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nifter of Chrift take any comfort, or can he think that the dignity of the holy office which he is performing, is preferved in fuch management. In all parishes where baptifm at the church is generally left off, the people are fo ignorant of what is to be done and faid at the baptifm, (...) that if a child be brought to church to be baptized, neither are the congregation fenfible of their duty of joining in the prayers, nor do the godfathers know what answer they are to make; but there are holy queftions publicly put without any one to answer: which, however it paffes in a bed-chamber, is a great • fcandal and abfurdity when a facrament is administring in a chriftian congregation.'

More of this kind may be seen in the pages before referred to. But enough has been tranfcribed to fhew what evils naturally refult from a church's laying afide the purity of Chrift's inftitution, and fubftituting inftead thereof fuch traditions and inventions of men, Mark vii. 7, 8. as are neither worthy of the chriftian name, nor profitable to the fouls of mankind. For when men once depart from the fcripture rule, their feems to be no end of their degeneracy; one innovation making way for another to fucceed, till in the iffue, they get into fuch fuperftitious and irreligious extremes in the ufe of them, as are enough to turn the ftomach of any ferious Chriftian; while the minifters themselves are fcandalized by the practice, even in the opinion of Dr. Wall himfelf. No wonder therefore that irreligion abounds, for fuch things muft of course cherish a fpirit of infidelity; and make men think, that if they are fcripture ordinances, there can be nothing in Chriftianity, which is in the leaft worthy of their regard. And hence we may also plainly learn the abfolute neceffity of a reformation, in order to maintain and perpetuate the chriftian religion to rifing pofterity, with that veneration and efteem, it juftly deferves, which cannot be done, without returning back to the primitive practice of this divine ordinance, in exact conformity to the scripture rule. For befides them any profanations accompanying infant-baptifm, as above recited, it may perhaps, when most decently adminiftred, be nothing better than proftituting, or profaning a folemn inftitution, by applying it, contrary to the defign of our Lord Jefus, to fuch unfit fubjects, as are no ways capable, nor in the leaft worthy of it, for want of those moral qualifications, which are by him made neceffary to the beneficial adminiftration of this

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ordinance to all his true difciples and followers. And as that, which I have tranfcribed above from the catechifm and rubric of the church of England, is no where exprefsly revealed in the New Testament, which is the only juftifiable authority, by which a proteftant church of Chrift can confiftently fupport their religious rites: fo to do thofe things, as acts of religion, in the name of the Lord, is exprefsly forbidden in fcripture, and with a fevere penalty too, because the Lord hath not commanded it, Deut. xviii. 15-20.

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And moreover, to ufe the words of our Gentleman, This is further illuftrated by the inftance of mufick, and the cafe of him who wants both tafte and an ear. Needlefs are all thefe arguings; for impoffibilities are not C expected from us, either by God or by any reasonable man; and perfect incapacity affordeth a perfect excuse.' And the Oxford Reply with the greatest truth affirms; 9 That infants have no reason, nor are they therefore capable of religion; and yet they proceed in their name, and as their act, by fponfars whom they never did, nor were ever able to fubftitute, to ask an infant void of understanding, Doft thou renounce, &c? doft thou believe, &c? and wilt thou be baptized, &c ? and then, notwithstanding it is utterly incapable of fpeech, to make it anfwer by fuch proxies, Irenounce them all. All this Iftedfaftly believe, and that is my defire. After which, tho' the child be quite deftitute of every prerequifite effential to the ordinance of baptifm, as it is plainly declared in their catechifm, yet the minifter with much abfurdity and little truth fays, I baptize thee, when inftead thereof, he only fprinkles a few drops, or juft wipes his wet hand upon the face. Is not all this monftroufly abfurd, as well as falfe? And what fignifies their difowning, and giving up fuch corruptions in words only, as unfcriptural and unchriftian, while in fact they continue to practise them, as an effential part of their religion, tho' not of the chriftian. religion? Is this confiftent, or are such answers the way to fatisfy infidels, to filence their objections, and bring them into communion with their church?'

And whereas our Cambridge Gentleman fays, Happy would it be for man, in his prefent and future ftate, were thefe promifes duly regarded by thofe whofe business it is to inftruct, and did good inftructions make a last

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Page 11. 9 Oxford Reply, p. 8. Cambridge Letter, page 5.

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ing and proper impreffion when they are given;' would not thefe good effects be much more likely to attend the due administration of this ordinance to the proper fubjects of it, who well understand what they promife, and perfonally engage to fulfil the fame? This is all the anfwer, which feems to be particularly defigned by the Cambridge young Gentleman, to this objection. For in the next paragraph he falls of, and aflerts, that, The material and most important particulars of religion, are truths allowed and acknowledged by all, Atheists excepted.' If amongft Chriftians, till the prefent age, this be true of baptifm, which according to fcripture is fuch an important duty of our religion, that the pardon of fin is by promife annexed to it; we are very fure it is not true of infant-fprinkling, which is indeed a diftinguifhing point... .. [with fome] parties, more cargerly and induftrioufly inculcated than the weightier matters of the law. By a zeal for [this] have not men in [many] ages and places of the world attained. to high fame and reputation,' [with fome deluded and inconfiderate admirers of it, who have not made that] proper diftinction and feparation,' [between truth and error, between divine and human appointments, as might justly] be expected ;' [notwithstanding that prieftly reproach, in part borrowed from this infidel writer,and cast by him upon his fellow mortals, whom he calls] the bulk of mankind;' [Whofe] heads are only turned to the confused found of words, as if the powers and faculties of mind in moft men were not fo good as his own; nor capable of diftinguishing themselves fo eminently under the like culture and advantage of education. But from his own confeffion afterwards it does not appear, that our abilities, our integrity, or our attainments are much, if at all, inferior to many of his learned brethren, of whom he fays, 2 Even in the learned world, I mean, those who have had < a learned education, how inconfiderable is the number ' who are either able, or willing, or dare to think? Now fince fuch as thefe are almoft wholly paffive, having no defires, no defigns, to fetch in materials for thinking, 'what happeneth to this idle, and indolent herd, is of 'fmall importance. They never can be poffeffed of real knowledge. Infignificant founds are their only accomplishments. As for those who confider and fhew themfelves men, who accustom themselves to reflections and reviews, and who are under no terrors, either from tem

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poral or fpiritual powers, with them prepoffeffion is not a very important point.' And he appears to have much jufter notions of God, and his dealings with fuch confused heads, as we laymen are reprefented to be, by adding, And when this is owing to the want of capacity and opportunity, they are excufable before 'the great ruler of the univerfe, who only expects returns according to the talents we have received. As for those who by their ftate and condition are in full poffeffion of the means of information,' meaning, I fuppofe, himself and his brethren of the Univerfities, with the reft of the learned world; on them it is incumbent to review the fuggeftions of education, and to practife care and impartiality in the important affair of religion.' And it is the more neceflary for them to do so, that this complaint of God by the prophet may no longer be applicable to them. The leaders of this people caufe them to err, Ifa. ix. 16. For, if by their Canons and Church authority, any errors have been propagated, any human appointments established, inftead of those which Chrift inftituted, as fet forth in the holy fcriptures; and they are now convinced, that our holy religion cannot be defended againft the attacks of an infidel, without giving up fuch human establishments, as no where expressly revealed in the New Teftament: they are bound in confcience, as they will anfwer it in the great day of account, to repeal fuch canons; and make use of their power and authority, not by penal laws to establish, but by chriftian methods to promote the truth, and the practice of every chriftian ordinance, according to the rule of fcripture, in order to perfect that reformation, which was in part begun many years ago. Nor can there be the leaft reafon for our eftablished church to be afraid of setting about fo good and neceflary a work, because it would only be acting entirely confiftent with her own articles; in which every one of her minifters has, in a very folemn manner, declared his ftedfaft and firm belief. And may she not very jully expect, that all her other members likewife will peaceably and quietly acquiefce in fuch a reformation, for as much as her xxth and xxxivth articles fay expressly, that The church hath power to decree rites or ceremonies, and authority in controverfies of faith and yet it is not lawful for the church to ordain any thing that is contrary to God's word written, neither may it fo expound one place of fcripture, that it be repugnant to another. Wherefore, although the church be a witness • and

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and a keeper of the holy writ, yet as it ought not to de' cree any thing against the fame, fo befides the fame 'ought it not to enforce any thing to be believed for ne'ceffity of falvation.

It is not neceflary that traditions and ceremonies be in all places one, or utterly alike; for at all times they have been divers, and may be changed according to the diverfity of countries, times and men's nanners, fo that nothing be ordained against God's word.. ... Every particular or national church hath authority to ordain, change, and abolish ceremonies or rites of the church, ordained only by man's authority, fo that all things be done to edifying.'

And we have reafon to hope for this reformation, not only from the frequent and open conceffions they make us; but also because this learned member of one of our Universities in behalf of himself and others affures us, 3 that The practical points of Chriftianity being plain ⚫ and evident, as to these there can be no alteration, when we are refolved to be and to do good.' This character I therefore hope they will juftly deferve, and pray God it may be fully manifested in him, and in all the other members of our two famous Univerfities, till pure and fimple Chriftianity, free from all human mixtures, is ftrictly adhered to, and univerfally practifed in their church. And we have alfo the like encouragement to hope for this from the Oxford Reply to the fame objection: which I will next confider.

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SECT. II.

Remarks on the Oxford Reply.

HE Oxford young Gentleman in the beginning of his letter affures us, His opinion is, that a religion intended for men must be a reafonable religion. That we are not to take things always upon trust; but, fo far as our abilities and opportunities will carry us, to examine and judge for ourselves; and to this end, (which, fays he, of all others I look upon to be the most weighty and important) I told you my refolution was to And for this he has bend all my academical studies.' E 2 given

3 Cambridge Letter, p. 12.

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