they promised it was not thâ—y but the Parents that were bound to perform 3. Or Nonconformists in this point who purposed before hand to be but the Parents Râ—pâ—esentatives and that the promise and obligation should all be devolved from them on the Parents though they knew the Church meant otherwise and that they were not bound to the Churches sense and therefore their standing to hear this is your part was no consent to take it for their part And none of all these do answer the Churches sense in their undertaking And if we are commonly baptized and made Christians in a way of false Vowing or Covenanting of such persons or of â—â—lusâ—â—y Equâ—vocation it is not well 11. We know not where Parents can procure any to undertake this Office as the Church imposeth it that credâ—â—ly signifie themselves able and willing to performâ—â— we could not do it our selves were we never so desirous Perhaps some Rich men might hire others to take their Children into their Care and Education as must be promised but who would do so for the poor yea for all the poor of England And the Nonconformists are not satisfied that it is lawful to engage any in a perfidious covenanting before God when before-hand they have no credible signification of any purpose to perform it Nay when the Parent resolveth to educate his own Child and not to trust him to the Provision or care of others 12. The Minister Covenanting to use the form in the Book of Common Prayer prescribed in administration of the Sacraments and no other Can. 36. No Parent may speak a word in the name of his own Child nor to enter him there into the Covenant of God nor profess that he offereth him to Baptism by virtue of and in confidence in the promise I will be thy God and the God of thy seed in their Generations Nor to promise himself what the Godfathers are to promise The words also of the Can. 29. are these No Parent shall be urged to be PRESENT nor be admitted to answer as Godfather for his own Child Nor any Godfather or Godmother shall be suffered to make any other answer or speech than by the Book of Common Prayer is prescribed in that behalf 13. It is the Godfathers work also by the Liturgy to take care that the Child be brought to the Bishop to be confirmed by him in the manner of the Church of England as soon as he can say the Creed Lords Prayer and ten Commandments and be further instructed in the Church Catechism which Godfathers use not at all to perform nor do the Parents use to expect it Nor doth one Child of a multitude understand what the Baptismal Covenant is of many a year after they have learned to say the said Catechism 14. That the Godfathers stand not there as the Representers of the Parents is evident according to the sense of the Church because the Parent himself is not suffered to do it or speak one covenanting word nor must be urged to be present nor are they to speak in the Parents name in any of their undertakings Nor is there the least intimation that the Church taketh the Sponsor for the Parents Representative 15. The Parents are to be admonished not to defer the Baptism of their Children longer than the first or second Sunday unless upon a great and reasonable cause to be approved by the Curate whether they can get understanding credible Godfathers or not These are the Matters of Fact Here note 1. That there is no Controversie between the Conformists and Nonconformists whether Christians Infants should be baptized 2. Nor whether a Conformists baptizing be valid 3. Nor whether the Parents presence be absolutely necessary and another may not speak in his name 4. Nor whether Adopters or any Proprieters may not covenant for the Child 5. Nor whether the old Sponsors be lawful who 1. Witnessed the credibility of the Parent 2. And undertook the Christian Education of the Child if the Parents should either die or apostatize The Nonconformists are against no such Sponsors though they think that their Children have right to Baptism without such 6. Nor do they deny that Baptism in the Parish Churches is valid and lawful as to the Parents and Godfathers if they do but agree on the Nonconformists way that the Sponsors shall but represent the Parents and that they be not bound by the contrary judgment of the Authors of the Liturgy to the contrary But the questions are 1. Whether a Christians Child whose Parents have no way forfeited their credit have not right to Baptism without other Godfathers 2. Whether the Parent should not solemnly enter his own Child into the Covenant of God as well as in times of Circumcision And whether any Parent should be forbidden it viz. to appear and speak as the Representer of the Child or Undertaker for him and Promiser of his Education 3. Whether that Child must profess by another that He Himself Believeth Renounceth Repenteth and Desireth Baptism And it be not rather to be prosessed that he is the seed of a Believing Penitent Parent whose Will is as his Will and is under God's Promise I will he thy God and the God of thy seed 4. Whether a Christian Parent may consent to the persidious undertaking of any Godfathers who give him not the least reason to believe that they intend that provision for the Children which they undertake Or else may let his Child be unbaptized till he can get such a credible Undertaker which is never like to be with most or many 5. Whether the Children of Heathens or Infidels or Atheists have right to Baptism upon the presentation of any Godfather who never adopteth them or taketh them for his own nor giveth any credible notice that