THe two first Questions might have been wholy spared, yet may serve as a good introduction to others of [...] aspect.

[...]. 1. Whether particular Churches ought to consist of Saints and true Believers in Christ?

It is granted that the matter of a particular Church (for the Question is not stated with reference to the Catholick) is visible Saints. And tho' the Answer is not given in the words, yet we would charitably hope his sense is the same, with the united Mini­sters in London. ‘That none shall be admitted as members in or­der to Communion, in all the special Ordinances of the Gospel, but such as are knowing and found in the fundamental Doctrines of the Christian Religion, without scandal in their Lives, and to a judgment regulated by the word of God, are Persons of visible Godliness and honesty, credibly professing cordial subjection to Jesus Christ.’ Had our Reverend Author only said t [...]s much (and indeed more is needless) he had saved us the labour of any Reflections on this part of his Essay. But there is one passage in p. 15 which we cannot but except against. ‘A Scripture, sai [...]h [...]e, which has respect to the times of the Gospel, severely rebukes those Ministers, which shall bring men that are uncircumcised in heart [...] unregenerate persons) into the sa [...]ctuary, into the Church of God, to eat the Bread and drink the Blood, which they that are there, partake o [...], Ezek 44.7, 9.’ A hard saying, and who can [...]ear it. The Text is here mangled, and the princi [...]l things left out. Wh [...]t God has joyned, our Reverend Author has seperated, to drive on his de [...]gn The Text saith Uncircumcised in heart, and un [...]ir­cumcised in fl [...]sh: but h [...]re we have it o [...]ly uncircumcised in heart, interpreted unregenerate persons. What a rebuke is this to the b [...]st of Ministers because (forsooth) they are not heart searchers, and dare not invade the prerogative of God Did the Re­vere [...] Author or the Church with him, never admit any unrege­nerate [Page 2] Person to communion with them? He will not dare to pre­tend to it, and therefore the r [...]b [...]ke is to himself. We know our Lord Jesus Christ admitted Judas uncircumcised in heart, an unregenerate Person to holy things; and in the purest Ages of the Church there were Hypocrites crept in, many of whom turned Apostates. Nay, our Author is so sensible of this, that p. 19. he quotes the opinion of the Reverend M. Co [...]ton, That its better to admit diverse Hypocr [...]tes than to keep out one sincere Child of God. It i [...] obvious th [...]n that Hypocrites m [...]y be admitted, and yet the Mi­nister [...] neith [...] the [...]ebukes of Conscience, or of this Scripture: nay, he may be approved of God, as doing his Du [...]y, though Hy­po [...]risie may [...] well consist with sufficient Knowledge, [...]ound belief, a [...]l [...]meless Life, a credible Profession, &c. To conclude, Its very observea [...]le, the Reverend Author closes this first Enquiry, by saying, That the Churches here are free to admit those into their com­munion, who are thus qualified. We marvel then his Zeal is not stirred to rebuke them afresh.

But what will the Reader think if we should make an Apology after all for the Reverend Author, and assure him he means no more, than that Ministers ought not to admit known Infidels or Prophane; for, for his part, he pretends not to know mens hearts. We only can intreat the Reader not to rebuke the Author too severely for his inconsistency, for he may mean well, and all parties are agreed. Unless he should imagine himself at­tacqued by the Reverend Author of the Doctrine of instituted Churches.

Q. 2. Whether there ought not to be a Tryal of Persons concerning their qualifications and fitness for Church communion, before they are admitted thereunto?

We shall not here examine the force of the Authors arguments, whether they unresistably conclude, or not; and whether the consequence is good from the tryal of the Apostles, the Porters at the Temple, or the 12 Angels at the Gates of the Mystical Jerusalem, to the tryal of Church Members. It suffices that the Reverend Au­thor has modestly stated this Truth, and cited us to a merciful Bar, the judgment seat of a rational Charity, where the Judge avoids severity, and the tryal is managed with abundant tenderness: the [Page 3] bruised Reed is not [...]oken, nor the smoaking flax quenched: the tender [...] find the kind Shepherds Arms to fold them, and a gentle car­ri [...]ge in his bosom. This is indeed the part of the good shepherd, and we could now gladly commit our selves to the Reverend Au­thors Pastoral care. So many good words remove [...] of a rigid Tryal. But alas! the Clouds return upon us, and a black [...]ou [...]t is sta [...]t [...]d, as follows.

Q 3 Whether a [...]e not the Brethren, and not the Elders of the Church only, to judge concerning the qualifications and fitness of those who are admi [...]ted into their Communion?

The Reverend Author allows there may be a difference of appre­hension, as to this point, and yet no breach of Union. We think so too, and therefore as we continue to honour the Person, though we expos [...] his opinion; so we ho [...]e the negative will not deserve the popular cry, Oh Apostacy! Apostacy! The difference, as the Reverend Author tells us, is betwee [...] the Brethren of the Presbyterian and th [...] Congregational way, the former givi [...]g this power only to the Eldership, the latter joyning the fraternity with them. He takes up for the latter; but whether he proves it, the world may see when we have considered his Arguments.

In the fore-going Chapter, when he would prove there ought to be a tryal of Persons, he tells us of the Porters that were set at the [...] gates of the Temple, 2 Chron. 23.19. but those Porters were Officers 1 Chron. 6.1. so he Instances in the Twelve Angels at the Gates of the Mystic [...]l Jerusalem, which tho' it may imply that the Gates were kept, ye [...] not that the fraternity were the keepers. He instances also in Phillip and John the Baptist, which if it argues any thing, is applicable only to the Officers, and not to the Brother-hood.

But to examine his strength in this Chapter what he calls argu­ment, may more truly be stiled dogmatical [...]ffirming, or a more mean begging the Question. [...]ill pag. 24, 25. he quote a Scrip­ture or two in proof of his assertions, scil. 1 Corinth. 5.12. 2 Cor. 2.6. in both which places the Apostle is writing to th [...] Church a [...] Corinth, about excommunicating the Incestuous Person fo [...] his sin, and the restoring him again upon his Repentance. And we remit the Reverend Author to the same holy Apostle for an answer. It is that known place, 1 Corinth. 12. chap. where he compares the [Page 4] Church to a mans Body, and shows the distinct offices and opera­tions of the respective Members, as the Eye and Ear, the Hand and Foot. And to render the allusion the more intelligible, he names the Officers God had set over his Church, as more immediately re­ferred to v. 28. God has set some in his Church, first, Apostles, secondarily, Prophets, thirdly, Teachers— and in the close of the 14. chap. he adds, Let all things be done decently and in order. The result of all is this.

The Apostle would have every one to keep his proper place and sphere, and do his own work, scil. in the Censure of the faulty Person, the Eldership were to do theirs, the Brotherhood not to usurp or arrogate any thing above their Province. For as the Apostle queries, v. 19. are all Apostles? are all Prophets? are all Teachers? i. e. in a govern'd Body we cannot expect all should be Governors, vid. Pool' [...] Annot.

There is another Text also produced to prove the power of the Brethren, scil. Mat. 18.17. and if he shall neglect to hear them, tell is to the Church. This Text has been often brought on this account, and sometimes on other accounts and as often answered, yet here brought again, but it will not answer the end.

The Context supposes an Offender, and the wronged party pro­ceeding against him; and here are three steps the dissatisfied Person is directed to take, in order to heal the wound given, 1.) To tell the Offender his fault in private. 2) To tell him before 2 or 3 wit­nesses, and if the end be not obtained; 3.) To tell it to the Church. Suppose now a Person acting according to this Rule (as we could give instances if need were) when the first step did not gain his Brother, nor the second answer the end, at last the dis­satisfied Person carried the case to the Pastor, and now he reckoned he had told it to the Church. The Pastor sending fo [...] the Offendor presently [...]onvinced him, brought him to Repentance, and to give satisfaction, and the thing was issued. Here the Rule was attended, the Church told, the offendor healed, the wronged Person satisfied, and the matter issued, when the Brotherhood all this while knew nothing of it. It is evident from the next verse, that by the Church must be meant those who had Power to bind and loose, which Power Christ had given to the Apostles. Moreover let the sense be that the Offence is to be [...]old to the Rulers first, and then by them to the [Page 5] multitude; not for the multitude to [...] it, but [...] their wa [...] ­ning and example, for their prayers for the offendor, and their ap­probation of the Elders Censure, and that they might take care to avoid the fami [...]iarity of such an infectious sinner, vid. Pools Annot.

