the blessing is suspended . Among other things you say , Children by Baptism are actually brought into the Covenant of Grace . Here again I might fasten upon you the opus operatum conferring grace , as well as you upon me from a lesser cause : but I pass it by to tell you of another errour ; for children of believers were actually , i.e. really and truly in the Covenant of Grace before their Baptism , because it is by vertue of their interest in that Covenant , that they are admitted to that Ordinance : Baptism is but an open Declaration of that which before was more latent and implicit ; it strengthens our Claim to the Covenant , but our Title was good and sure before . In a word , Baptism is as the mutual sealing , when both sides are agreed ; the Articles are drawn up , all things are concluded , and now only to be consummated , by setting their Hands and Seals . Children , say you , baptized , and dying before actual sin , are undoubtedly saved , that is , put at least in a salvable condition . I answer , After all your strong Proofs and Arguments , you faint in your great Assertion and very tamely are contented to come down to lower Terms . Vndoubtedly saved , that is , to be in a Salvable condition . You are like the wise Steward , who instead of an Hundred Talents willed the Debtor to write down Fifty . Vndoubtedly saved , and to be put into a Salvable condition , are no Synonyma's ; for the last is far short from an Equipolency to the first . There is a vast difference between a Non posse non vivere , and a posse non mori , between a necessary enjoyment of life with the utmost security from death , and the most possible yea probable attainment of life , cum formidine contrarij , with the hazzard of the contrary . Of these two , Undoubtedly saved is the first , and a Salvable condition is the last . You know the Proverb , A bird in the hand . Undoubtedly saved is a Ship arrived , put in and safely come to shore , past all danger ; a Salvable condition is a ship far off on the main ; Though she be a stout and strong built Vessel , with all her Tacklings firme and compleat , and in a good and likely way to make a prosperous Voyage yet she may miscarry and perish in the deep . Your paraphrase therefore is paradox to the Text , though sound and Orthodox in it self ; Children Baptized are indeed in a Salvable condition , not only before , but also after they have committed actual sin : yea ( according to the Doctrine of the Liturgy , in the order appointed for the burial of the dead ) not only Children , but grown up men , committing actual sins ( sins of the deepest die , most gross immoralities , not to be named among Christians , Heaven-daring and Hell-deserving sins , all the days of their lives , unto their last Exit ) are still in a Salvable condition : Or else how can they be thought to be in an hope-able condition ? You know what is read over all such , when they are brought to the Grave . That when we shall depart this life we may rest in him ( in Christ ) as our hope is this our Brother doth . There is a Gospel without an hope to relie upon the promise of it , and there is an hope , I see , without a Gospel to justifie the reason of it . But that remains yet to be discussed : I therefore return to the matter before us . Children Baptized are in a Salvable condition , that is in a right , hopeful , and probable way of salvation , according to the Gospel . For though Christ hath said it , many are called , and few are Chosen ; and though from hence , even because of the multitude who are called into Gods Family continually by Baptisme , as from other Objections , some Scruples may arise in our minds , powerful enough to take off , and hinder the full Assurance , and certain belief of the undoubted Salvation of all such ; yet because the secret things of Election belong wholly to God , and the revealed things of the outward call only unto us , we according to what is revealed unto us in that outward call , may and ought to judge Charitably concerning all Infants Baptized , and hope well of their Eternal State. In the general , we have good reason to believe , that God will own and bless his own Ordinances , and grant Salvation to his people in his own ways and Institutions appointed for such an end . Truth hath said it , He that believeth and his Baptized shall be saved . Children , I confess cannot actually believe , and so perhaps this promise is not properly theirs : yet they cannot wholly be debarred of it ; for even in their infancy , the seed of Grace , and the seed of Faith , may be sown and Rooted in their Hearts ; but however they are actually Baptized , which leads on directly to the Blessing there mentioned , and has such a full and fair Aspect upon the same , that I would not be wanting of the Ordinance of Baptisme my self , nor deprive my Children of it for Thousands of Gold and Silver ; and the rather because Wisdom hath said again , Except a man be born of Water , and of the Spirit , he cannot enter into the Kingdom of God. You have therefore my vote and suffrage , for the Salvable condition Children Baptized : I leave them in the way of life , while yet they are living : in via Salutis , dum viatores , but how they can be thought or said to be so in termino , after they are gone to their long , lasting , Everlasting home ; or how you can apply this for the vindication of the Rubrick , is beyond my understanding . It is certain by Gods Word , that Children which are Baptized , dying before they commit actual sin , are undoubtedly saved ; that is , say you , in your explanation , they are put at least in a Salvable condition , what are they still but in a Salvable condition after dying ? I shall make no remark upon this remarkable — but am ready to Trespass another way , even volens nolens . Quis tale legendo Temperet a risu ? Nevertheless this shall be spoken for your Honour , that you are a more generous Opponent than the former ; for you intrepedly and Heroickly own justifie the Truth of the Rubrick ; when as he most basely and sneakingly would have shuffled it off by the slight of evasion : not allowing it any place in his assent and consent , though it hath evidently a place in the Liturgy and is a part of the whole . But then on the other side , I think him more sober than your self , though he call a certain query of mine , A raving question : which was this , since Baptizing gives such an unquestionable Title unto heaven , may a Minister deny the Ordinance to any infant whatsoever , if he might be permitted to Administer it ? In particular I brought down the question to a True believer , whose Child had an unquestionable right unto Gospel Baptisme according to the Terms and conditions of the Gospel ; Whether , if such a believer should bring his Child to the Font , and desire the Minister to have it Baptized , but yet either out of weakness or tenderness of Conscience , Scruples God-Fathers and God-Mothers , and the sign of the Cross , and dares not admit of them , the Minister may and ought upon that score deny his Babe Christendom ? He saith in such a Case the answer is plain , that he ought not . Though here he speaks without Book , I mean the Common-prayer Book , and against the Order of it in the Baptizing of Infants . Whereas you say on the contrary in these words , That odium he ( meaning me ) would load the Minister with , that shall deny to Administer Baptism to them , who come not according to the Rule of the Church — are ( surely it should be , is , referring to odium ) besides our Argument , 't is sufficient he ( the Minister ) hath no Title ( I think you mean hath no right , for I am often at a loss to unriddle you ) so to do it , that he is more serious in his function , than to be knowingly unjust , either to the trust the Church or God himself , as I may say , hath reposed in him . If a Father come to have his Child Baptized , but not according to the Rules of the Church : The Minister has no Title so to do it , and therefore in such Circumstances will be more just to the trust reposed in him than to Baptize the said Child . If this be not the purport and intention of your words , you speak unintelligibly : but if they be , you fight against your fellow Souldier , yea and against Truth it self . Shall we obey God or Man ? Christ hath said , Go and disciple all Naions , Baptizing them in the name of the Father , &c. and among others , the Children of believing professing Parents , simply because they are so : This is the True Gospel trust put into the hands of Gospel Ministers ; well , but the Church or man commands , to Baptize them with God-Fathers and God Mothers , and the sign of the Cross , meer accidents and accessories , forreign from the Nature and Essence of Baptism , but only invented and imposed from Humane Tradition ; which therefore some weak and Scrupelous believers , question and fear as a profanation of that Holy Ordinance , and accordingly dare not so address themselves with their Children unto Baptism . But now shall their Babes upon this account be denyed their birth-right ? Shall they be denyed a priviledge so excellent and so desirable ? Shall a pitiful order of the Church in Comparison over-rule and obtain ? Shall it be heeded and observed by the Minister more than the Regia placita of heaven it self ? God forbid . I Objected against the order for the burial of the dead ; because what is there spoken to God and man , though often at the interment of the worst of sinners , is spoken of them as if they had been Saints . and most devout Holy persons , and their Souls then in a safe and happy