he really intendeth to educate those Children as pro forma he seemeth to undertake Or whether such Children are truly said to believe because the Godfather or Minister or Congregation or Diocess or Nation or Catholick Church believe III. The Nonconformists are not of one mind about receiving the Lords Supper Kneeling Many judge it Lawful though neither necessary nor most eligible were they free some judge it also most eligible And some judge it as things stand unlawful Their reasons are 1. In doubtful cases duty lieth on the surest side But this to them is a doubtful case on one side and to imitate Christs institution by such sitting as men use to do at meat is certainly Lawful 2. Because they think this Kneeling violateth the reasons of the second Commandment being used where by whole Countries of Papists round about us and many among us it signifieth Bread-Worship or Idolatry by the same Action at the same season used For they suppose that the second Commandment forbiddeth Images as being External Corporal Idolatry and Symbolizing scandalously with Idolators though the mind intend the worshiping of the true God alone And such they think this kneeling is and that it encourageth the
Can. 27. And also that their Children are not to be baptized unless they will submit them to the dedicating sign of the Cross no nor to be buried with Christian Burial of which more afterward 3. If they have a Minister in their own Parish that never preacheth or so bad as that they dare not commit the Pastoral care of their souls to him they must not be admitted to Communion in any other neighbour Parishes Can. 28. That they are ipso facto excommunicated shall be anon shewed SECT IX The Matters of Fact that concern the Conformity and Nonconformity of the Ministers And 1. of Assâ—nt Consent and Subscription that nothing is contrary to God's Word 1. THE Canon to be subscribed 36th willingly and ex animo is That the Book of common-Common-Prayer and of ordaining of Bishops Priests and Deacons containeth in it NOTHING CONTRARY TO THE WORD OF GOD and that he himself will use the form in the said Book prescribed in publick Prayers and Administration of the Sacraments and none other 2. The meaning of this subscription is not agreed of by the Conformists that take it As to the first clause some say that by Nothing Contrary to the word is meant as it is spoken Nothing indeed Others say by Nothing is meant Nothing which I have discerned so to be Or Nothing except such failings as all humane writings are lyable to And by Contrary Some say Contrary in the Common sense of the word is meant But others say that by Contrary is meant so far Contrary as should drive us from Communion with the Church or Contrary to any great doctrine or precept of the Word of God And the Nonconformists interpret it as the first sort do according to the usual and proper meaning of the words 3. So the later clause that he himself will use that form in publick prayer and administration of the Sacraments and none other Dr. Heylin and very many others suppose is meant properly as is spoken viz. That by the form is meant all the words and orders and that by publick prayer is meant as is spoken All publick prayer used by a Minister in the publick assemblies And that by None other is meant neither wholly nor in part But others think that by Form is meant only the form of words and not the orders And that by none other is meant only No other Book of common-Common-Prayer or set Liturgie Or No other entire form and order excluding this And that it doth not mean No other form before or after Sermon in the Pulpit or in some parts of Worship so it be of our own Composure Nor yet that we may not use sometime some other order than is prescribed in the Rubricks viz. 1. Sometime read other Chapters than the Calender prescribeth because that Liberty is expressed in the Preface to the second Book of Homilies 2. Sometimes to give the Sacrament to some that kneel not 3. To baptize some without the Cross c. of which more hereafter Because the Rubrick saith only you shall do thus but saith not you shall do no otherwise But to this the former sort answer 1. That if any universal Negative none other may be particularly or limitedly interpreted upon our own surmises no Laws Covenants or Promises signifie any thing and no words are intelligible 2. That we subscribe strictly to this Article to use no other form But not so to the Book of Homilies but only that we take it for wholsom Doctrine 3. That if the Rubrick for Crossing Kneeling c. exclude not all other inconsistent forms of administration it signifieth nothing but leaveth every man to his own will 4. It is yet a greater doubt with the Conformists themselves whether these words be not at least a Covenant that They will use no other printed prescribed Liturgy And so some think that it plainly obligeth them not to use those printed Forms which the Archbishops and Bishops have used to draw up and impose for several Publick Fasts Thanksgivings and particular occasions But others think that it doth not bind them to disobey the Bishops therein but that such exceptions were intended though not exprest or at least had been inserted if not forgotten II. The Act of Uniformity requireth that every Minister that officiates Do openly and publickly before the Congregation there assembled declare his unseigned Assent and Consent to the Use of all things in the Book contained and prescribed in these words and no other I A. B. do here declare my unfeigned Assent and Consent to all and every