But if Scripture will not prove the Power of the Brethren, possibly some venerable Maxim may do the feat. Quod tangit omnes deb [...]t ab omnibus approbari. But alas! this Maxim gives so much to the Sisters, as to the Brethren. Surely it is no divine Oracle, it neither came from Heaven, nor is it according to the man­ners of men upon Earth. If a master of a family take in a sojou [...]nor or a servant; all are concerned, but their vote is not asked. If a Cap­tain list a Souldier, all the Company is concerned, but it is done by his Authority, without asking their leave. And pray carry this m [...]x [...]m to the Colledge, and see if the President and Fellows will stand by it in their admissions. If it be objected, that even in all these cases if there be any sufficient reasons presented by those con­cerned, a prudent Ruler will yield to it; we easily grant it, and therefore its not unfit that men be proposed to the Congregation, if there be any thing to object against their lives, &c.

Another argument for the Brethrens Power in admission, is, lest the whole Power should sometimes reside in the hands of a single Minister, and that this is unreasonable we have a Speech quoted from the Presbiterian Ministers in London. But it is strangely perverted from their true meanning, as appears not only from the whole series and scope of the Book, but also from what is expressed in the page quo­ted (p. 71.) where they say, ‘That the Power cannot be placed in the whole Church collectively taken.’ The Scripture makes an exact distinction between Rulers and ruled. They only plead that there should be more Rulers in a Church then one; or that, when there are more, then the Power belongs to the whole meaning, the ruli [...]g Elders as well as the Teaching. And what is that to the Power of the Brethren? One officer has Power in plain cases to act in the Kings name.

Indeed our Saviour did frequently send forth his Disciples two and two. But yet Phillip was sent alone to baptize the Ethiopian E [...]nuch. It will not excuse a Minister in the neglect of Christs work, because he has no fellow labourers with him.

[Page 6]But the strongest argument comes last. The way to keep Popery out of [...]e World, sait [...] our Author, is [...]or the fraternity to [...] a [...]d main­tain▪ [...] Power, whic [...] do [...]s o [...] right belong to them. [...] to which, we re [...]d only blot out the word fraternity, and [...] [...]oom write the word [...] An excellent argum [...]t that wi [...] equally prove either [...]; and by the change of a [...] to answer [...] long Speech, which ends that Chapter.

[...], all Power is fi [...]stly in [...], and our Reverend Aut [...]r produces to commiss [...]on [...] Christ, for the Bre­th [...]en [...] the affairs of his [...] in his [...]; for he has app [...]te [...] Officers of his own to that [...]nd.

Q. 4. Whether is it necess [...]y t [...]at [...] at their admission into the Church should make a publick relation [...] the time and manner of their Conve [...]sion?

The Reverend Author answers in the Negative, and adds, that the Churches of N. E do not impose it, [...]or ought it to be re­q [...]ired or desired. He gives f [...]ur su [...]stantial reasons why it ought not And had he stopt here, he had done well, or had he added more reasons to those four, as he could have done, it had been an accept­able performance.

But about he wheels again, and seems to plead hard for it, or something like it, which he calls the Practice of the Churches of New England.

This he would recommend from a story receiv'd from the Re­verend Mr. Eliot, but we have heard another story from the same Reverend Person, how when one of the Brethren was highly com­mending his neighbours Relation, and preferring i [...] to others, the said Mr. Eliot turned upon him, and said, An Brother! don't be so much taken with fine words, but look to the mans conversation. The Author relates another story from the Reverend Mr. How, of o [...]e who through importunity was brought to make a relation, and made the Congregation weep, when he did it; but whether for joy or grief, we are left in the dark.

The Author gives us his arguments, but they do not reach his end. He pleads for them in that they are ed [...]fying; but we have known some that have been no ways so; or granting they were always so, can that justifie the instituting and imposing them? would it not be [Page 7] edifying if every Sabbath day evening, some well disposed (talk­ativ [...]) Brethren should stand up and relate the experiences of the week past? yet shall we make it a [...]aw or custom? will not some people assure you, they have been wonderfully edifi [...]d by a womans preaching in Publick? and yet will out Reverend Author be induced to prostitute his Pulpit to them, or part with a Sallary to cherish their zeal.

Again, the Relation of Experiences is pl [...]d [...]d for, in that God may be Honoured by th [...]m. But we have known some to Gods dishonour, being in [...]pid, sensl [...]ss things, to use ou [...] Authors own words, meer fo [...]m [...]lities, too scandalous and superstitious. He saith, they are a means to gain love with the Ch [...]ldren of God. But we have known some that have lost love and credit by them.

But the Question is, Whether they are an instituted means for any of [...] ends? Whether appointed by God, to promote his glory, edifie the Congregation, or gain love? If not, they are but the Institutions of m [...]n, and therefore to be rej [...]cted, as the before quo­ted Mr. Willa [...]d instructs us.

God has appointed the preaching the Gospel, the Sacraments, &c. for edi [...]cation, and the promoting Christian love among his people; but we read nothing of these impos [...]d relations, neither when Christ himself, nor when his Apostles after him, adm [...]nistred this holy Sacrament. Nor is there any appearance of such a Cu [...]tom in the primitive Church.

Indeed, there are some occasions, as our Author observes, on which a Person who has had a rema [...]kable Conversion, may declare it: but there's neither p [...]ecept nor rule in the Word of God, that it should be done at this set time, and in publick. And with what face can we impose it, whe [...] o [...]r Fathers fled from [...]he impositions of men? whe [...]her [...] Impositions are insufferable in themselves, or not; yet c [...]tainly they are bold and i [...]solent in New-England, where the greatest out-cry is made against them in others.

But it wou [...]d m [...]ke a man smile, were he never so serious or dis­pleased, to read the Texts that are brought for this Custom; as that Psal. [...]0 10. I have not concealed thy Truth from the great Congre­gation. And indeed the Ro [...]al Prophet had been inexcusable if he had as a Minister would now, that should not declare to his stock the [Page 8] whole counsel of God.

Again, Psal. 66 16. he says, Come and hear all you that fear God, and I will declare what [...]e ha [...] done fo [...] my [...]oul We imagine [...]he Reve­rend Author supposes the Psal [...]s [...] thus [...] some va [...] re­ligious Concourse, and that in order to his partaking of the privi­ledges of the Jewish Church. Bu [...] [...] a suppo [...] [...]o ri­diculous and extravagant, yet this makes [...]othing [...] Rel [...]tions, for then it should [...]ave been spoken and [...] by the People. Do you come, [...]nd stand forth, Sir, and tell us what God has do [...]e for you [...] soul, and [...] we admit you to all the privil [...]dg [...] of the Temple. Another Text strang [...]ly perverted to scare some good people is, that, Mat. 10 33. Whosoever denyeth me before men, him will I also deny b [...]ore my [...]ather which is in Heaven. As if there were no confessing Christ, without making formal speeches in the Church.

And as if a credible profession of our faith in Christ, the taking his Name upon us in Baptism, and the renewal of our Baptismal Vow, and a devout attendance on the O [...]dinances of the Gospel, were not the true confession our Lord expects! Wo be to the world, if all were to be rated, denyers of Christ; who whether from in­ability, modesty or a just indignation, refuse to make a q [...]aint Speech in the Chu [...]ch. The last Scripture we shall name, which has been equ [...]lly abused with the rest, is that in 1 Pet. 3·15. That Christians should be ready to give a reason of the hope that is in them, to every one that a [...]keth it, to wit, in a proper place and time, for a [...], and on sufficient Reasons, where there is Authority to command, or it i [...] de [...]red with modesty. The sense indeed is, that we sho [...]d be ready to defend our Faith against the scoffs and cavil [...] of Infid [...]l and Perse­cutors: and that it is a shame to Christians not to be a [...] to argue for their Religion, and confu [...]e gain-sayers. So that if you would infer hence any publick Speech in the Church, it m [...]st be rather a [...] Apology for the Ch [...]istian Religion, or a Sermon to prove its reason­ableness and evidence; but neither is it in the least intimated that this should be m [...]de a stated term of Communion; and we are sure the Church has no more power to debar the [...] f [...]om any Christian priviledge then to require Oaths, Subscriptions, and Conformity to a Thou [...]and more Ceremonies.