State. For first the Congregation by the mouth of the Minister speaks as it were to themselves one to another , concerning the party deceased , Forasmuch as it hath pleased God of his great mercy to take unto himself the Soul of our dear brother . He is a Brother , a dear Brother , his Soul is now taken by God , taken in mercy , in great mercy , and it is taken to himself . And then when Corps is put into the Grave , he continues his speech in these words , we therefore commit his body to the ground , in a sure and certain hope of the Resurrection to Eternal life . Then Secondly the Congregation , in the close of the Office , by the mouth of the Minister , speaks unanimously to God , we meekly beseech the O Father , to raise us from the death of sin to the life of righteousness ; that when we shall depart this life we may rest in him , Christ Jesus , as our hope is this our Brother doth . What can be said more , if the most Holy Martyr , or confessour , if Stephen again were carried to his Burial ? Let him be a Nabal , a Cain , a Judas , yet here is ( if I might use the Word ) his Apotheosis , his enthronization among the Crowned in Celestial glory . You say I have only this to say , That it is in the judgment of Charity we prenounce this of all . I answer , Charity with judgment , is a gracious Excellency , but without judgment , it is the greatest absurdity , and nothing else but the vain opinion of an over-pittiful simplicity . But if Charity be with judgment , then it must have some Rule of judging : and if the right Golden Rule , then this Rule is the Word , for I know no other ; Now if Charity hath this Golden Rule of the Word to judge by , then Charity can have no hope for some ( many ) flagitious abominable sinners , so living and so dying , when they are brought to be buried ; as suppose two Hectors falling out , and fighting for a Miss , and both killing one another in the place ; or let it be one of them : which happens too too often : suppose some High-way Gentlemen in the very Act of Robbery , shot down stark dead the same moment by the Honest Traveller , and thus I might instance in many like Cases . Here , if we will speak soberly and according to Truth , we can have no hope : nothing being written in the whole Bible , from end to end , to ground the least of any such hope upon . Here to mention , what happened to the Thief upon the Cross , and what may be the dealings of God with the most profane wretch at the last Minute , as you do ; and what may befall the most profligate persons , inter pontem & fontem , as some others ; is a vain execuse , and cannot afford the least shew or shadow of a just Apology . As for the Thief upon the Cross , a wonderful Act of mercy was extended to him at the last , by an extraordinary priviledge , at an extraordinary occasion ; but withal we know what a wonderful extraordinary Testimony he gave of his Faith , and of the Change of his heart before expiration . The order for the burial of the dead , might have been proper enough at his interment : but would it also have been as proper at the interment of the other his Copartner in sin ? Had he suffered in England ( supposing all things then as now ) he might have then been buried according to Liturgy . For I see none else excluded , but the unbaptized , Excommunicate , and laying violent hands upon themselves ; and yet even these also upon your grounds may equally be admitted to Christian burial ; I am sure the first of them , the unbaptized , may upon far better ; and as for the worst of the other , who knows how gracious God may be in his dealings with them in the last Minute ? Who knows ? None can know : and because none can know , therefore none can hope : for hope without knowledge is a meer Nullity . As for what we know concerning such abominable wicked workers ( if we believe the Holy Scripture , which saith , Neither Fornicators , nor Idolaters , nor Adulterers , nor Thieves , nor Covetous , nor Drunkards , nor revilers , nor Extortioners shall ever inherit the Kingdome of God ; which saith , without regeneration and holiness no man shall see the Lord , and every where to the like purpose ) it speaks their condition desperate and damned ; and therefore with silence , but without hope , we must leave them wholly to the disposition and determination of God their judge . And this also you seem to to acknowledge and concede : for in making good those words , since it hath pleased God of his great mercy to take unto himself — you say , That it is not necessary the Words in great mercy should refer to the Persons taken away , for it may be mercy , and a great mercy , to them who suffered by their injury , or ill Examples , supposing them to be such in whom no shew of goodness did appear . I answer , I thank you heartily for this new Notion , which never before came upon the imagination of my thoughts , nor perhaps of any other : so that you may say in a boast as Zabbarel ( if I hit right upon his name ) Ego primus hoc inveni . Verily the Gens Togata , I mean all of the Clergy , are much your Debtors , and I hope in gratitude will highly extoll the acumen of your wit , and the pregnancy of your invention . For a recompence , I think my self bound to tell you a story , which this rare piece of Fancy of yours brought fresh into my remembrance . In those days ( when the Book of sports and pastimes , as Lawful and expedient to be indulged to youth , and fit to be exercised on the Lords day ) was commanded to be published , and accordingly was read in most Congregations ; Deus bone ! What are the best of men , the Tribe of Levi , the Sons of the Church themselves , when they come to be Tryed ! Yet there were some of them Non-conformists to the rest , who neither could nor would do what was then required , what ever they suffered . One of them a most worthy Preacher , was desired by some of his Chief Parishoners to visit his friends in another County , and to absent himself from them three weeks or a month together : and in the interim they procured an Old certain Saint John ( a very obscure person , who neglected his dress , but cherished the Hair of his face and beard at a strange rate ) to do this good turn for him : who by the like Crotchet of an extraordinary fancy was ready at their service , and made no bones of it . He comes therefore , and appears in the Desk , after the manner of some Wild Satyr out of a Wood , and for the better grace of the matter , what he spake was with a Twanging Tone out of his Nose . Well ; he sets upon the performance of the work , and reads over the Book of Sports distinctly and audibly : but when he had done , he added as followeth ; Beloved Brethren ! Here the King gives you liberty to play on Sundays , and to exercise youth in vain sports and pastimes , which to do is aprofanation of the Sabbath , and a breach of Gods Holy commandment : but now , brethren ! do you understand the Kings mind , and his true intent and meaning herein ? Why , I will tell you , my brethren ! a Father has a stubborn rebellious Child , and he sees his Temper , and spirit from time to time , aukward and cross to do any thing he is bidden , but rather more resolved and forward to do the contrary ; wherefore the Father , when he would have anything done by this perverse and froward boy , forbids him the doing of it : but what indeed he would not have done , he charges him to do it . Thus in like manner , my brethren ! Our good and gracious King has commanded us to observe the Sabbath in coming to Church , and in a Religious serving and Worshipping of God , by many good preceeding Laws , and Orders for that end and purpose : but still such is our contumacy and wickedness , that we drink and play , and have our Dances and Revels on that blessed day , in a shameful manner : wherefore he seeing our perverse Rebellious carriage , against his former good Precepts , he speaks unto us by contraries , He bids now play on Sundays , but his true meaning is , that we should no longer play , as formerly we have done , but keep God's Sabbath better , and more Religiously ; this is all our good and gracious King ( judging of us according to our wonted crosseness ) intended in publishing this book of liberty , and I hope will follow upon the reading of it . Here was a strange unexpected , and unlooked for enucleation of the mind of the King , as now yours is of the words of the Liturgy . When I heard this relation first , I was hugely pleased with it : and said , it was pity some Courtier had not not acquainted the King with it ; who certainly would have rewarded this rare interpreter with a Dean's or Prebend's place , for his eminent understanding and service herein : I wish you the same success in your parallel Atchievement . But in the interim we must consider , whether those words in great mercy can admit of any such avulsion from the words following , which relate unto the dead , to be an Apostrophe to them that are living ? Let us read them and weigh them , For as much as it hath pleased God of his great mercy , to take to himself the Soul of our dear brother here departed , &c. Therefore the person here spoken of cannot be ( as you would suppose him ) a man of an ill example , an injurious person , and in whom no shew of goodness did ever appear , for he is a brother , a dear brother , and his Soul now taken to God and accordingly these words , in great mercy , must refer unto himself the person taken away , and not unto others ; unto whom this his being taken away , was rather in judgment , and for Correction , by the loss of such a dear brother . Notwithstanding procure a Rubrick to confirm your interpretation , for until then ( according to your own look ) I may not believe it : but when I shall see that once affixed , let the turning of these words , in great mercy , from the dead to the living , be proper or improper , it shall be all one in the Case ; for your sense of them shall be most authentick with me . You have yet another Salve for the sore place , to justifieth is last Office for the dead , in these words , Nor have I ever thought the person Officiating , obliged to use this form of burials intirely in all Cases — something I conceive may be left to the discretion of the Priest , especially with the advice of his Ordinary , &c. Your meaning plainly is this , that you may leave out some part of what is appointed to be read for the burial of the dead , if the persons buried be not subjects proper for it , but utterly the contrary . As for Example , if the person to be buried , has been a notorious flagitious offender from first to last , then after your own discretion , especially with the advice of your Ordinanry , you may leave out the words , in great mercy , and to himself dear , and the like , and read only thus , For asmuch as it hath pleased God to take the Soul of our brother , we therefore commit his body , &c. Thus likewise in the close , you may omit those words , as our hope is this our brother doth , and read it thus , That when we shall depart this life , we may rest in him , and at the general Resurrection be found acceptable in his sight , &c. I Answer , It would be well , if the Minister might thus be left to his own discretion , supposing all parties agreed , and that there would be no scandal in the Case ; which I look upon as an impossibility . For put the Case , after you have declared your unfeigned Assent and Consent to all and every thing contained in the book of Common-prayers , before the face of God , and the Congregation , one of them should immediately step forth and say , Sir do you like and approve of all , and every thing contained in , and prescribed by the order for the burial of the dead ? E're long your Office will call you to bury as cursed , Reprobate wretches as ever breathed ; for too too many such are among us . Do you think it lawful and expedient to stile every one of that sort , dear brother ? can you then with a good Conscience say , God in great mercy hath taken his Soul to himself ? Or can you express your hope before God , even sure and certain hope , of his resting in Christ , and eternal happiness ? What now will you answer to his Questions ? will you bring in your last mentioned plea , and think to help and justifie your self by it ? Will you replie thus , Friend , I have indeed in your hearing , as in the hearing of the whole Congregation , declared my unfeigned assent and consent to all , and every thing contained in , and prescribed by the book of Common-prayer , and by consequence , as you justly infer , to all and every thing appointed for the burial of the dead ; but yet you must know , I have a mental reservation according to my own discretion ; and besides , my Ordinary , though I have avouched I will do this and that , has given me a secret Licence , to leave it undone insuch and such Cases ; and in this very Case in particular about burying the dead ; and therefore when I shall judge it meet and necessary , I will omit several Expressions , when they shall not be proper nor applicable to the persons to be buried , or at least I will take the words in a contrary sense , according to what they are usally taken ? should this be your answer ? but with what forehead could you utter it ? How quickly might the said person reply upon you , to your shame and confusion , in this or the like manner ? Belike , Sir , though you have declared your unfeigned assent and consent to all , and every thing contained in and prescribed by the book of Common-prayer , you have but jugled in all you have declared ; you have your private reservations and exceptions , and your Ordinary has given you a Licence to profess one thing , and do another ; I see your heart and mouth have not gone together , but you speak and think two several ways . I took you for a good Protestant Minister , but I perceive you are a meer Jesuite : an Ireland , a Gavan can do no more . What way you could devise , to free your self from this impeachment , is altogether beyond my thoughts . Sir , You well observed a certain sort of Ministers among your selves , pitied in their Non conformity , as doing , good men , what they would not do , if they were not forced to it , and therefore they huddle up and curtail the prayers , and shew industriously by the manner of performance how little they like and approve of what they do . This what you say , I have heard my self spoken in their praise , and themselves much commended for it ; but I have always thought them so far from being worthy of praise , that I have esteem'd them most worthy of censure and condemnation ; and my heart has risen against them beyond all others . This is wretched simulation , and a base pitiful disguise . Surely after I had declared my unfeigned assent and consent to all and every thing contained in the Liturgy , before the whole Congregation , I would be faithful to mine own word , and justifie my profession by a consonant practice : I would not curtail the prayers , but have the Courage before all the world to read them distinctly and reverently , and do all in a most ample manner , as the matter did require , scorning aucupare famam , to get the good opinion of any , by shewing my self an Hypocrite . And thus , Sir , it should be with you in your own concern ; after your declaration , it behoves you to be True unto it in every Iota and Tittle , frankly , roundly , and entirely coming up to the full performance of it , and of all and every thing required by it , yea even in the order for the burial of the dead , any word , phrase , expression , or passage therein in any wise notwithstanding . Moreover , besides this Scandal ( arising from your last contrivance of ●●earing your self ) a worse yet might follow in the event and issue : even sometimes to the peril and danger of your life , should you indeed do , as you say you have liberty ; that is , should you leave out those words , phrases , and expressions , wherein the piety and felicity of the party deceased is signified and declared , it would never be endured : Suppose the person interred , some Lord , Knight , or Gentleman ; a Person , of worth I cannot say , but of wealth and quality , though in the time of his life , he was never so wicked and ungodly , yet now that he is dead , he must be reputed a worthy good man in all kinds , and nothing thought or said amiss of him : a pompous Funeral is prepared for him , and his friends with much solemnity , follow the Bier , expecting for him the due and accustomed Honour of Christian burial , and that every word be there spoken over him by the Minister in the very form and manner as it is prescribed ; if therefore you shall presume to take your liberty , and use your discretion to skip over any thing in the Sepulture of him , which of others you do not ; it will be taken as an affront , and an unpardonable Trespass by his then present Relations ; and so perhaps some Son , brother , or fellow Hector , shall be ready to tumble you into the Grave after him , or offer some other abuse , to your great mischief and evil . Yea the meanest will not endure such a Reproachful Reflection upon their Relations , but will hate you for it in their hearts . You see therefore this stratagem of leaving out at discretion will Challenge your discretion , but never do your work . And consequently as things are now ordered in the Liturgy , and as you have unfeignedly assented and consented to them in the declaration , you must be again and again a Transgressour either to God or man , in the burials of the dead . But , You say , The Church must frame her Offices to suit those , who are her real Members . I answer , Here is the wisdom of the Church to frame all her Offices and Services in such a manner as may be furthest from all Scandal in one kind or other ; and count that most sutable , that is most conducible to such an end . To speak therefore about the Office for the burial of the dead , It is known upon matter of fact , that all men have not Faith , 'T is known that most , who are named Professors , and live in Church-Communion , are yet Graceless , Christless persons ; and in this wretched woful condition go commonly out of the World. Shall it now notwithstanding be thought suitable and seemly , in the burying of all these , to speak of them , as if they were Saints , and true sincere approved Disciples of Christ ? Surely , Sir , if you would freely declare your mind from the unprejudiced sentiments of an unforestalled judgment , you must needs bring in your Negative , and say , It is far from being suitable , but rather insufferable . What therefore of help and remedy shall be found in the Case ? Surely methinks some forme of words in general , concerning death , and judgment , and the other World , with good and wholsome prayers corresponding , and to the same purpose , might be so contrived ( for the edification of the hearers , without intermedling at all with the particular condition of the party deceased , either to his praise or dispraise ) that no just offence might be either given or taken by any . This is the sudden and extempore effusion of my Pen in this matter . Until some such Course be taken , I am well pleased that I