thing contained and prescribed in and by the Book eatâ—tuled The Book of common-Common-Prayer Administration of the Sacraments and other Râ—tes and Ceremonies of the Church according to the use of the Church of England together with the Psâ—â—ter or Psalms of David pointed as they are to be sung or said in Churches and the form or mâ—â—â—er of making ordaining and consecrating of Bishops Priests and Deacons And page 10. He shall declare his unfeigned Assent and Consent unto and Approbation of the said Book and to the use of all the Prayers Rites and Ceremonies Forms and Orders therein contained and prescribed according to the form aforesaid 2. The Conformists themselves are not agreed of the meaning of these plain words One party expounding them as the Nonconformists do according to the properest and ordinary use of the words and the other party otherwise The former hold that as many Acts of Parliament Contein more in the body of the Act than in the Title and make the means more extensive than the end so here the ASSENT and CONSENT to the USE of the Book is the END in the first clause and APPROBATION also in the second And that the Declaring that form of words is the Means to that end That Assent signifieth Assent to the Truth and Consent and Approbation relate to the Goodness rectitude and use And that this is not only of the Prayers and other parts which the subscriber is to Read to the people but as is exprest of all things without exception Conteined in and prescribed by it particularly to all the Prayers Rites Ceremonies Forms and Orders without collusion or equivocation The other part hold that all this signifieth no more but that I Assent that I may lawfully use and I Consent to use so much as belongeth to my place and that I will not unpeaceably oppose it Their argument is Because to the Use is mentioned before the Form of words To which the other answer as before that 1. That Approbation is mentioned after as well as Use 2. That the Means are larger than the end As in the Corporation Act the end is the preventing of Rebellion but the Means is Declaring that There is no obligation on me or any-other from that Oath 3. That without gross violence Assent can be judged to mean no less than Assenting that it is true 4. That there is not a'word in the Book which was not intended for
some Use And therefore to Assent Approve and Consent to the Use is more than meerly to Assent to the Truth The Preface hath its Use and the Calendar its Use and the Rubrick its uses and the rest of the parts their several Uses But did we believe it to be false how could we Approve it or of what Use would it be 5. To put all out of doubt the Parliament-men long ago told us none Contradicting it to us that into another Bill the house of Lords added a Proviso that the Declaration in the Act of Vniformity should be understood but as obliging men to the Use of it and that the House of Commons refusing at a Conference about it they gave in such Reasons against that sense and proviso to the Lords upon which they did acquiesce and cast it out III. By this General Declaration we are obliged to Assent to as true to Approve and to Use these words after the Calender Rules to know when the Moveable Feasts and Holydaies begin Easter-day on which the rest depend is alwaies the first Sunday after the first full Moon which happens next after the one and twentieth day of March. 2. This Rule is false As 1. Every Almanack will shew 2. The Table following to find out Easter-day for ever 3. And the practice of our Church that keepeth Easter on another day 3. To consent to Use this is to consent to keep Easter-day contrary to all Christian Churches and contrary to another Rule in the same Book and to consent to use both Rules is to consent to keep two Easter-days in one year and so of Easter Term. 4. Hereupon some Conformists say that Assenting to Approving of and Consenting to All things contained and prescribed signifieth but as to humane fallible writings so far as there is no mistake or Assenting and Consenting to be peaceable But others say that it is but to Assent that it is true where it is not false and Apprâ—ve it as good where it is not bad and to Consent to use it where I have no cause to the contrary And they ask 1. Whether this be the usual or proper signification of such words 2. Whether any Nonconformists would refuse it in that sense 3. Whether they will give leave to the Papists and all other subjects to take the Oath of Allegiance in such a kind of sense and exposition But there is one that hath defended this as true and tells us that by the full moon is not meant that which we call the full moon or the same that 's meant in the other parts of the Book but by the full moon is meant the mean Conjunction and the fourth of April that year 1664. Or 14 daies after the ancient new moon found by the Golden number the 14th day of the Ecclesiastical Cylclic month For an old Mass Book saith Post veris aequinoctium Quaere plenilunium Dominica proxima sacrum celebra Pascha Non vâ—rius inveneris si mille legas Codices Quest 1. Are we sure this Mass Book meant not pleniluniam as we do properly Quest 2. And are we sure they erred not that wrote this Quest 3. And yet are you sure what they meant Quest 4. Would you perswade us that our Convocation now borrowed their Direction from this Mass Book Quest 5. Are you sure that this Mass Book should be our rule herein of speaking or interpreting Quest 6. And yet not in the Calendar and other passages in our Liturgy Quest 7. Did the the