[Page 9]We have but one Remark more to make here, and that is, the Apostle requires this reason of our hope to be given with meekness [...]. The true sense whereof is, th [...]s which we are contending even with [...]nfi [...]els, yet we m [...]st not argue wi [...]h an intemperate Passion or [...] we construe it, as in opposition to Pride and Presump­ [...]on of [...] abilities; It is a severe Rebuke to many of our bold and forward Zealots, who have been [...]amed for their promptness to [...] in the Church, and the first that have fallen un­der its deservee [...]. We should indeed be better reconciled to this [...]tom of Relatio [...] ▪ we [...]e this prescribed meeknes [...] and fear more visible in them. Bu [...] this is the misery, the m [...]re me [...]k and fearful are hereby kept out of [...] House, while the more conceited and pre­sumptuous never boggle at this, o [...] any thing else.

But it seems the [...]e is a [...] Corruption of this laudable practice which the Author do [...]well to censure; and that is, when some, who [...] no good intentio [...] [...] [...]heir own, get others to devise a Relation for them. The Author may be satisfied there is something of truth in such reports; neither Charity nor Interest should make us too incre­dulous. But then he passes a severe sentence on such Lyars to the holy Ghost. Which they truly deserve, if in their relations they pre­tended to tell the time and manner of their Conversion, or if they so much as suggested it to be their own devising; but if it be only a pro­fession of their Faith & R [...]penta [...]ce, it is not material who composes it, if they can conscientiously sub [...]cribe to it. And indeed a general [...] form might be best of all in the case, if they must needs be made us. To sum up all, we not only believe (with our Author) that such as delude the Church, by [...]inging relations not of their own devising, do exceedingly provoke the Lord; but also that the imposers of them as a term of Communion, do so too.

Q [...] 5. [...] Church Cover [...]n [...], as commonly practised in the Churches of New-England, a [...]y Scripture foundation?

In reference to this Question, the Reverend Author and others of his opinion, in their discours [...]s about it, love much to keep in the dark. We confess our selves at a loss about those words [...] as commonly prac­tised) and Solomon has long ago told us, that he that answers a mat­ter b [...]fore he understands it, it is a folly and shame to [...]im.

The Reverend Author knows we suppose, or if he don't, we do, [Page 10] that in some Churches of N. E. they have no Church Covenant at all, and that in other Chu [...]ches it is different [...]y [...]. Some un­derstand by it only a Cove [...]anting with [...] perfo [...]m by his Grace the Duties we owe to h [...]m, [...]nd ou [...] Christian Brethren, & accordingly so propose it; others [...] by it a Covenant with a particular Church, where [...], they are bound to walk in Commu [...]ion therewith, till by their co [...]sent di [...]missed. Others wi [...]l have it to be a nec [...]s [...]ary Qualification i [...] ord [...]r to a persons part [...]king of the [...] Supper, either there or [...] where; And others have Noti [...]ns of it quite different from all these.

Th [...] Reverend Au [...]hor first bears us down with a formidable Au­thorit [...], te [...]ing us [...]his Qu [...]stion was conside [...]ed at a G [...]neral Con­vention of the Minist [...]rs, May, 1 [...]98 and that an the Ministers then present save one, did concur in the A [...]firmative, but we have heard quite otherwise, and that it was th [...]n proposed and urged to have the Church Covenant more distinctly ope [...]ed, though it was not hearkened to. It is a go [...]d policy to hu [...]ry on a vo [...]e their cause de­pends on, and like a first Principle, It must not be deliberated or debated; and such, as we hear, was the mannagement of that vote. And it is observeable the Reverend Author avoids (whethe [...] industri­ousty or no, we [...]hall not guess▪) to state the nature of t [...]is Covenant, bu [...] c [...]nfusedly saith, as it is practised by the Chu [...]ches [...] N. E

In the Preface we have the Au [...]hors own description of this Co­venant, where he calls it expl [...] Covenanting with God and [...] Church, and sometimes with God and his People. But we renew our Com­plaint, that we are yet most miserably in the dark. It migh [...] be enquired here, whether it be two distinct Coven [...]nts, one with God and the other with his People? if so, whi [...]h of them is the proper Church Covenant? If but one, whether it binds the person that en­ters into it, to perform the same Duties to God, and to the Church? and in case a person be dismissed, whether it is from his whole duty or from a part of it? and whether God and his Church Promise the same thing to the party covenanting? These Queries are offer'd only to provoke a clear state of the thing debated, which should be clear­ed to the understandings of people, before its imposed on their Con­sciences, as a term of Communi [...]n.

But before our Author ends this Chapter, he puts another disguise, [Page 11] and a more taking face on this matter. He would insinuate that the Chu [...]ch Covenant, as practised in New-England, is nothing more than the publick Profession of Faith, and promise of a holy Lif [...]; for which he quotes both Synods and several p [...]ivate Reverend mens Names. But this unfair de [...]l [...]g may be [...] of its disguise, by shewing in what sense we al [...]ow a Church Covenant, and in what sence we allow it not.

1st. We own and plead for a Covenant with God, whereby a Person or People become his, and bind themselves to w [...]lk in all his w [...]ys. This was the Covenant that con [...]ituted Israel of old to be a Church and People of Go [...], and which God made with Abraham and his Seed after him, by which [...]e became, in a special manner, their God, and they his People This is the Covenant that Israel renewed with God in the Wilderness, [...]ut. 26.17, 18. To this God annex­ed his So [...]ls, Circumcision [...] the days of old, and Baptism under the Gospel. Its by this Coven [...]nt that a Person or People are united to Christ the head, and do become Members of his body. By this the Catholick Church is constituted, and we have an interest in all those Priviledges th [...]t belong to [...]elievers, as such. This is the Covenant we own, and which we renew every time we attend the publick Wor­ship of God, Psal. 50.5. and this Covenant ought to be explicit, op [...]nly professed an [...] published to the World. It is a false and abusive in n [...]tion (but frequently made in an awful Desk) that People are against all explicit Covenanting, or the open renewal of it; for there is no pr [...]tence for such a Calumn [...], that we can hear of: It must there­fore arise either from idle Fears, or some mischievous Policy.

2dly. We also highly a [...]prove of a Covenant of Reformation. A great Duty in times of Apostacy, and gross corruption of Manners; to cov [...]nant to put away th [...]se and those reigning sins, to return to the Lord, and perform such particular Duties as have been visibly neglected. Of this we have frequent instances in Scripture, Ezra 10.3 5.

3dly We may also allow a Covenant between Minister & People, whe [...]eby they bind themselves to those respective Duties, that the Wo [...]d of God has made incumbent on them, on account of that Re­lation.

But we altogether deny a Church Covenant in the following sense, [Page 12] and say, Our Lord Jesus Christ has no where appointed in his Word, that there should be a Covenant enter'd into by some Persons of a Christian Society, exclusive of the rest, whereby they being in Cove­nant one with another, should thereby call themselves a Church of Christ, making the Ordinances of Christ, or any of them to depend on this Covenant, so that those who scruple it, or refuse to joyn i [...] it, shall on that account, not enjoy them. And that those who are thus covenanted, or the major part of them, have power to make or un­make Officers, to admit or reject Church Members, to mannage Dis­cipline, to order the affairs of Christs House in his Name, as if they had warrant and commission from him so to do. Of such a Church Covenant neither Moses, nor Christ himself, the Prophets nor the Apostles have spoke any thing. None of the Scriptures, Arguments or Quotations of our Reverend Author prove any thing of it. We will take leave therefore to call it Mans Covenant, and not Gods, for it has not Gods Seal affixed to it; & though good, wise or learned men may endeavour to obtrude it, and pl [...]ad, its harmless, edifying, or for the Interest of Religion, yet according to the afore-quoted Rule of the reverend Mr. Willard, we are to reject it, and shall do so, till it comes with a divine Stamp.