have no call to bury the dead , nor can I , rebus sic stantibus , ever declare my unfeigned assent and consent unto them . A POSTSCRIPT . I Have yet two Queries to propound to mine Opponents , to each of them their question , and so I shall take my leave of them for the present . You therefore , Sir , who appeared first against me , highly applaud the writings of the Apochrypha , and plead much for the verity of them in themselves , and the usefulness of them as to the reading of them to the people ; for you say , Few Protestant Writers of any note , ( I would you had named some of those noted men ) but have commended , at least have allowed of the reading of them ; that is , in the publique Assembly , and Congregation , as well as other Scripture ; and you except against me for stiling them , Fabulous Legends , and say , many of the ancient Fathers did believe them to be true stories , ( as true as Gospel ) and though he ( A.B. ) is pleased to call them Fabulous Legends , I never yet saw any Arguments to prove them Fables , but what would admit of a fair solution , and when this Author produces any , I shall consider them . And you add , but supposing them Fables , they are nevertheless fit for all that to be read in the Christian Assemblies : since they may serve for instruction , or comfort , or reproof , as the Parables of our Saviour do . What , Sir , do you think what you speak ? What as the Parables of our Saviour do ? What , shall the Fables of Apochrypha beavouched , to serve for instruction , comfort and reproof as the Parables of our Saviour do ? Is this as a Conjunction of equality , or onely of aliquality ? To my best Remembrance it is Aquinas his distinction , and it is needful here to free you from an horrid blasphemy : you might well therefore have affixed some word of rebate to your word as , to have avoided all imputation of it . Yet this is not the question I have to propound : but since you declare your mind and judgment , for the truth and goodness of the Apochryphal writings , I would enquire of you , Q. What strong convincing , and Cogent Motives of credence wrought you into this perswasion , and brought you into this mind ? The reading of this Paragraph set me a wondring ; but certainly you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somthing hidden in your brest beyond vulgar knowledge to justifie Apocrypha ; which I would gladly understand for my better information . For I confess unto this day , I have entertained a quite different , yea utterly a contrary apprehension of them . Among many others these are two of my reasons : first , because they contain in them several Doctrines , not only inconsistent with themselves , but also repugnant to the Scriptures of the Old and New Testament . Secondly , because they report and witness many things as really transacted and done , which sound reason and common sense ( if they may beheard to speak ) will unanswerably tell you , can be nothing else but Monstrous and incredible fiction , impossible in nature , and at as great an Elongation from Faith and Verity , as whatsoever was Hatched in the brains , or mentioned by the pens of Hesiod , Homer , or any other of the greatest and most famous of those lying Poets , I remember very well , when I was but a little young School-boy in reading over the books of the Maccabees , many of those strange stories found as little belief in me ; but that of one Razis , a Jew I judged to be a notorious untruth , and continue to be of the same mind unto this day . For thus it is written of him , 2 Maccab. Chap. 14. v. 37. Now there was accused unto Nicanor one Razis one of the Elders of Jerusalem , a lover of his Country men and a man of very good report , who for his kindness was called , a Father of the Jews — so Nicanor willing to declare the hate he bare unto the Jews sent above five hundred men of war to take him — now when the multitude would have taken the Tower , and violently broken into the utter door , and bid the fire should be brought to burn it , he being ready to be taken on every sde , fell upon his Sword Chusing rather to die manfully ( that is to be guilty of self Murder ) then to come into the hands of the wicked , to be abused otherwise then beseemed his Noble Birth : but missing his stroak through hast , the multitude also rushing within the doors , he ran boldly up to the wall , and cast himself down manfully amongst the thickest of them ; but they quickly giving place , and a space being made , he fell down into the midst of the void place . Nevertheless while there was yet breath within him , being inflamed with anger he rose up , and though his blood gashed out like spouts of water , and his wounds were grievous ; yet he ran through the midst of the throng , and standing upon a steep Rock , when as his Blood was now quite gone , he pluckt out his bowels , and taking them in both his hands , he cast them upon the throng , and calling upon the Lord of Life and Spirit to restore him those again , thus he died . Here is such a Concatenation of prodigies , in this one Narration , that nothing less than a prodigy of credulity can assent to any one particular of them . It is marvellous that the fall of Razis , from the Top of the High wall of the Castle ( especially he casting himself down violently from thence , and falling upon the bare ground or pavement , for they quickly gave place , and did not bear him up ) had not immediately done his business for him upon the spot ; had not immediately beaten his brains out of his head , his bowels out of his belly , and breath out of his body ; at least put him out of all Capacity of rising and running ; and this through a throng of people , and these a throng of Souldiers and Armed men , and they also Assayling him on every side ; for they were sent to Seize his person , and to bring him Prisoner . Alas our George , and Arthur are not so much , if compared with this great Heroe Razis , as a Grashopper with Goliah ! The most renowned of such Knights have lost their Spurs ; Ecce homines Homunciones blancati quasi libia , as he said merrily in another Case : which will more notoriously appear in the conclusion of this most astonishing Tragical Exploit : for behold though his blood gushed out like Spouts of water , yea when his blood was now quite gone , and not one drop of it left in the veins , ( which might befall him , either by the violence of the aforesaid fall , or from the many wounds he had received from the Swords of the Souldiers , or othewise ; for we are left at uncertainties . ) Yet even then he called upon the Lord of life ! It is written indeed of our Saviour , that after he had lost much blood upon the cross , he cryed out with a loud voice , saying , Eli , Eli , lama-sabachthani , and yeilded up the Ghost . But this was wholly and altogether above the power of nature , and therefore worthily counted one of his last Miracles ; because great Effusion of blood does necessarily enervate the parts of the body instrumental and requisite to speech , beyond the possibility of framing or uttering any articulate voice , or indeed any sound at all . Which therefore ( as some have thought ) the Centurion hearing and observing , being ( as well he might be ) a Naturalist and a Philosoper , did convince him , that the person then suffering was not only a just and righteous man , but also much more then , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meer man ; for he said , Truly this was the Son of God , Mat. 27. v. 54. Compared with Luk. 23. v. 46. Though it is evident that our Saviour had yet much of his blood remaining within him , when he loudly lowed out ( if I may so speak with all due reverence ) that bitter Lamentation ; for afterward it is said , one of the Souldiers with a spear pierced his side , and forthwith came there out blood and water , Joh. 19.34 . Wherefore as for our Razis , it may be said , if it could be without unpardonable blasphemy , Behold a greater than Christ is here ; for now when his blood was quite all gone , he called upon the Lord of life and spirit : yet this is no great matter , if considered with what is still further reported of him : For now notwithstanding all his blood was gone , he had not only Power and vigour to call upon God , but also to pluck out his own bowels , surely they hung very loose , and take them with both his hands ; it is strange that neither of them was hurt and disabled by his fall ; and cast them upon the Throng . If this be not a Thumper , I never heard one in my life . But you will object , and say , these books of the Maccabees are not in the Kalendar , neither are they appointed to be read . I answer , though they are not in the Kalendar , yet they are in Apochrypha ; of which in the whole Lump you are a strenuous propugnator , without any Limitation or Exception . Nevertheless to give you all fair play imaginable , I will return from the Maccabees to the History of Tobit and his Dog , which hath its course in the Desk , and that too by order , as well as any part of the Holy Bible it self , Tobit , I say , and his Dog : For though you were pleased to flurt at me for mentioning of his dog , and say , I suppose this Author does not know that the Fifth Chapter of Tobit is left out , ( that is , out of the Kalendar ) where Tobit and his dog are found together ; yet how causelesly and weakly you do it , will instantly appear ; insomuch that if Tobit's dog were yet alive he had reason enough to resent the injury with asnarl , and not only so , but also bite you by the heels , for putting such a slight and affront upon him ; for why should you shut him out of the Holy place , as an unclean thing ; since he is admitted and received as well as his Master ? Yet suppose I had not known that the Fifth Chapter was left out , it would have no more challenged my knowledg or understanding , then if you should be ▪ upbraided with ignorance , because you know not to handle your needle , nor how to cut out a gown in right Mode & fashion , as well as any French Taylour in the Town ; for what have you to do with such a knowledg ? and so what have I to do with the Curiosity and intreague of the Kalendar in this particular ? Yea , I believe your self would be put to a stand , to give a good and satisfactory account , why only that Fifth Chapter of the whole book of Tobit , should be left out ? Why this rather then any of the rest , which are altogether Ejusdem farinae of the same leven ? And the rather , because if you observe it in this Fifth Chapter , the main plot and foundation of the whole Tragick-comedy is brought in and laid , as it is usual upon the stage , in some of the first scens . For here is Raphael a great Angel of Heaven , if you have Faith to believe , brought in under the disguise of a servant , and professes himself to be * Azarias the Son of Ananias the great ; by what latitude of speech , I will not undertake to resolve , nor yet how decorously : for it is not usual nor slightly , that the Son of so great a man should need to turn serving-man . Well , notwithstanding he profers his service to Tobit the Son , v. 6. And is entertained to waite upon him in his Travail ; and so they went forth both and the young mans dog with him , ver . 16. And it is this Raphael , this servant which teaches his young Master those unheard of Rarities , and puts him upon the performing those wonderful exploits in the following Acts. Davus Omnia : Raphael is all in all , and young Tobit is nothing without him . Why therefore this necessary scene of introduction , should be left out and omitted , and this busie Davus and most extraordinary servant should abruptly and suddenly appear , none understanding from whence or how , is wholly beyond my apprehension . I would gladly know , whether Mr. Falkner , ( unto whom you owe much ) in any of his great labours , and learned Exercitations about the Liturgy , has given us the true reason of this Chasme and Hiulcan leap in the Kalendar ? Surely there is some Mystery in it : but what , Raphael knows for all me . In the interim it may well purple your Cheeks , that you should rather then not twit me with ignorance , betray your own ; for though the Fifth Chapter is left out , and consequently Tobit , and his Dog , yet if you had looked forward unto the Eleventh Chapter ( ordered to be read ) there you shall find Tobit and his Dog again : for thus it is recorded , v. 4. So they went their way , and the Dog went after them . And for the better convincing you of the truth of what I now speak , be pleased , if you count it worth the while , to go to any of our Cathedral-Churches , next third day of October , in the forenoon in the year one thousand Six hundred and eighty , and so quotannis for the future , and you will be satisfied . Saint Paul's is not yet reedified , therefore that of West-minster is nearest ; where if you will do your devotions in that grave and solemn assembly , graced with the presence of a great and generous Bishop : together with his Prebends , Priests , and Deacons , besides a loud Chorus of singing men , and singing boys alternatly responding ; you shall see the reverend reader in due time and place coming out of his seat , first making his lowlie obeisance , with his face to the earth towards the Holy Altar , though without a sacrifice ; and therefore why he so bows , is not a little Mysterious ; and then turning about to shew the same reverence to the presul of the quire , and going into the Pew , you shall hear him pronounce with a loud voice , these or the like words , The holy lesson appointed , for this morning service is the Eleventh Chapter of the book of Tobit ; and then he proceeds to his work . After these things Tobias went his ways praising God , that had given him aprosperous journey , and blessed Raguel and Edna his Wife , and went on his way till he drew near to Ninive . Then Rapahel said to Tobias ; thou knowest brother , how thou didst leave thy father ; let us hast before thy wife , and prepare the house ; and take in thine hand the Gaul of the Fish . So they went their way , and the Dog went after them . I wonder there is no Asterisk or finger in the margent pointing to the place , for it is Valde Notabile ; and then you could not have so easily over looked it . Give me leave , for I think it innocent and harmless , and I am sure 't is opportune , to impart unto you a merriment . I once heard a young Lord ( now a great and grave Senator ) whose Tongue is excellently well hung , who to exercise his faculty of speaking , would needs take upon him to preach Extempore ( as he said but too loosly , ) and what should be his Text , but this very verse , though not exactly repeated to a letter , but in this manner , So Tobit went out , and his dog followed him . I remember his first work was to make inquiry , for he said it was of great importance , What kind of Dog this might be , whether a Spaniel , Gray-hound , Water-dog , or some other : for from hence said he , we may very probably find out the temper and genious of his Master . If this Dog were a Spaniel , then young Tobit in all likelihood was a Gentleman , and one who delighted in Hawking ; but why then do we not read of an Hawk on his fist , as well as a dog at his heel ? If this dog were a Grayhound , then young Tobit took his pleasure in Coursing : if this dog were a water-Spaniel , then young Tobit's recreation was Ducking . But yet perhaps the dog was none of all these , but rather a meer Pedlars-Cur ; for it is said , the dog followed after him , just like such a Cur ; for as for the forementioned they are seen to be more Aiery , metalsom and sprightly than heavily to follow after , but Range up and down the fields far from their Masters feet , and hunt after prey ; and such a dog might well sute with his Masters mean condition for the present , because his Mother was but a kind of Chair-woman , as old Tobit the Father reports of her , Chap. 2. v. 11. And my Wife Anna did take womans work to do , by which she earned her livelihood , v. 14. This and much more was his Oratory , which I list not further to repeat , and the rather , because what I have said already , is indeed more than sufficient to convince you of your mistake about Tobit and his dog . But besides , I have several doubts still remaining concerning old Tobit the Father , and young Tobit the Son ; which how they can be solved , and received by others , as true and real , do utterly mate and non plus my thoughts . Concerning old Tobit the Father we read thus , Chap. 2 . v . 9. The same night I returned from the burial , and slept by the Wall of my Court-yard , being polluted , and my face was uncovered ; and I knew not that there were sparrows in the wall , and mine eyes being open , the sparrows muted warm dung into mine eyes , and a whiteness came into mine eyes ; whereby he became blind . If he slept , how came it to pass that his eyes were open ? I have heard this to be the property of an hare ( but I suppose it a vulgar error ) and of nothing else living upon the earth . But though the good man slept with his eyes open , how could two sparrows joyn by a Conspiracy against him to make him blind ? One sparrow could not work him this mischief alone by its single muting ; what did they secretly whisper , and soby consent , in one and the same moment , turn up their tailes , and let fall this into one eye , and that into the other , and put them out together ? Oh hateful unhappy birds ! else though such a shrewd mischance had befallen one of his eyes , yet the other might have been preserved : surely he would have been more watchful for the future , after he had understood the danger of it . Concerning young Tobit the Son we read thus , Chap. 6. 1 , 2 , 3. And as they went on their journey , they came in the evening to the River Tigris , and they lodged there , and when the young man went down to wash himself , a fish leaped out of the River , and would have devoured him ; then the Angel ( his servant Raphael ) said unto him , take the fish ; and the young man laid hold of the fish , and drew it to land . This was a strangebold fish to forsake its own Element to devour a man. Forté Hippopotamus , saith Grotius upon the place : but it is forty to one that it was not ; since that kind of water-beast ( for so it may be called rather then a fish ) is reported to live only in the River Nile , * and not in Tigris ; and besides it is of greater bigness and fierceness , than tamely to be laid hold on by the hand of any , and brought to land ; only our young Tobit's excepted ; who had the strength and valour to atchive this great enterprize . Well ; drawn this fish is upon the bank , and by the appointment of the servant ( for here the man commands the Master ) it is gutted , or rather unbowelled , the heart , liver , and gaul being taken out , and carefully preserved , v. 4. And not without cause , for in due time they will be found to be of an astonishing quality and vertue , working wonders . All the Tetragammatons , Soleo-terrenos , withall other the terrible hard names boasted of by your mountebanks , are not to be named the same day with them , as you shall hear , v. 6. Then the young man said to the Angel , to what use is the heart , the liver , and Gall of the fish ? And he said unto him , Touching the heart and the liver , if a Devil , or any evil Spirit trouble any , we must make a smoak thereof before the man or the woman , and the party shall be no more vexed : as for the Gall it is good to anoint a man that hath whiteness in his eyes , and he shall be healed . This is repeated again , v. 16. When thou shalt come into the marriage Chamber , thou shalt take the Ashes of perfume , and shalt lay upon them some of the heart and liver of the fish , and shalt make a smoak with it : and the Devil shall smel it , and and flee away , and never come again anymore . The reason of this ( as you know ) was thus ; a Match was resolved upon by the Angel between young Tobit and a young Virgin that was lov'd by a devil ; I assure you by all the faith of Apocrypha the devil Asmodoeus , for that is his name , was desperately in love with her , and as a most jealous lover impatient of Rivals , had murdered and torn in peices , no less then seven men one after another , for pretending unto her ; for so her father Raguel like an honest good man , plainly told this ignorant wooer ( as he supposed ) when he first brake his mind to him about the buness . Chap. 7. v. 10. And Raguel said to Tobias it is meet , that thou shouldest marry my Daughter ; nevertheless I will declare unto thee the truth ; I have given my daughter in marriage to seven men , who dyed that night they came in unto her . For a wicked Spirit loved her . Chap. 6.14 . And whosoever offered to touch her was sure to go to pot for it . Nevertheless to this frightful , fatal , and deadly bride young Tobit is designed and resolved to be the bridegroom : but how comes he to be so hardy and adventrous ? because he had the heart and liver of the foresaid fish in a readiness by him , as a sure and safe amulet to fray away the foul fiend , and send him packing . I dare be bold to say , the devil of Mascon was not , as he said himself , more terrified with the Cross and Holy water , then this evil Spirit with the smoak , arising from the heart and liver of that watery monster . For so we read it , Chap. 8. v. 1. And when they had supped , they brought Tobias in unto her ; and as he went , he remembred the words of Raphael , and took the Ashes of the perfumes , and put the heart and the liver of the fish thereupon , and made a smoak therewith ; the which smel , when the evil Spirit had smelled , he fled into the uttermost parts of Egypt , and the Angel bound him . Surely this smoak was a most Hellish fogg , darker than ever any from the bottomless pit ; and this smel a most divelish strong smel to out-stink the devil , and put him thus to flight ; no Assa Foetida could be a thousand part near so noisome . It is commonly reported , that when the devil appears and frights people , at his departure for a farewell , he leaves an horrible Sulphureous stink behind him , ready to poyson all in the room : but here was a more dreadful damnable breath , so that old nick the stinker was afraid to be poisoned himself , and forced to hurry away , and remove farther off at a distance sufficient , as will presently appear . But in the interim I wonder how the Bride and the Bridegroom could abide by it ? Yet possibly they had the cunning to stop their Noses , until the smoak and smel was past and vanished ; and so might the devil , if he had not been a stark fool . A silly Devil indeed , to be frighted with smoak , and to be driven from his Amasia with a smel ! could he not ( as I have said ) have stopped his nose , and kept out the stink ? Could he not have gone and opened the window for a little while , and relieved himself with the fresh and sweet Air ? could he not have smelled out before hand what was consulted against him ? could he not have provided himself with a counter-charm ? could he not have furnished himself with some rare civet , musk , or other such like perfume on the knob of his staff : by whose sweet and odoriferous sent , he might easily have secured himself from those baneful and killing Exhalations , and not received the least dammage from them ? Had he not been a meer fungus and dolt of a devil , he would have set his brains a work , and tryed a thousand conclusions before he would have so meekly and patiently parted with his admired adored Mistress ; and left her in the bosome , and embraces of a stranger before his eyes . Yet possibly there might be an Antipathy , and a particular aversion in his nature against this foul fetour and venemous vapour ; which therefore no sooner did steam into his nostrils but presently put him into a cold sweat , and made his face look as pale as a white cloth . Alas poor Devil ! What would you have him to do ? he was ready to have fallen down into a sown ; therefore he had no remedy , as soon as ever he came to himself , but to flie for his life . But whether ? the Text saith , he fled to the uttermost parts of Egypt . From whence ? From Ecbatane . Ecbatane was the place where the great exploit was acted , a City of the Medes : Media is a country not far from the Caspian Sea ; between which and Egypt lieth all Assyria , and all the desarts of Arabia , and the Red-Sea , and then the hither most parts of Egypt , and then over Nilus , and then the uttermost parts of Egypt — thither Asmodeus fled and took Sanctuary in montanis illis locis quibus Aegyptus a Lybia dirimitur , in those vast range of mountaines , by which Egypt and Lybia are divided . This was an huge long post , above a thousand Miles , as I guess , in a right line ; but how many windings and turnings he made , whether he went by the string or the bow , who knows ? Asmodeus certainly wanted his box of snush ; for had he but soundly sneezed , it would have perfectly cleared his nose of that pestilent whiff , without going the hundred part of such a tedious journy . But I would gladly be informed how , and in what manner this evil Spirit fled ? whether by any Magical operation he changed himself into the shape of any Beast , Dromedary , Gray-hound or the like ? or whether he changed himself into the shape of any Fowl , Stork , long wing'd Hawk or the like ? or whether into the shape of an Ostrich , and so by the help both of wings and heeles together ran faster and swifter then any race-horse , straining out himself to the greatest speed to beat his fellow ? Or if he continued in his old form without Metamorphosie , whether he went on horse-back , or in a Chariot , or made use of any other vehicle for his more suddain passage ? well ; though we know not the manner how , yet the place whether he fled for shelter , is plainly told us , the uttermost parts of Egypt ; so great was his fright , that he durst never stand still nor look back until he was at that distance , and fully recovered that Asylum . And yet his peril is not past ; for no sooner stood he still , but the Angel bound him . Alas poor Asmodeus , this was very severe after such sore Travail ! but Asmodeus must patiently endure it : for bound he was , not able to move hand or foot , not able to stir or turn himself this way or another ; but perhaps continue in the same place and posture unto this day . But it is now more than high time to be serious ; Has therefore a Spirit flesh and bones ? our Saviour saith , it hath not . Has a Spirit corporal parts , and bodily members ? has a devil the Organs of carnal sense ? has he eyes to see , as man seeth ? has he ears to hear , as man heareth ? has he fingers to touch , as man toucheth ? has he a palat to taste , as man tasteth ? or has he a nose to smel , as man smelleth ? Thou shalt make a smoak with the liver and heart of the fish , and the devil shall smel it , and flee away , very true : his smelling and fleeing , are both of the same certainty ; no sooner did he one , but he did the other also . But is the devil capable of smelling ? even as much as the great huge stone ( in an open street of the Town , wherein I was born ) is capable of hearing : whereof it was commonly said , as I well remember , to poor little Children , That whensoever it heard the Clock strike twelve it turned thrice round ; and it was puzling enough to them . But is it possible for smoak or any material fume to affect , and excruciate an immaterial and spiritual being or essence , or put such an existency under the least consternation ? Oh how does the devil laugh behind the curtain ! Oh how is he pleased , that such ludicrous representations , and ridiculous stories should be given out and credited concerning himself ! Here is the old heathenish Doctrine revived and continued under Gospel light ( which teacheth us better things ) of the Gods or Daimons their burning in love , their burning in filthy lust , with young beautiful Virgins and women ; as Jupiter was deeply in love with Danae the daughter of Acrisius , Apollo with Daphne the daughter of Peneus , and others in like manner : So here this Daimon or Devil is with Sarah the daughter of Raguel . An evil Spirit loveth her , saith Tobias unto Raphael , when he first mentioned the match unto him , Chap. 6. v. 14. But why ? because the maid was fair and witty , v. 12. So here again we have the Doctrine of binding of Spirits , and of keeping them from walking and haunting our houses and chambers , with several other Ethnick poetical tales . All which , how they may admit of a fair solution from being pure fable , and impure imposture and be reconciled to truth and reality as to matter of fact , you have it in a readiness ; and as for all objections to the contrary you have promised to consider . In the interim I would gladly learn what profit , and edification can be propounded to the people in reading , and in hearing the whole Legend of Tobit , so likewise of Judith , Bell and the Dragon and the rest , which you say are fit to be read in the Christian Assembly ? Shall this Christian assembly believe what is read unto them , or shall they not believe ? If they believe , their minds are corrupted from the truth , and they believe lyes : if they believe not , what spiritual good and advantage can they reap and receive from such light , frothy , vain , yea even almost defiling Romances ? but that such stuff ( to use your own word in another Case ) such paultry pitiful stuff should be named and avouched to serve for instruction , comfort , and reproof as the Parables of our Saviour do , filles me with wonder and astonishment . What , shall the fable of the Virgin , sweet-heart , and Miss to the Devil , who flew several innocent persons in the nuptial chamber , lest they should touch her , serve as much for instruction as the Parable of our Saviour , concerning the Ten Virgins , whereof five were wise and five foolish , and these last shut out , and eternally repudiated for want of watchfulness and due preparation ? Or as the parable of our Saviour , concerning a certain King making a Marriage for his Son , and inviting many to the wedding , who would not come , but spightfully intreated the Messengers ; and were therefore destroyed and their city burnt up ? What , shall the fable of the smoak , and fuliginous steam from the heart and liver of the fish frighting , and quite routing the devil , serve for Consolation as the Parable of our Saviour , concerningthe strong man armed and keeping the Palace , yet overcome and cast out by a stronger than himself ? Or like that Parable of our Saviour ( for so I think it may be stiled ) when he said to his Disciples , I beheld Satan as lightening fall from heaven ; behold I give you power to tread on Serpents , and Scorpions , and over all the power of the enemy . What shall the Condescension of Raphael one of the seven holy Angels , which present the prayers of the Saints , and which go in and out before the glory of the Holy one , shall I say his stooping down to become a serving man to young Tobias ; or the humility reported of Raguel his mother , in taking woman's work to do ; serve for reproof to those proud and haughty ones , who will not stoop down to the lowest and meanest services , for the good of others , as the infinite abasement of our blessed Saviour , when be made himself of no reputation , but took upon him the form of a servant ; and when he took a towel and girded himself , poured water into a bason , washed his disciples feet , and wiped them with the towel wherewith he was girded ? Certainly such comparisons are not only odious , but most execrable and accursed . Wherefore what you have here spoken and uttered , was only I hope in a Transport of indiscret zeal to your cause in hand , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your second and more considerate thoughts will bring you into a better understanding . God grant it . Amen . A word or two more to my last Confuter , and I have done . Sir , In your large introduction towards the close of it , you tax me as one guilty of Sacriledge , and who , when time was , according to common fame , would have greedily swallowed down a Steeple , only I could not do it either with the spire downward , lest it should have pricked my Conscience , nor with the Tower downwards , lest the weather Cock should have appeared at the Top , and shewn how the wind blew : a very witty conceit , I promise you . And then you charge the whole generation of Non-conformists , as making no scruple of swallowing Church and Church Lands ; yea you say , They have already , if they be not belied ( that is well put in ) divided the spoil , and taken into their possession the houses of God , by a Sacrilegious prolepsin . But as for you and your party , ye can wash you hands in innocency from any thing , every thing of like imputation , and nothing can tempt you to such an hainous wickedness . Wherefore I would humbly and peaceably enquire of you , Whether Conformists may not be Sacrilegious as well as Non-conformists ? or rather , let this be the little question , Whether persons may not be guilty of Sacriledge , that are stampt with a Sacerdotal Character as well as any other ? Sacriledge in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies a prey or a making of a prey of holy things . The Latine word Saecrilegium signifies a stealing of sacred things : Sacrilegium , say some , is quasi sacrilaedium , the violation , the abuse , the hurt of what is hallowed and devoted . From all ; this may be a discription of it , viz. Sacriledge is the alienating and wresting of things devoted , and set apart to holy and sacred uses and ends , unto other , and contrary purposes . Here therefore we must enquire , to what uses and ends the wealth , riches and the great revenues of the Church , were given and granted primarily and principally from God himself , and secondarily from the piety and charity of bountiful benefactours ? and then we must search again , whether they are piously and punctually appropriated to those uses , and expended upon those ends , and not misused any other way ? Church riches , I take it pro confesso , were given and granted to carry on Church work . Now what is Church work , I mean eminently such , but animarum cura , a looking diligently to the Souls of men , that they may not miscarry and perish eternally ? Church work is to instruct the people , shewing them the way they are to walk in , and the thing they are to do . Church work is by a sedulous study and endeavour in Word , Doctrine , Example , Prayer , and often renewed Exhortation to turn people from darkness to light , from the power of Satan unto God , that they may receive forgiveness of sins , and an inheritance among those that are sanctified by the faith of Christ . Church work is to bring people to the knowledg and obedience of the truth , to make them a people fitted for the Lord , to put them in a due capacity to serve him in this world , and to enjoy him in the world to come . Church men therefore who reap the harvest of these donations , who possess this wealth , and divide these Revenues among themselves , ought wholly to give themselves unto this service , and make the saving of precious Souls , and gaining them to Christ , their main work and business . But now is this their chief study and intendment ? is this their constant imploy and negotiation ? do they look upon themselves as intrusted and honoured with Church-Offices , maintained and enriched with Church-goods to prosecute and expedite this high design , and most important affair with a most watchful and unwearied solicitude ? O Vtinam would to God there were such an heart in them , but I am afraid it is far otherwise ! Do we not see great names in the Church accumulating living upon living , even the fattest benefices , and some of them Dean's , and Prebend's places besides to the value of three , four , five , Six hundred pounds per annum and more , and yet are never satisfied . They run greedily after the errour of Balaam for a reward . O sordid Covetousness utterly beneath the height , and sublimity of raised winds ! but how much abhorrent is it from the rare and heavenly philosophy of the Gospel , which saith , love not the World , nor the things of this World ; feed the flock of God — not for filthy lucre , but of a ready mind — and when the chief Shepherd shall appear , ye shall receive a Crown of glory , which fadeth not away . True and good Church-men should be better versed in these , and in the like Golden sayings of the Spirit , than basely to covet such an evil covetousness , which casteth no little shame and reproach upon their persons and profession . What shall all your generous studies , and great acquirements of learning , for which ye are renowned and dignified , teach you no other lesson , but inhiare pecuniae to quest after mony , quarry upon the dross and dung of this world , and load your selves with thick clay ! Surely you understand higher matters . The Sons of the earth , who never knew more than the cart and plough , can attain to this excellency , almost as well as your selves : conformity therefore here is a most debasing deformity , which ye ought to reject with an holy haughtiness of disdain . And the rather , because herein also ye are very injurious and grievous Oppressours . Of whom ? Even of your fellow brethren , the Tribe of Levi ; not suffering them to have any lot , share , and portion with you in the good things of the Church , against all right and equity . Ye grasp and run away with all , and they can get nothing to their great discouragement . How many sad complaints have these ears of mine heard against Pluralities , from the mouths of those that are as conforming , and some of them as meriting as your selves ! They wait and wait till their hearts ake , even as the impotent and lame at the Pool of Bethesda , for the stirring of the waters , I mean for an opportunity of preferment , but in vain ; for no sooner can the blessed Angel appear , any such place known to be vacant , but another instantly steppeth in before them , and bereaves them of their hope . Some famed Doctor or Court-favourite like the sharp eyed Eagle seeth the prey afar of , trusseth it in his talons , and swiftly hurries it away to his former heap ; while these poor wretches lie languishing with vexing dispair in their continual disappointments . The heart of man is deceitful , yet surely if I can know any thing by my self , were I in your stead , I would have so much goodness and kindness , for those of mine own coat and function , as to be willing they should live by me , yea , and live comfortably upon the altar as well as my self , according to the mind and appointment of the first Donour in the case . I would not be an Oppressour but a comforter unto them , seeking by all good ways and means to keep them up in heart and countenance , and strengthen their hands in the work before them . But to return to our purpose . What signal service do such great Doctors , and Pluralists perform unto God and his Church ? what use do they make of their vast incomes and salaries ? how do they answer the trust reposed in them ? how good and faithful are they in their Steward-ship ? we see them rem facere purchasing estates , we see them riding up and down with coach and horses in great pomp and glory . But is nothing more expected from them ? is this the end of the Church's bounty and liberality ? their wages plainly point out to another work , as most necessary incumbent upon them without dispensation ; which yet they can easily obtain to their great ease and content . As for teaching the people the good knowledg of God , and a constant conscientious instructing them in the way of Salvation , they can do it by a Proxy . It is enough for some of them , to eat of the fat and drink of the sweet , while others labour in the word and doctrine ; to fleece the flock , while others feed them . But now who are their under-shepherds ? who their substitutes , and under-feeders ? many of them sorry feeders , God wot ! pitiful hirelings , whose salaries are so smal , as utterly to discourage and disenable them , from any chearful , and vigorous attending upon sacred things : Alas several of them are necessitated , to turn petty ▪ scriveners writing bills and bonds , and stoop to such servile offices to patch up a livelihood . What reverence and honour can be paid to such persons by the people ; which is most absolutely necessary for the success of their Ministry ? Hobb and John the meanest plowman in the Parish , is ready to behave himself insolently against them , and thinks himself as good a man , as he who talks to him out of the Pulpit ; why ! he is but the poor Curate , and not the principal man ; he is but the Usher and the School-boys regard him not , for the Master , whom they only fear and reverence , is absent and elsewhere . A noble Lord , then lately returned from his long travail , among other things told me , that the French did wonderfully vilifie , and set at naught such substitutes sent amongst them to officiate from the Lord Abbots , and great Clergy-men , styling them commonly , Poures Diables , Poor Devils , in scorn and derision . But now shall these be thought worthy to be the Embassadours of God , and the Representatives of Christ ? can these rule over the house of God ? can these be supposed to have a throne in the hearts of the people , and to speak unto them with all authority and power ? Alas their persons are vile , their preaching vaine , and their oratory contemptible ! Oh what disservice , instead of service , is hereby done unto Christ and his Church ! Oh how are the people hereby prompted to atheism and impenitency , and so sent thronging to Hell , rather than awfully awakened with fear and repentance , and so brought home unto God! I wonder conscience flies not in the face of some persons concerned ; who cannot but be sensible , that what I now write in great measure is according to truth . I would not bring such guilt of the blood of Souls upon mine own Soul , to reap the whole profit now in the hands of all the Church-men of England put together . But in the interim , are not they guilty of Sacriledge ? I think , if any other , these may be arraigned for it with a witness , and stand charged with it in a most notorious manner . Suppose a Knight , or Gentleman , has a Parsonage or Living in his gift , of two or three hundred pounds per annum ; he puts in a Parson or Minister , but yet by some clancular pact and condition , reserves a third of the profits to himself ; the Clerk presented is of most approved abilities for the place , and carries himself worthily in it . Notwithstanding , if this thing be known , the Patron shall be sharply , and severely censured , as one that hath unpardonably violated the rights of the Church , and bainous Sacriledge shall be imputed to him ; the poor Minister shall be outed for Simony , and another will quickly force in upon the Premises . But who is the man ? perhaps some great Doctor , who has several Church-promotions already , but he must , and will have another , since it falls so luckily in his way . Well ; he comes , and according to Law takes full and quiet possession ; but then he being elsewhere richly accommodated , and pleasantly seated , cannot think of removing , but sends his Curate to do the work for him ; and for his Salary allows him not half so much , as the true Patron did the former Incumbent : he has found out a Ten pound Levite , and that shall suffice , all the rest must come to his own purse , to keep up his port , and for other certain uses best known to himself ; nevertheless here is nothing of Sacriledge in the case ; who dares to think , or speak such a word ? No , here is nothing but what is right and praise-worthy in the whole procedure . Fye upon it ! How does covetousness blind our eyes ? How does evil custom impose upon our reason and judgment ? is it odious and detestable Sacriledge in one person , and not in another ? can meerly taking holy Orders , take away the name and thing of what we call Sacriledge ? can the putting on a canonical habit , put off all guilt and demerit in that kind ? then let the aforesaid Knight , or Gentleman , be made a Clergy-man , and immediately he is rectus in Curia , and no longer Sacrilegious . Be not deceived , God is not mocked . To conclude , the Curate , or person substituted , who ever he be , that actually performs the office , and does the duty of the Minister , either he is worthy or else he is unworthy of the place . If he be unworthy , then much more unworthy you to thrust such an unable and unmeet man upon the people , to their apparent ruin and destruction . He said haughtily like himself , Viderit utilitas , hang gain , I will look to mine honour : and you say in your actions , not only sordidly but impiously . Viderint animae , let Souls be damn'd if they will ; I must and will look to my gain , and to have a good income . But if he be worthy , then the dues and profits arising from the said place , both by the Law of God , and of the Land ( if pure justice and right might not be wrested from its direct and first intention ) do , ipso facto , belong unto the said Minister or Curate , as in the reward of his service ; and I think it both oppression and sacriledge , by any plea or pretext ( though of being legally the Rector or Parson of the parish ) to detain them from him . Thus much in requital , for your charge of Sacriledge , and my swallowing down a Steeple , when time was , with the Spire upward or downward , whether you please . Farewell . FINIS . Notes, typically marginal, from the original text Notes for div A26964-e380 Page 1. p. 2 l. 16. p. 2 l. 7 , 10 , 11. p. 2. l. 17. 2. l. anpenult . ● 10.23 . p. 2. l. 21. p. 9. l. 10 p. 7. l. 18. p. 7. l. 23.24 . p. 7. l. 2● . Act. 24.9 . Gen. 34.23 . Ro. 7.16 . p. 17. l. 33. p. 8. l. 21. p.o.l. 3. p. 9. l. 5 , 6 , 7. p. 3. l. 20. p. 5. l. 2. 1549. 1552. p. 9. l. 30. p. 11. l. 2. l. 15. p. 13. l. 11. p. 10. l. 23. p. 10. l. 33. p. 9. l. 29. p. 9. l. penult . ● . 13.22 , 23. ● . 14. l. 20. l. 22. l. 23. l. 25. p. 15. l. 1 , 2. ● ▪ 14. ●● 4 , 5. p. 14. l. 8. p. 14. l. 13. p. 16. l. 23. p. 16. l. 10. p. 16. l. 16. l. 17. p. 16. l. 19. p. 17. l. 21. p. 17. l. 18. l. 19. l. ●0 . p. 17. l. 27. l. ult . p. 18. l ▪ ● 17. ● 29 , 30 , ● . p. 17. l. 30. p. 18. l. 8. p. 18 ▪ l. 13. p. 18. l. 15. p. 19. l. 14. l. 23. p. 18. l. 20. p. 20. l. 6. p. 20. l. 11. p. 2. l. 19. p. 20. l. 14. p. 20. l. 15. p. 21. l. 14. ● . 21. ● . 19. ● . 21. ● . 21. ● . 21. ● . 22. p. 22. l. ●● . p. 23. l. 14 , 15. p. 23. l. 20. Notes for div A26964-e6270 p. 2. l. 54. p. 2. l. penult . p. 3. l. 5. l. p. 3. l. 1. p. 3. l. 10. p. 3. l. 11. p. 3. l. 16. ● 3. l. 40. Rom. 14.1 . p. 3. l. 55. p. 3 l. 43. p. 4. l. 2. p. 4. l. 18. p. 4. l. 59. p. 5. l. 9. p. 5. l. 16. p. 5. l. 37. p. 5. l. 41. p. 5. l. 45. p. 5. l. 47. p. 5. l. 5 p. 5 l. 51. p. 5. l. 54. Deut. 6.6 . p. 5. l. 48. p. 5. l. 63. p. 6. l. 11. Col. 1.24 . p. 6. l. 23. p. 6. l 44 p. 6. l. 51. p. 6. l. 46. Mark 1.4 . p. 61.48 . p. 6. l. 50. p. 19.26 . p. 7. l. 9. ● . 7. l. 15. p. 7. l. 17. p. 7. l. 17. p. 3. l. 7. p. 7. l. 23. l. 27. p. 4. l. 38. p. 7 1 22. p. 2. l. 22. Notes for div A26964-e11420 p. 10. l. 16. 〈…〉 p. 7. l. 13. C. 12.15 . C. 5. v. 12. * Hoc autem mendacium est , quo neque deus neque veriipsius Angeli , in Canonicis libris leguntur usi : quodmendacium , ut excusemus , non magnopere pu●amus esse laborandum : qui●●●ut multae rationes ●inc inde comportentur ) mendacium est mendacium , a deo & ab Electis ejus Angelis alienissimum ▪ So a true Expositor upon the place . C. 2. v. 4.10 * Plinie in his natural history having spoken of the Crocodile , saith further , Major altitudine in eodem Nilo Bellua hippopotamus editur caudâ & dentibus aprorum , tergorisad scuta galeasque impenetrabilis . C.p. 3. v. 3. 6.7 . V. ● . ● 12.15 . Job . 39. ●9 .