Convocation intend that we should not here understand The full moon properly nor as in all the rest of the Book Quest 8. If this defender be in the right was there ever a plainer way made to bring all men to an Implicit Faith to believe as the Convocation believeth even in Calendars when we know not what they believe themselves For my part I must confess that after all this Dr. Pell they say hath said of another sense of the word full Moon I know not yet what he meaneth Qu. Whether the Convocation meant that none should Preach Christs Gospel that understood not this strange sense of the full Moon that is no full Moon and yet would not by one line expound it to us to keep us from being cast out and ruined Or whether they meant that all men should be forced and taught to subscribe or declare assent to that which they never understood when I had never yet the advantage of speaking with one Bishop or conformable Dr. that understood the word full Moon as this Doctor taught them whether in good earnest I know not And if our Conformity must be thus performed by equivocation implicitly contrary to the common sense of mankind we shall yet suspend it till we know how much further we have to go if it be blindfold that we must be led and refer all to God our final Judge whose judgment we are near 4. We Assent to Approve of and Consent to these words in the Preface we are fully perswaded in our judgements and we here profess it to the world that the Book as it stood before established by Law doth not contein in it any thing contrary to the Word of God or to sound Doctrine or which a Godly man may not with a good Conscience Use and submit unto or which is not fairly defensible against any that shall oppose the same c. 2. Psal 105. 28. The words in the Liturgy and old Translation are They were not obedient to his word And the new Translation according to the Hebrew is They rebelled not against his word Clear contrary Therefore the Nonconformists think that one of them is Contrary to the word of God and this old Translation is Continued still in the Church 3. In the old Book in the Gospels these texts are thus translated Rom. 12. 2. Epist to 1. sunday after Epiph. Be ye changed in your shape The new Translation is Be transformed by the renewing of your mind Phil. 2. 7. Epist for sunday next before Easter found in his apparel as a man In the new Translation it is Was made in the likeness of men Gal. 4. Ep. to 4th sunday in Lent It is Mount Sinai is Agar in Arabia and bordereth on the City which is now called Jerusalem In the new Translation it is For this Agar was mount Sinai in Arabia and answereth to Jerusalem which now is Mathews day Ep. 2. Cor. 4. The old Book has it We go not out of kind The new is We faint not John 2. for third Sunday in Lent When men be drunk is the old Books Translation But the new is When men have well drunk Luke 11. for third Sunday in Lent the old Book hath When one house doth fall upon another the new hath A house divided against an house falleth Luke 1. for the Annunciation the old Book sayeth This is the sixth month which was called barren in the new Translation it is This is the sixth mouth with her who was
many that dare not profess this undoubted certainty are not like to be more certain then they in this particular Article of faith 11. We take it for Arrogance and Fanaticism in the Pope and his Council to pretend Infallible certainty by a peculiar priviledge in those points in which they are unstudyed and unlearned as if they knew them by prophetical inspiration And when young unstudyed men have in this point attained to an undoubted certainty which their wiser seniors cannot attain it behoveth them to convince us of the truth of their Inspiration or special endowments either by a proportionable excellency above us in other things or by some Miracles or Testimonies from Heaven 12. There is no one Word of God cited in the Rubrick which tells us that It is certain by the Word of God 13. Among Christian Divines there are all these various opinions about the salvation of Infants 1. Some hold that the Covenant being to the faithful and their seed and their children being holy all the children of sincere Christians are certainly in a state of salvation being by the parents intentionally dedicated to God before or without Baptism And that Baptism is but their so lemn investiture in that state which was theirs by right before 2. Others think that this right to salvation belongeth to the Children of all professed Christians godly and ungodly 3 Others think that it belongeth to all Infants in the world 4. Others think that it belongeth only to sincere believers Children that are Baptized 5. Others that it belongeth to sound and unsound Christians baptized Infants 6. Others that it belongeth to all Baptized Infants whose soever 7. Others hold that it belongeth also to the Children of sincere Adopters or Proprieters 8. Others that it belongeth to such as even bad Christians adopt or own 9. Others that they that have sincere Godfathers though not Proprieters are saved 10. Others that even unfound or hypocritical Christian Godfathers may suffice to their salvation 11. Others that the Ministers or the Churches sincere or professed Faith is hereto sufficient 12. And others think that only the Elect are saved of whom some are baptized and some unbaptized but no man knoweth who they are Out of all these Opinions the Convocation hath chosen one as an Article of Faith of undoubted Certainty by the Word of God 13. The Nonconformists know of no Word of God which ascertaineth Salvation to any known determinate Infants but the great Covenant of Grace I will be thy God and the God of thy seed which seed God useth as if they were parts of the Parents Exod. 34. 6 7. and second Commandment And saith to Believers Else were your children unclean but now c. 14. Many Divines say that Faith it self hath not evidence though we think that it hath evidence of the Truth of the Revelation though the thing revealed be not visible or evident in it self And more confess that undoubted certainty is not Essential to the saving belief of Christ and of a life to come And that true Faith may be saving though weak And that Christ silenced not his Disciples when he reproved the weakness of their Faith And that to doubt of this Article about Infants is not so dangerous as to doubt of Christ or Heaven IX All Ministers must deny Baptism to those Infants that have no such Godfathers and Godmothers as aforesaid though their Parents be true Christians and offer them to Baptism For this is the only order or form of Baptizing there described all other is forbidden and we subscribe to use no other form in administration of the Sacraments 2. Yet some Conformists say that the Book bindeth them to do thus but not to omit it and baptize no otherwise But others of them say 1. That the Rubrick determineth that for every child to be baptized there shall be three as Godfathers and Godmothers and that the whole Office respecteth them as Parties and speaketh to them and admitteth no Parent to speak and that if Assenting to Approving and Consenting to this form and Rubrick and subscribing a Covenant to use no other form signifie not that we will use no other no words can bind such equivocators 3. In the sense of the Liturgy to put Infants from Baptism is to deny them Christendom membership of Christ to be children of God and to be heirs of Heaven For the Catechism saith that we are made such in Baptism which with the Rubrick which denyeth them Christian burial and that last mentioned which affirmeth the undoubted salvation of the baptized import a denying salvation to all that have not such Godfathers without Parents sponsion or at least a denying them certainty of undoubted salvation when it was in the power of the Convocation or Priest to have given them such certainty 4. The Conformists do not affirm that we know of that any word of God doth institute or command the use of such Godfathers or the foredescribed exclusion of the Parents much less both And least of all that it maketh these necessary to Christendom and Salvation yea or Church-reception But it is used as a Tradition or Law of men 5. The Nonconformists therefore dare neither Assent to Approve Consent to Covenant or Practice the resusal of the Children of true Christians from Baptism the Church and Salvation on such a cause as this 6. The Anabaptists hence are hardened and say that if Infants may be denied Baptism till they have such Godfathers as God never instituted they have no right to it at all and they may deny it them till we prove God's institution of Godfathers especially where their title is laid upon such Godfathers 7 Some say that It is not the Minister that refuseth them but the Church which maketh the Law But others say that it is both the Lawmakers and the Minister unless we could prove that Baptizing and judging whom to Baptize is none of the Ministers office no nor the Bishops but that the Priest is to baptize all and only such as the Law or Convocation bids him baptize as a meer executioner and the Bishop also such as he is appointed by the same Law That else the same Rule would hold for his Preaching Praying c. X. The like proofs which we need not repeat will shew that no Minister must baptize any person Infant or Adult without the transient Image of a Cross and that to this we must assent and consent and subscribe to baptize in no other form 2. And the same reasons aforegiven shew how great a penalty this is as excluding them from Christendom and Salvation in the Churches judgment or from certainty at least 3. Some Conformists say here also that they assent only to baptize with the Cross but not to baptize no otherwise But others of them reprove this exposition from the Rubrick and the aforecited Canonical Subscription as that which would leave the Priest at liberty to do almost what he list when the Church thinks that
conscious of Infidelity Atheism Sadduceism and Heresie and some of many secret heinous sins some of these in their hearts deride Christianity and the sacrament And the other are afraid of increasing their damnation But yet do not make known their sin But it is notorious that abundance of such there be And the doubt is whether these should be compelled to the sacrament thrice a year 6. The Nonconformists hold that to deliver a man that sacrament is to deliver him the body and blood of Christ and therewith a sealed pardon of sin and guift of life eternal And they think that the terms on which these are to be received are wholly devoting our selves to Christ denying all and taking up our Cross and following him And therefore that to say Receive the sacrament or he in a Gaol seemeth much to alter the terms of the Gospel which saith If thou canst not suffer a Gaol for Christ thou art unworthy of him It is he that can forsake all for Christ that is fit for the sacrament and not he that would not Communicate without the fear of a prison or other punishment To give the sacrament is to give more than all the riches of the world which none but volunteers and desirers are fit for 7. The ancient Churches made delinquents long beg for such great priviledges and gifts knowing that to give them to those that are unwilling is to subvert the Gospel But they never said Receive them or go to Gaol 8. Were it but granted in England that the great gift of Christs body and blood and holy Communion should be administred and received freely that is only given by and to voluntary agents and receivers it would heal almost all the English differences between Episcopal Presbyterians and Independents 9. Yet the Nonconformists are not against the encouraging of Communicants by special favours nor the prudent compelling of Ignorant men to hear the truth nor the hindering of pernicious heresies moderately But the foresaid compulsion of all Parishioners they dare not Approve XVI The Minister according to the Liturgy is himself to give the Eucharist to many to whom the Nonconformists dare not give it For they must give it thrice a year to all the Parishioners except such as are proved to him that hath no power to examine them or witnesses to be in malice towards others or to be in any scandalous sin and that but for that time till they are accused and acquit or still permitted viz. 1. They must give it to many that consent not to be any part of their charge nor take them for their Pastors but bid them deny them the Sacrament if they dare though they consent not to the relation 2. They must give it to multitudes of the grosly ignorant who know not the essentials of Christianity or the Sacrament nor will come to them to be taught When by fame yea or personal knowledge they know them to be such yet without proof nor we think with proof they cannot refuse them 3. It is known that Infidels and deriders of Scripture and mans Immortal state do swarm more among us And yet they must all Communicate till we can bring proof of it against particular persons When few men that report it will accuse their neighbours and prove the accusation for fear of their displeasure 4. We must give it to all the ungodly that are dismist by a Lay-Chancellour after accusation 5. We must give it to all that are unwilling to receive it sobeit they had rather take it than lie in a Gaol and be undone 3. On these terms the Nonconformists dare not Assent Consent to and Approve the giving of it as is prescribed 4. It is confessed that compelled Receiving is not commanded by Christ nor was used by the Church for many hundred years even after Emperours were Christians XVII The Liturgy requireth Ministers at Burial to use these words importing the salvation of the person Forasmuch as it hath pleased Almighty God of his great mercy to take to himself the soul of our dear Brother here departed And We give thee hearty thanks for that it hath pleased thee to deliver this our Brother out of the miseries of this sinful world And That we may rest in him as our hope is this our Brother doth 2. The Conformists are not agreed of the sense of these words One sort of them say that all these words import not the salvation of the person But the rest have more ingenuity and confess that else the words are not intelligible and that such equivocation is not tolerable 3. Some of them say that these passages are good supposing Discipline well exercised which if it be not it is not the fault of the Liturgy But others consider that 1. We know that Discipline is not so exercised as they suppose 2. And that these passages are not to be approved and used whether Discipline be so exercised or not The meaning is not I approve of this where Discipline is well exercised 3. It is known that the Bishops will not have every Priest to be Judge 4. The Canon which is the work of the same Church thus expoundeth the Churches meaning Can. 14. All Ministers shall observe the Orders Rites and Ceremonies prescribed in the Book of Common-Prayer as well in reading the holy Scriptures and saying of Prayers as in administration of the Sacraments without either diminishing in regard of Preaching or in any other respect or adding any thing in the matter or form thereof This also concerneth most of the cases before instanced in as Expositions of the Churches meaning 5. And Can. 68. it s said No Minister shall refuse or delay to bury any Corps that is brought in such manner and form as is prescribed in the Book of Common-Prayer And if he shall refuse to bury such except the party deceased were denounced excommunicated Majori Excommunicatione for some grievous and notorious crime and no man able to testifie of his repentance he shall be suspended by the Bishop 6. The new Edition of the Liturgy increaseth the exceptions thus The Office ensuing is not to be used for any that die unbaptized or excommunicate or that have laid violent hands on themselves 7. Note 1. That many children of good Christians by surprize die unbaptized 2. Many godly sober persons are excommunicated for some point of Nonconformity 3. Some upright Christians in phrensies melancholies and distractions make away themselves 8. Note That Atheists Infidels Sadduces Blasphemers Whoremongers c. swarm now among us and we rarely hear of any one of these multitudes that are excommunicated so that they are not excepted 9. It cannot be denyed that exceptio firmat regulam in non exceptis so that no other must be excepted 10. It is known that all England consists of all the Individuals and all the people are all England 11. We commonly Preach that without Faith and Holiness none shall see God and that Whoremongers Drunkards c. cannot enter into