But possibly this may be called a M [...]srepresentation. You will say, Who owns it, or will plead for it in this Dress? We Answer, by querying, Whether there be not several that own and plead for the things contained in it? We wish there were a less Number. But to evince it, let us take it into the several parts. Are there none that plead for a seperate Covenant, which some (and generally the lesser part) must enter into? and if it be good, and for good ends, why must so many be excluded? If it be to reform Manners, if to maintain the Ministry and Worship of God, if to lay stricter Bonds of Duty, if to bring men more effectually to submit to Discipline, why then are not the whole brought in? for the whole Congregation are oblig'd to these Duties, and why must the Covenant be seperate?

Again, do not some plead, it is requisit, in order to a Persons par­taking of the Lords Supper? But did our Lord Jesus Christ require any such thing when he first instituted that holy Sacrament? Did the Apostles when they administred it? Was it the term of Communion in the primitive Church? or where is the Scripture that comma [...]s [Page 13] it? and why should Gods holy Ordinances be annexed to Mans Cove­nant? Again, do not some plead, that those who thus covenant, have the Power to make and unmake Officers? The Reverend Au­thor will not scape here, whose Opinion in this matter we shall see herea [...]ter. And, finally, do not some pretend, That these are the Persons commissioned by Christ, for the admitting and rejecting of Church Members? This the Reverend Author defends with all his Might, under the third Question, tho', as we showed, he could find no Proof. And so much for the Church Covenant, which is a stranger to the Scripture, and has no foundation in the Word of God.

Q. 6. Is publick Reading of the Scriptures, without explication or ex­hortation there-with, part of the Work incumbent on a Minister of the Gospel?

The Author does not mean, (as we suppose,) if there be no ex­plication or exhortation throughout the whole time of exercise. If he doth, he fights with the air, for we know no Sect of Men but have some explication, tho' many among us neglect reading. We therefore take his sense to be this, If no explication follow immedi­ately without the interposition of Prayer, or any other part of divine Worship. For we conceive that the ordinary preaching the Word may very properly be call'd exposition, explication & exhortation, and that in every Sermon there is a competent portion of Scripture for one time explicated and applyed. Nor can we imagine, the Re­verend Author means that every clause a Minister reads in publick should be in a formal manner explicated: Methinks it should satisfie, if after one or more Chapters read, some select clause, verse o [...] para­graph be insisted on and expounded, i. e. chosen as a Text, and preached on.

We are obliged to the Author, if but for quoting the Text in Ti­mothy, where it is given him in charge, as his Ministerial Work▪ To give attendance to Reading, as well as to Doctrine & Exhortation. That th [...] Jews were wont to read the Scriptures in their Synagogue, saith the Reverend Author, we all know; and that it was their Duty to read the Scripture at some set and solemn Times, we also know; for so it was ap­pointed, Deut. 31.11. Again, he grants that in Justin Martyrs time the Scriptures were read, and thereupon followed a Sermon.

[Page 14]We should have been th [...]nkful if he had added more Proofs, by way of Encouragement (as he could easily have done) and thereby confirmed some that are apt to stagger. He could have told how the Assembly of Divines at Westminster, do order and advise to it: He could have quoted the many famous Churches that do practise it at this day: He could have named several famous Ministers in Eng­land, and some i [...] New-England, that plead for it, and practise it. He could have told of more than the bishop of De [...]y that complain of the neglect of it, and that to use the wo [...]ds of a most emine [...] Divine not fa [...] from us [...] as the most just Reproach that the Churches of New-England labour under. He could have told, for encouragement, that it is a clause in our publick Confession of Faith in New-England, chap. 22. which treats of Religious Worship, and the Sabbath day, Sect. 5. The reading the Scriptures, Preaching and hearing the Word of God, singing of Psalms, as also the Administration of Baptism and the Lords Supper, are all parts of the Religious Worship of God, to be perform [...]d in Obedience to God with Ʋnderstanding, Faith, Reverence and godly fear. Finally, He could have told us (had he searched all our New-England Antiquities on this head) now in the Preface to our Version of the Psalms, the reading of David's Psalms as other Scriptures) in Churches, is taught to be one end of them, as well as si [...]ging of them, which is another end. It is ridi [...]ulous to say, th [...]t reading, with exposition is here meant; for then why was it not so said?

However, it looks very oddly, that they who nei [...]her read nor ex­pound, should talk so much, and quote so many Names, as our Author has done, for a Practice which they never intended to come up unto.

We have heard what our Author has said, and much more that he could h [...]ve said to encourage this good Practice: His Discourage­ments follow.

And first, he brands it with a hard uncouth Name, and twice tells us, that s [...]me call it Dumb Reading. We wish he had named those that so term it. There is so much Venom in the Epithite, and so complicated a Malignity in the Phrase, that we fear its infections, and may propagate a Spirit of Pride, & contempt of his Neighbours, and irreverence to his Maker The Author well thought, so odious a Mark on the Front, would give all honest People a disgust to so [Page 15] villanous and stigmatiz'd a Practice. But his Policy has failed him, for it raises a just indignation in an sensible and ingenuous Christians. We will for once inform the Reverend Author, that the Scriptures are read in Churches audibly and intelligibly. Nor can we guess what Dumb reading shou [...]d m [...]n, unless when men sleep over their Books; and in charity to the Author, we wish he had been a sleep when this unlucky word dro [...]t from hi [...] Pen.

We are further beholden to the Author for his judgment, that the reading of one Chapter [...] with a bri [...]f explication▪ [...] edifie the Con­gregation more than the bare readi [...]g [...]f twenty Chapters. But this is only his [...] Opinion, and as it wi [...]l not weigh against the daily experien [...]e of thousands of People, who mu [...]t judge for them­selves; so neither does it favour of modesty, to think any one of his Sermons▪ o [...] short Comments, can edifie more th [...]n the reading of twenty Chapters We would not charge on the Reverend Author all the hard consequences [...]f his own words, or we should say, that it is audacious so vilely [...]o disparage the Inspirations of God. Alas! Si [...], the Scripture wants nothing of ours to make it Perfect. We have th [...] Confessions of m [...]ny who have come to hear the Word read with p [...]ejudice, th [...]t God gives it autho [...]ity from the lips of the Mi­nist [...]r And we know, that as all Scripture is given by Inspiration of God, so it is [...] it self profitable (wi [...]hout any help or advantage from us) for D [...]ctrine, [...]or Reproo [...], for Co [...]r [...]ction, for Instruction in Rig [...]te­ousn [...] — [...] perfect the Man o [...] God, the M [...]nister as we [...]as [...] People; and if it were not [...]o in it self, it could not [...] so by being explained. He [...] Confessi [...]n o [...] Faith speak for u [...], chap. 1 S [...]ct. [...]. A [...] things in Scripture are not [...]lik [...] plain in thems [...]lves, nor alike clear unto [...] things which are necessary to be known, beli [...]ved and observed for Salvation, are so clearly propounded & opened in some plac [...] o [...] Scrip­ture or other, t [...]at not only the learned, but the unlearned, in a due use of the ordinary m [...]a [...]s, may attain unto a sufficient understanding of them.

There [...]s one Argument in pag 47, 48 brou [...]ht [...] the Reverend Author against this Dumb Reading, b [...]t so [...] a stumble, so m [...]serab [...]e [...]n inconsequence▪ that we are loath to name i [...].

To [...] He [...]d, we are more and more c [...]nfirm [...]d, that the reading Gods Word in the g [...]eat Cong [...]gation, is so far from being offen [...]ve to God, that it is the greatest Reverence and [...]onour we can do [...] [...]owledgment we can [...] to [Page 16] him, who in mercy has given us his Word, and will judge the World by it at the great Day.

Qu. 7. Is Baptism to be administred to all Children, whom any profes­sing Christians shall engage to see educated in the Christian Religion?

The Reverend Author, according to his wonted Bounty, at first dash concedes to us, that he will not oppose the adoptive right. We then d [...]clare our selves satisfied, and crave no more; for we do not conceive that any man can engage or undertake for the Education of a Child in the Christian Religion, unless he has the Authority of a Parent devolved on him, for the government of the Child. Nor would any conscientious Minister accept the engagement of one who has no power or ability to perform his Vows. So that this engage­ment necessarily implyes the care and authority of a Father, and consequently there is an adoptive Right to Baptism.

But the Author stumbles at the phrase, prof [...]ssed Christians, and seems to think that the Question, if carried in the Affirmative, would conclude for Papists, Secinia [...] and the grossest Hereticks, as also for the most notorious Profl [...]g [...]tes, and prophane Persons; as if it ever entered into the heart of a Protestant Divine to accept the Engagement of some lewd Debauchee or professed Papist to institute his Child for the Devil or Popery Our complaint here is the same that the Reverend Mr. How once made of his Adversaries, That [...]e gravely falls a combating with his own Man of Straw, and so we are to be tortured in Effigie. But to pacifie h [...]m, we wou [...]d info [...]m him what a charitable Man would understand by a pro [...]ss [...]d C [...]ristian, viz the same that our Catechism does, when it instructs us, That Baptism is not to be administred to any till they profess their Faith in Christ, and obedience to him. We leave our Author ther [...]fore to fight it out with that Reverend Assembly, for truly his Argument is formidable against them, in as much as Papists, Socinians, Heretick [...], the Prophane, &c. do all profess their F [...]ith in Christ, and Obedience to him. Such is the Power of Interest, Faction, Passion and personal Opposition, that it blinds a Man on a suddain to fight with those Truths which he has learned and reverenced from his Infancy.

[Page 17]Qu. 8. Is Bap [...]ism in a private House, where there is no Church Ass [...]mbly, [...]?

The Question seems to grant, there may be a Church Assembly in a private Hou [...]e ( [...] we [...]. 10.5. [...]. 2) so there [...]ay be a publick place, and [...]

We agree [...] Reverend Au [...]hor, that B [...]ptism is a part of the publick Mi [...]istry, [...] by one who is not called to the [...] Ministry; [...] sh [...]uld it usually and o [...]i­narily be admin [...]st [...]ed but in [...] Co [...]g [...]egati [...]n, and in the most pub­lick manner, no [...] [...]oul [...] we drop a [...]ord to dis [...]omage so pious a Practice.

Yet, let the Congregation be never so g [...]eat, if the Ad [...]inistrator be not a publick [...], commissioned [...] our Lord J [...]sus Chr [...], it may be called private Baptism, and a [...]toge [...]her unallowable, and if the number of people be sma [...]l, and the place otherwise privat [...], yet if the Administrator be a publick Officer and Minister of [...], the Baptism may in a sense be called Pu [...]lick, and in some cases [...]as that of dangerous sickness) no [...] only allowable but necessary, and a duty. When a Justice of the Peace acts in his Office, though out few are present, yet [...]hey are acts of publick Authority, as truly as those done in higher Courts, and with greater solemnity. Altho among us, where Churches are orderly settled, there is little occasion either for private p [...]eaching or Baptism, it being certain the more pub [...]ck both are, the mo [...]e God and his Ordinances are honoured, & the ge­ner [...]l profit of his people consulted.

But yet (as was [...] before) there are some cases of necess [...]y, wh [...]rein its o [...]es duty to seek a more private [...], the pr [...] ­vidence of God not permitting a more publick attendance, and no Minister ought to refuse their [...].

As for instance, in apparent danger of death▪ it would be [...] ­tity to deny such a request, i [...] pri [...]acy be the only O [...]jection▪ [...] need not suggest, that all what we call private [...] be a competent numbe [...] of people p [...]esent; the neighbourhood [...]e­ing called in, and notice given to som [...] of the Brethre [...] of the Church. We observe a good [...] betwee [...] the two danger­ous extreams. We avoid [...] & [...] Baptizing [...], for which our Brethren in England are so very faulty, and we [Page 18] would correct our own defects here at home, in refusing to Baptist in private, be the extremity [...] so great, or life never so hazardous. Not that we are at all ti [...]ged [...] the error of St. Austin, namely, a perswasion of the absolute necessity of Baptism to Salvation: but we esteem it the most publick owning of God which the [...]ate of the person admits of▪ or the providence of God at prese [...]t allows▪ and it is good to be found in the way of blessing, and we may expect that God will bles [...] his [...]wn Institution [...].

But the lawfulne [...]s of private Baptism, in cases of necessity, abun­dantly appears from that One instance of the Goaler, Acts 10.33. To which our [...]u [...]hor answers, St. Paul was an extraordinary Officer. But by his leave, that is nothi [...]g to the purpose; for the ordinary Mi [...]isters of the Gospel succeed the Apostles in those thi [...]gs th [...]t are of an ordinary a [...]d standing nature in the Church, as Baptism is, indeed, his other reason is good, that it was difficu [...]t, if no impossible to g [...]t a Congregation of Christians; and therefore necessity was put upon the Apostle to Baptize the Goaler and family in private; which plainly holds forth thus much, tha [...] in like cases of necessity, as in times of persecution, danger o [...] Death &c. the same practice is allowable and a duty; wherein we have the promise of Christs gracious Presence with us, as w [...]l a [...] when it i [...] administred in [...] large [...] Cong [...]egation Mat. 18.20. For where two or three are gathe [...]ed together in my Name, there am I in the midst of them.

Q 9 O [...]ght all th [...]t contribute towards the maintenance to have the priviledge [...] o [...] voting in t [...]e Elect [...]on of a Pastor?

The Reverand Author in the v [...]ry fi [...]st line of his answer to this question, [...] in a most [...]kind insinuation, and not alt [...]gether [...] Calumny, as if the Affirmative could not be maintained, but [...] of [...] m [...]st [...]e i [...]curred.

We therefore one so [...] prof [...]ss, that we abhor as much as he [...] to do, the thought that Money [...] purchase us Church [...]; but this i [...] so wide a [...] that it is not worth while to [...] mo [...]e to it.

A [...]l the Authors arguments und [...]r this head infer only that it is the Churches priviled [...]e [...]. And under his 4th argument no tells us, that nothing i [...] more evident, then that in the [Page 19] [...] Ages of the Church, Pastors were chosen by all and only their [...]. Which we verily believe, no [...] could he have expressed the truth in more apt words. For long since he has taught us, That adult [...] Persons are of the Church, and unde [...]iably proved it in his Treatise annixed to the first Principles of New England, under which denomina [...]ion they claim the priviledge of voting in the ele [...]tion of a Minister.

Indeed there is one argument at first blush seems pretty plausible, p. 68. [...] them who have no right to be Lord [...] Supper t [...]emselves, [...] who [...] be the Dispen [...] o [...] that Ordinance to others, is [...].

We An [...]wer; The administration of the Lords Supper is but one pa [...]t of a Ministers work, and but a little part, compared with all the rest. Let us turn the argument then, and say, For some few to [...]ppoint who shall be the Preacher to the whole Congregation, is as [...] irrational.

Suppose we (what is frequent in this Country) thirty or forty Communicants, and it may be two hundred to be admitted in con­venient time; is it not every whit as absurd, that not one of these who are to be examined, prepared and admitted to this holy Ordi­ [...]ce, shall have liberty to chuse the Person who shall do this Work [...] them; but the Person must be altogether chose by others, whom [...]e has not this Work to do for. A hopeful argument that will help both sides!

The Reverend Au [...]hor calls it A priviledge p [...]rchased for the Com [...]u­nicant [...] Only by the Blood of Christ; but he gives no proof a [...] all of any such App [...]priation, and leaves us yet in the firm belief, [...] the Privil [...]dge is purchased for the whole Flock, who had [...] for their own.

We might here borrow of the Author the Maxim he gave [...] [...]ther ca [...]e, Quod tangit [...] omnib [...] app [...]obar [...] [...] [...]ploded in the other case, but if [...]e will give u [...] leave to [...] qualiter (Quod tangit omne [...] aqualiter, &c.) then it would [...]uit [...] ca [...], and afford him some conviction.

The Reverend Author also gives us another Maxim in pag. 87 with [...]is Elog [...]m, That it ha [...] its foundation in Nature and Reason, [...] [...]e are sure it makes strongly against him here, namely. That [...] to all is not valid, of some of all sorts have not a consent [...] [Page 20] some places have no Communicants, and there all grant this Right and Priviledge belongs to the whole: if afterwards they come to have some Communicants, by what Rule or Reason do they take away that Priviledge which belonged to others before? In short, let our Author find one Text that limits or confines it to the Communicants alone, and then deprive the Majority.

But since Scripture fails him, he has another Refuge, viz. the Au­thority of the Synod, and the Law of the Land. The last of these we think excepts Boston, and of both we need only say, that as they were done by men, so they may be altered and undone by the same men, when they please.

It is also [...]inted, That this may prove fatal to the Churches. But there is no danger, Truth does no harm; and we rather think it may be retorted on the Author and his Practice. There was lately a grievous Complaint made by a principal Man of Swanzy, before some Ministers and others, That the Law which gives the Power to the Communi­cants only to call a Minister, is like to ruin them and their Posterity forever, by excluding them from an able and orthodox Ministry, and the Ordinances; for the Baptists taking advantage thereby, have set up a gifted Brother, and spoil the place of the publick Ministry.

Qu. 10. Is it expedient that Churches should enter into a Consociation or Agreement that matters of more than ordinary Importance, such as the gathering a new Church, the Ordination, Deposition, or Translation of a Pastor, be done with common consent?

The Reverend Author answers, That it is both expedient and neces­sary; though he had answered as well, had he said, It is altog [...]ther needless. but lest we be mis-understood in this matter, let the Reader carefully observe, We do not mean that the Communion, or Fellow­ship, or Prayers, or Assistance, or Duties that the Church or People of God owe to one another, are needless. But for particular Churches, that are parts, and result from the Catholick, and are [...]lted to the Head, and in Co [...]enant with him, and bound to per­form all Duties both to the Head & to all the Members respectively; for such to talk of ente [...]ing into an agreement on this account, seems very idle and needless. To [...]ustrate the matter; If a Servant has [Page 21] bound himself to a Master, he need not go to make new Covenants to carry it dutifully to the Mistress, lovingly to the Children, faith­fully to the fellow Servants, this being all contained in the Masters Covenant. So, if a Person marry a Husband, she has no need to make a new Covenant with his Father, that he shall be her [...]ather, or that his Brothers, Sisters or other Relations shall become hers, this being all [...]mplyed in the Marriage Covenant: The respective Duties must be perform [...]d, but there [...]s no need of new agreements or cove­nants to be ent [...]red into Mr. B [...]rro [...]g [...]s, as quoted by the Reverend Auth [...]r, express [...]s this well. They are bound in Consci [...]nce to give an account of the wayes to Churches about them, or to any other who shall req [...]ir [...] [...]t; and this not in an A [...]bitrary way, but as a Duty they owe to God and Man. The united Brethre [...] in London speak yet more fully in the Chapter of Communion of Churches, [...]. 1. We agree that parti­cular Churches ought not to walk so dist [...]ct and seperate from each other, as [...]ot to have care and tenderness to one ano [...]er. But their Pastors ought to have frequent Meetings together, that by mutual advice, support, en­couragement and brot [...]erly intercourse, they may stre [...]gt [...]en the [...]earts and [...]ands of each other in the ways of the Lord. We may add here the who [...]e Chapter of occasional Meetings of Ministers, and so dismiss this Question.

Qu. 11. May the Brethren in Churches, and not the Pastors only, be sent unto, and have their Voice in Ecclesiastical Councils?

It is to be obs [...]rved, that by this means the Brethren in a Synod will surpass th [...] E [...]der [...] in Numb [...]r, and by a Cabal may easily out vote them Wherefore we can never believe [...]hat our Lord Jesus Christ has lest every private Brother an equal Vote with any of his Officers, in ruling o [...] m [...]nnaging his Church. It will be granted that the ad­vantage is of t [...]e Elder [...] side, as to Learning, Prudence, Parts, Piety, Zeal and Devotion, at least, taking the whole Synod together; yet that men of mean Parts, no Edu [...]ation, nor under the awe of an Office that obliges to [...]he care of Souls pecu [...]iarly, should be equa [...]led to the former in [...]ll Dec [...]io [...]s, tho' not Debates, whereof they [...] uncapabl [...], is very unacc [...]untable. Indeed, had our Lord in his Word p [...]sitively required this, we might expect that his Spi [...]i [...] of [Page 22] Counsel would more abundantly reside on the weaker Vessels; but otherwise, to fill a Co [...]c [...]l from the Plough, and the Stall, is a tempting Christ, and betraying the Church. Neither are we igno­rant what Tool they are in the hands of any one designing Man of a Reverend and August N [...]me, let his Opinions be what they will; these are Bigg [...]s, and the Man is himself a Synod. We confess such a Man would be tempted to stand up for the Brethrens Autho­rity, which is his own support, and the mean while the Church is like to be well govern'd.

But what is a further Outrage to the sacred Office, the Author will not let Ministers fit as Officers of Christ, or as Persons aut [...]orized by him; for thus he expresses himself, pag. 86. Its not their Office, but the Churches Delegation, that giveth Power to the Members of Synods, the specificating Act in which Synod all Power, and so the right of a decisive Vote is founded, is t [...]e Churches Delegation. And to prove thi [...], he instance [...] in the first Synod that ever sate, as he ter [...]s that Acts 15. a [...]opy and Samplar left to all succeeding Generations. But how Comical is this? as if that was so constituted, or its Members delegated by particular Churches Or, how long had this inspired Synod sat before that case was brought before them? or were they summoned upon this single occasion? Truly the Author begs the whole, and proves nothing of it.

Indeed, the Reverend Author tells us in the same page, That of these Delegates from the Churches, the Elders ought to be the principal, or principally concerned. A mighty grace ineed! yet even this cannot be allowed, and he consi [...]tent with himself; for in the next page he tells us, There are [...]ome Brethren in the Churches, whose Gifts and Abilities are beyond their Pastors, and some again are more Noble and Honourable. Now if they are alike delegated, and those can act no more in the Name of Christ than the other, pray why should they be the principal? Why may not a Brother of equal Authority assume and arrogate the first place to himself, which if he chance to do, we leave the Author to be catechized by him, and to do Pennance pati­ently by his own Principles.

Qu. 12. Doth the Ess [...]nce of a Ministers Call consist in his being Ordained with the imposition of hands by other Ministers?

[Page 23] [...]. 13. M [...]y a Man be ordained a Pastor, except to a particular [...], and in the presen [...] of [...]?

[...] joyn these two together, partly because they are of near [...] and partly because some things the Reverend Author asserts [...] one of them, may indifferently be referred to the other. Our [...] exceptions may be reduced to these five.

[...] he asserts, The essence of a Ministers Call consists [...] e [...]ection between him and his People, pag. 91. If we [...] and the Author, he mean, that a person cannot be a Minister [...] his mutual Election, and that with it he may, and is. He [...] before noted, that some think the essence of the Ministry to [...]; others, in its being done by a Bishop; Which last [...] (saith he) most of the Ministers in France, Switzerland, [...], Scotland, &c. But, to retort your words, Sir, [...] your assertion cuts off more both for Number and for [...]. It cuts off the Prophets, the Apostles and Evangelists! [...] all the Bishops that are and have been. And though these [...], may sig [...]ifie li [...]tle with our Reverend Author, yet some [...] he mentions as great and e [...]inent Lig [...]ts. He cuts off [...] of Presbyters, famous Ministers, who apprehending the [...] of their Ministerial Call to lie in their being ordained and [...] God, do who [...]y wave this mutual Election, as a little thing.

[...] s [...]eaks very highly and honourably of the Ministerial [...]. They are ca [...]ed Ministers of God, of Christ, of the New [...], of the Gospel: Ministers in the Lord, Ambassadors for [...]; Angels, L [...]g [...]s, Stewards of the Mysteries of God, &c. [...] [...]ews, that not only the Essence, but the Excellency of the [...] consists in th [...]ir Relation to God and our Lord Jesus Ch [...]ist, [...] to that seperate and sacred Work that the holy Ghost has called [...] unto, Acts 13 2. But what Scripture in [...]imates to us, That [...] Essence or eminency lies in their R [...]lation to this or that [...] People? The Prophets of old never pleaded their Election [...], but that they were called, sent, ordained and commissioned [...] God.

[...] [...]uthors chief Argument here is a Supposition of Shipwrack [Page 24] upon some desolate [...]: and [...] easily grant, that one of the Company being elected, may become a [...] of God unto them, bu [...] it is more from the P [...]ovidence and [...] of G [...]d, than their Election. Its God [...] God must incline him to [...]: Its God that [...] to receive and entertain him as a Minister: God gives [...] his [...], &c. But besides [...], it is to be considered, that God does not tye himself to [...] [...]eans which he has tyed u [...] unto in ordinary cases; according to tha [...] usual saying, Jas [...] jar [...] divino Naturali. The case is wholly extraordinary, and G [...]d that makes the Necessity wi [...] also dispence with our unavoid­able Compl [...]ance.

Were our Author in the right, the sinful Will of Man, whereon the Election does depend, m [...]ght f [...]ustrate the whole Mi [...]istry that Christ has instituted. Bu [...], alas! whether men will [...], o [...] whe­ther they will forbear, our Lord will send his Ministers; and whe­ther Men will call them or no, they shall be forced to confess, Ve [...]ily, we had Prophets among us, Ezek. 33.33.

We wonder also, that they who insist upon it, That it is Christs peculiar Prerogative to state his own Worship, should [...] oil him of another part of it, to make his own Officers. If the People may do one, why not the other? And it increases our Wonder, that the Reverend Author shou [...]d revive this Assertion at this time of day, Forty six years after it has been so learnedly and so fully refuted in Jus Divinum Ministerij Eva [...]g [...]l [...]i, publi [...]hed by the Provincial As­sembly of London, chap. 9. without taking Notice of their Answers and Arguments.

2dly. We shall pass by several things in these Chapters, which in a severe Disquisition, we might justly except against. Our second Charge is, That he makes imposition of hands a little unnecessary Cere­mony. Though we can distinguish between Ordination and Imposi­tion of Hands, and approve what the afore-mentioned Assembly says, pag. 157. We must distinguish between the Substance, Essence and formal Act of Ordination, and the Rite used therein. The Essential Act of Ordination is the constituting or appointing a man to be a Minister, or the sending him with Power and Authority to preach the Gospel; The [Page 25] [...] of hands. Yet we can see no reason why this Rite, [...] divine Institution, 1 Tim 5.22. used by the Apostles▪ [...] Church, and generally since the Reformation, should now [...] down [...] so triffling a Cerem [...]ny We know the Reverend [...] could have quoted a whole [...] of fam [...]us Authors, [...] highly for it. If the [...] at London displease [...], the New-E [...]gland [...] him, That [...] are not only to be chosen [...] ordained by [...] of [...]ands, and Prayer; o [...] the [...] to the [...] expresly, Ordination is [...] indeed disquieted [...]? It is but look [...]ng [...] magni [...]ies and contends for as meer a [...], to [...] right hand of fellowship.

The Reverend Author not only speaks meanly of the laying on [...] of the Presbyter [...], [...]ut he too much countenances the [...] of hands by Brethren, or Persons out of Office. His [...] of Scripture, Numb. 8, 9, 10 respecting the Children o [...] [...] putting their hands on the Levites, is so [...], and punctually [...] by the Provincial Assembly of London, pag 188 [...] the Reader thither, for we love not to transcri [...]e. [...] Testament [...]e owns there is no instance of Persons out of [...] [...]ands. And notwithstandi [...]g all his instances, the Apos [...]e [...] [...] good, Heb 7 7. and without all contradiction [...] of the greater.

The Authors next Essay is, to remove the weighty [...] what [...] hath no [...] And [...]. To touch upon one, [...] self in Marriage▪ [...] the power [...] has [...]ormally the powe [...] [...]

A poor [...] Woman has power [...] her Action [...] partic [...] [...] [...]each govern the [...] [...]in Di [...]pa [...]! Moreov [...] it [...] [Page 26] the Wife gives the Power to the Husband. Indeed, she gives her self, but it is the Institution and Command of God, that gives the Power▪ and could we suppose that to be laid aside, they would be equal. To be sure, if Women once get this Notion by the end, that th [...] give the P [...]wer to their Husbands, we should soon have them [...], limiting and r [...]serving in part to themselves, by a Mar [...]i [...]ge Contract, as well their Power and Authority, as their [...].

4ly. The Au [...]hor asserts, That no man ought to be ordained a [...], pag. 101. Which kind of [...], b [...]cause it manifests the Reve [...]end [...] his Judgment. It is credibly reported, [...] Convention of Ministers at Boston, May 26. 1698. (and t [...]e [...]e are eno [...]gh yet livi [...]g, who kn [...]w the truth of it, to w [...]m we app [...]al) this [...]uestion was discussed, Whether a Minister [...] ordained, though he [...]ad, as yet, no particular Church, in order to th [...] A [...]ministration of Bap [...]ism, and the gathering & settling a Church? Thi [...], as we are told, had a more pecu [...]iar reference to Mr. Clap's station at Rhode Island, and it was voted and carried in the Affirma­tive; and what is yet stranger, was lead on and put to the Vote by [...] Author himself, he being the Moderator of the Assembly. Upon this conclu [...]ion Mr. Wi [...]liams was ordained in the Colledge Hall, in order to his Voyage to B [...]bad [...]es. Now it is wonderful to us, how the contrary to that which was a truth two years ago, should obtain now. Possibly the Reverend Author' [...] modesty won't suffer him to think the Ballance equal, or we would put th [...] late Vote of May, 98. in the Scale against the Council of Calcedon, p▪ 105.

5ly, We crave the Re [...]ders patience, and will offer but one Re­ma [...]k upon th [...]se two Chapters. In pag 102. its said, Pastor and Flo [...]k are Relates, and therefore one cannot be without the other. It is contrary to the Rul [...]s of Reason (as [...] know) that the Relate should be without its Correl [...]te. To say, [...] Levite, who has no Flock, is a Pasto [...], i [...] is g [...]od [...] as to say, [...] who has no Children is a Father, and [...] H [...]sband

This is wo [...] th [...]d- [...]a [...]e, and answered long ago by the Assembly [Page 27] at London, and others, and sometimes by the Author himself [...] Mini [...]ter may be [...] under a double Notion, as a Minister of [...], or of this or that particular Church. In this latter sence they are Relate & Correlate, and no otherwise. Hence, if h [...] leaves them, [...] ceases to be their Minister▪ and they cease to [...]; but [...] he may be a Minister of Christ, and they a Church of Christ. And thus in th [...]t [...] that is entituled, The judgment o [...] several Divines o [...] the Congregational way, concerning a Pastors Power occa­sionally to exert Ministerial acts in another Church, be [...]des that wh [...]ch is his particular Flock; the Reverend Autho [...] expresses him­self after this manner, pag. [...]. The Minist [...]rial Power which a Pastor has received from the Lord J [...]sus Christ, [...] not so confined to his particular Flock, as that he shall cease to be a Minister when he shall act in the Name of the Lord else-where. And a little af [...]er, I am, as to this par­ticular, fully of the same judgment with t [...]e learned Dr. J. Owen in it judi [...]ious Treatise concerning a Gospel Church, P [...]g. 1 [...]0, 101. where he has these words, Although we have no concernm [...]nt in the fig [...]en [...] of an indelible Character accompanying sacred O [...]ders, yet we do not think the Pasto [...]al Office is such a thing as a man m [...]st leave behind him every time he goes from home; for my own part, i [...] I did not think my self bo [...]nd to preach as a Minister authorized, [...] all places, and on all occasions when I am called thereunto, I think I should never preach more in this Wo [...]ld Thus Dr. Owen.

We see then, that our Reverend Author and the famous Dr. O [...]en plainly hold, that though there be a Relation to a particular flo [...]k, yet a Minister is so au [...]hroize [...] by Jesus Christ, that he is cap [...]ble in his Name to perform M [...]nisterial Acts in other places, and upon all occasions. And were not our Author si [...]cerely of this Opinion, we cannot but think he w [...]uld highly condemn [...]n Mini [...]er that should be absent from his Flock four years together, upon any servi [...]e what­soever. Sure, if he be no way capable to act as a Minister of Jesus Christ, he is all that while but as a stray Bird, idly wandering from its Nest.

Yet at this time, our Author would bear th [...] World in hand, that a M [...]nister has no power to act a [...] such, but to his particula [...] Flock; and therefore quotes the words of the Plat [...]o [...]m, chap. 9. sect. 7. He that is clearly loosed from his Office Relation to that Church whereof he [...] [Page 28] a Minister, cannot be looked on as an Officer, nor perform any act of Office in any other Church, unless he be again called unto Office. But a more eminent Assembly of Divines at London, have quoted this very Para­graph, pag 1 [...]5 and severely, but justly answered it as a great ab­surdity, and contrary to sound Doctrine.

The [...]nswer to the other part of the Question, Whether a Minister should be orda [...]ned only in the presence of that Church where he is to [...]e [...]e? Wi [...]l [...]e [...]uit from what has been already laid down.

The presence of Christ must be supposed, when ever a person is [...] to his Ministry; but seeing our Lord Commissions none im [...]diately, such must be present as have Power to authorize, Com­mission and give [...]he charge in his Name. When ever a Call is given, received and accepted, whether it be by Words, Message or letter, both Minister and People are conceived, a [...] present face to face. But the Circumstances of Times, Places, Persons, Distance, &c. must determine this matter; which as they may fall on [...], may sometimes render it both prudent, regular and necessar [...], (& then its the Voice of Providence) for a Minister to be ordained in one Land, and to serve in another.

Q. 14. Is the Practice of the Churches of New-England in granting Letters of Dismission or Recommendation from one Church to another, ac­cording to Scrip [...]ure, and the Example of other Churches?

The Reverend Author refers to many Scriptures to prove the Af­firmative, but not one of them reac [...]es the Question, or prove a dismission for this end, scil to take a pe [...]son off from being a Mem­ber of one Church, to be made a Member of another. The Epistles or Letters he refers to, are all Apostatical or Ministerial, not the Let­ters of one Church to another, some only excepted, which is men­tioned as [...] by the Brethren; but Apollo, on whose behalf they wrote, was not a M [...]mber of their Church; nor do they write to those in Achaia to receive him as a Member, but rath [...]r as a Minister, or as a Christian of eminence and singular goodness.

Indeed the [...]e may be a good use of Letters of Recommendation, and especially among stra [...]g [...]rs. And where a Member removes from one Church to another, a mutual satisfaction may be laboured after. [Page 29] But we cannot but think such Letters frivilous, when in the same Town, and at two streets distance, a Person known over all the Town for an exemplary Conversation, prefers ano [...]hers Ministry. Civility will const [...]ain such persons to acquaint their Ministers of their pur­poses, and the same Ch [...]istian Civility obliges such a Minister to ac­q [...]aint the other Pastor (if need be) to whose Ministry they repair, that they have carried themselves well in his Communion, and that he hopes they may prove blessings in all other.

But as for the Brethren, We need not go to them, to make a second Speech, now to ask leave to with-draw, and to render an ac­count to every impertinent Talker who thinks the man Married to him, and that his bed is broke into, or that there's no just reason for a divorce.

Moreover, some people are forever dissatisfied; neither con­veniencies of Habitation, liking the others Ministry, profiting under it, or dislike of some Customs and Practices which he would willingly be rid of the light of, can satisfy. And what must the grieved person do further in this case? Why, truly he has done his duty, and may hear and communicate, where God and his own sober Conscience directs him. No [...] ought any Minister of Christ, to reject his claim to the Lords T [...]ble with him.

To say no more, our Reverend Author having in a former Treatise proved that persons baptized are thereby subjects of Discipline, We think they all ought to be accountable to the Society where they are; there persons b [...]ing dismissed by the Provid [...]nce of God, whether they have letters of dismission or not. Else by their principles, an ordained Minister in London, formerly of Communion with a Church in Boston, being called to Office in a particular Church, and having accepted the Pastoral Care thereof, must first send over a Pacquet to New-England for a Letter of dismission. And don't you think he would be well imployed?

Qu. 15. Is not the asserting that a Pastor may administer the Sacra­ment to another Church besides his own particular Church, at the desire of that other Church, a declension from the fi [...]st principles of New-England, and of the Congregational way?

[Page 30]The Reverend Author Answers, No, not at all. Had the [...] been, whether this be a d [...]clension from the [...], we [...] joyned with [...] the Answer. [...] Doctrine, that a Mi­nister upon [...], may as well M [...]ister to another Church, as to h [...]s own [...] and he [...] Minister of Christ, there [...]

But [...] w [...]ich he pleads for in this [...] ▪ we must hav [...] answe [...]ed, that [...] great Apostacy and Decleni [...]ion. And whe [...] the Reverend [...] out th [...]s in the year 1 [...]93 some of the old men and women did express th [...]mselves after this Rate T [...]at it was not thus from [...], and that he had pull'd such a [...] the good old way [...] a little while brin [...] the whole [...]abrick to th [...] ground No [...] without reason, for if particular Chu [...]ches are [...], if Pastor and Flock are Relat [...] and Correlate, [...] to one another▪ as Hu [...]band and Wife, if the offence of a Mi [...]ist [...]rs [...] in a mutual Election b [...]tween the [...]hu [...]ch and him; th [...]n we can by no mean [...] allow the Authors assertion, That a Pastor may administer, &c 'Tis in vain to plead, I [...]ere may be as well communion [...] Offi [...]ers, as of Mem­bers; for these Principles will not allow so much [...] a Mem [...]r of one Church to communicate in another. Hence the [...] Mr. Hooker (as the Author [...] him) could never get over that diffi [...]ulty, but looke upon it as unwarrantable [...]or private Members to communicate in a­nother [...]hru [...]h Neither can Dr. Owen or Dr Go [...]wi [...] (whom he [...] pi [...]l [...]rs among the Congregational) though the [...] tw [...]st and squeze and strain ha [...]d, maintain this Truth on these Principles, no [...] satisfy a ra­ti [...]nal mind about it. Tho' they plead [...] Members for that time, yet this no more excuses it, tha [...] if an [...] to hide her shame and fo [...]ly, should excuse it by saying She made the Man her Husband o [...] that turn and act. For if we [...] it to the narrow, the Administrator and deliver the Sacrament as an Officer, or not▪ ther [...] is no [...]: if as an Officer, the [...] he h [...]s Power from Christ, as [...], to administer the Sacrament where he is occasionally c [...]lled. And [...]hen down go the Authors P [...]inc [...]ples at once, of the Churches bei [...]g specifically distinct, of the Essence of the Ministerial Ca [...] lying in the mutual Election of M [...]ister and People, of Pastor and Flock b [...]i [...]g Relate and Correlate, so as to give being to each [Page 31] other, as such; or else on the other hand, it must be said, That a Minister, when he administers to another Flock, acts not as an Officer, but as a private Man; and this lays all in common, and destroys the Ministerial Power at once And to attempt to reconcile it with our New-England Platform, will be but (as Mr. Hooker has the expression) to make the Plat-form to speak Daggers and Contrad [...]ctions. Neither can it be pretended, that the g [...]nerality of the Ministers in New-England were of that mind in the beginning. In the Answer of the Elders of several Churches in N. England, u [...]to the Nine Positions, it is sai [...], Position 8. If you mean by a Ministerial Act, such an act of Autho [...]ity and Power in dispensi [...]g Gods O [...]dinances, as a Minister does [...] to t [...]e Church whereunto he is called to be a Minister, then we deny that [...]e can p [...]r [...]orm any Ministerial Act to any other Church but his own, beca [...]se his Offic [...] [...]xtends no [...]arther t [...]an his Call. And now we appeal to the Reader, if the Reverend Author must not either Renounce these hi [...] [...]rling Principles, or own himself guilty of that Declension f [...]om th [...] first Principles of New-England, which in another he would call [...]po [...]acy.

And indeed, we know well enough, that a few years ago, no young man could have escaped that odious Brand, that durst have printed such a Principle. But all is well that we do our selves, and every other Congregational Tenet had been laudably rejected, had some men the doing of it. