far exceed the other, and therefore nothing can follow hence, but that if we receive evil from Adam, we shall much more receive good from Christ ;-besides this I say, I have something very material to reply to the form of the argument, which is a very trick and fallacy. For the Apostle argues thus: "As by Adam we are made sinners, so by Christ we are made righteous ;" and that is very true, and much more; but to argue from hence, "As by Christ we are made really righteous, so by Adam we are made really sinners," is to invert the purpose of the Apostle (who argues from the less to the greater); and to make it conclude affirmatively from the greater to the less in matter of power, is as if one should say, If a child can carry a ten pound weight, much more can a man: and therefore whatsoever a man can do, that also a child can do. For though I can say, ' If this thing be done in a green tree, what shall be done in the dry?' yet I must not say therefore, If this be done in the dry tree, what shall be done in the green?' for the dry tree of the cross could do much more than the green tree in the garden of Eden. It is a good argument to say, If the devil be so potent to do a shrewd turn, much more powerful is God to do good: but we cannot conclude from hence, but God can by his own mere power and pleasure save a soul; therefore the devil can by his power ruin one in a similitude, the first part may be, and often is, less than the second; but never greater and therefore though the Apostle said, ' As by Adam,' &c. 'So by Christ,' &c. Yet we cannot say,' As by Christ, so by Adam:' we may well reason thus: As by nature there is a reward to evil doers, so much more is there by God;' but we cannot, by way of conversion, reason thus: As by God there is an eternal reward appointed to good actions, so by nature there is an eternal reward for evil ones.' And who would not deride this way of arguing; As by our fathers we receive temporal good things; so much more do we by God: but by God we also receive an immortal soul; therefore from our fathers we receive an immortal body?' For not the consequent of an hypothetical proposition, but the antecedent, is to be the assumption of the syllogism; this therefore is a fallacy; which when those wise persons, who are unwarily persuaded by it, shall observe, I doubt not but the whole way of arguing will appear unconcluding.

Object. 6. But it is objected, that my doctrine is against

the ninth article in the church of England; and that I hear, Madam, does most of all stick with you.

Of this, Madam, I should not now have taken notice, because I have already answered it in some additional papers, which are already published; but that I was so delighted to hear and to know, that a person of your interest and piety, of your zeal and prudence, is so earnest for the church of England, that I could not pass it by, without paying you that regard and just acknowledgment, which so much excellency deserves. But then, Madam, I am to say, that I could not be delighted in your zeal for our excellent church, if I were not as zealous myself for it too: I have oftentimes subscribed that article, and though, if I had cause to dissent from it, I would certainly do it in those just measures, which my duty on one side, and the interest of truth on the other, would require of me; yet because I have no reason to disagree, I will not suf fer myself to be supposed to be of a differing judgment from my dear mother, which is the best church of the world. Indeed, Madam, I do not understand the words of the article as most men do; but I understand them as they can be true, and as they can very fairly signify, and as they agree with the word of God and right reason. But I remember that I have heard from a very good hand, and there are many alive this day that may remember to have heard it talked of publicly, that when Mr. Thomas Rogers had, in the year 1584, published an exposition of the thirty-nine articles, many were not only then, but long since, very angry at him, that he by his interpretation, had limited the charitable latitude, which was allowed in the subscription to them. For the articles being framed in a church but newly reformed, in which many complied with some unwillingness, and were not willing to have their consent broken by too great a straining, and even in the convocation itself so many being of a differing judg ment, it was very great prudence and piety to secure the peace of the church by as much charitable latitude as they could contrive; and therefore, the articles in those things, which were publicly disputed at that time, even amongst the doctors of the Reformation (such were the articles of predestination, and this of original sin), were described, with incomparable wisdom and temper; and therefore I have reason to take it ill, if any man shall deny me liberty to use the benefit of the church's wisdom; for I am ready a thousand times to

subscribe the article, if there can be just cause to do it so often; but as I impose upon no man my sense of the article, but leave my reasons and him to struggle together for the best; so neither will I be bound to any one man, or any company of men but to my lawful superiors, speaking there where they can or ought to oblige. Madam, I take nothing ill from any man, but that he should think I have a less zeal for our church than himself, and I will, by God's assistance, be all my life confuting him; and though I will not contend with him, yet I will die with him in behalf of the church, if God shall call me; but for other little things and trifling arrests and little murmurs, I value none of it.

Quid verum atque decens curo et rogo, et omnis in hoc sum:
Condo et compono quæ mox depromere possim.

Nullius addictus jurare in verba magistri :

Quo me cunque rapit tempestas, deferor hospes ".

I could translate these also into bad English verse, as I do the others; but that now I am earnest for my liberty, I will not so much as confine myself to the measures of feet. But in plain English I mean by rehearsing these Latin verses, that although I love every man, and value worthy persons in proportion to their labours and abilities, whereby they can and do serve God and God's church, yet “I inquire for what is fitting, not what is pleasing: I search after ways to advantage souls, not to comply with humours, and sects, and interests; and I am tied to no man's private opinion any more than he is to mine;" if he will bring Scripture and right reason from any topic, he may govern me and persuade me, else I am free, as he is but I hope I am beforehand with him in this question.

But one thing more I am willing to add. By the confession of all the schools of learning, it is taught, that baptism hath, infallibly, all that effect upon infants, which God designed and the church intends to them in the ministry of that sacrament: because infants cannot ponere obicem,' they cannot impede the gift of God, and they hinder not the effect of God's Spirit. Now all hinderances of the operation of the sacrament is sin; and if sin, before the ministration, be not morally rescinded, it remains, and remaining is a disposition contrary to the effect of the sacrament. Every inherent sin is the obex,' bars the gates that the grace of the "Hor. Ep. 1. 1. 11. Gesner.

sacrament shall not enter. Since, therefore, infants do not bar the gates, do not hinder the effect of the sacrament, it follows, they have no sin inherent in them, but imputed only. If it be replied, that original sin though it be properly a sin, and really inherent, yet it does not hinder the effect of the sacrament;-I answer, then it follows, that original sin is of less malignity than the least actual sin in the world; and if so, then either by it no man is hated by God to eternal damnation, no man is by it an enemy of God, a son of wrath, an heir of perdition; or if he be, then, at the same time, he may be actually hated by God, and yet worthily disposed for receiving the grace and sacrament of baptism; and that sin, which, of all the sins of the world, is supposed to be the greatest, and of most universal and permanent mischief,shall do the least harm, and is less opposed to God's grace, and indisposes a man less than a single wanton thought, or the first consent to a forbidden action; which he that can believe, is very much in love with his own proposition, and is content to believe it upon any terms. I end with the words of Lucretius *.

Desine quapropter, novitate exterritus ipsà,
Exspuere ex animo rationem; sed magis acri
Judicio perpende, et, si tibi vera videntur,

Dede manus; aut, si falsum est, accingere contra *.

Fear not to own what's said, because 'tis new,

Weigh well and wisely if the thing be true.

Truth and not conquest is the best reward;
'Gainst falsehood only stand upon thy guard.

MADAM,

I HUMBLY beg you will be pleased to entertain these papers, not only as a testimony of my zeal for truth and peace below, and for the honour of God above; but also of my readiness to seize upon every occasion, whereby I may express myself to be,

Your most obliged

And most humble Servant

In the Religion of the holy Jesus,

* Lucretius 2. 1040. Wakefield.

JER. TAYLOR.

AN

ANSWER TO A LETTER

WRITTEN BY THE RIGHT REVEREND

THE LORD BISHOP OF ROCHESTER;

CONCERNING THE CHAPTER OF

ORIGINAL SIN,

IN THE

UNUM NECESSARIUM.'

RIGHT REVEREND FATHER AND MY GOOD LORD,

YOUR Lordship's letter, dated July 28, I received not till September 11: it seems R. Royston detained it in his hands, supposing it could not come safely to me, while I remain a prisoner now in Chepstow-castle. But I now have that liberty, that I can receive any letters, and send any; for the gentlemen under whose custody I am, as they are careful of their charges, so they are civil to my person. It was necessary, I should tell this to your Lordship, that I may not be under a suspicion of neglecting to give accounts in those particulars, which, with so much prudence and charity, you were pleased to represent in your letter, concerning my discourse of original sin. My Lord, in all your exceptions, I cannot but observe your candour and your paternal care concerning me. For when there was nothing in the doctrine, but your greater reason did easily see the justice and the truth of it, and I am persuaded could have taught me to have said many more material things in confirmation of what I have taught; yet so careful is your charity of me, that you would not omit to represent to my consideration, what might be said by captious and weaker persons; or by the more wise and pious, who are of a different judgment.

But, my Lord, first, you are pleased to note, that this discourse runs not in the ordinary channel. True; for if it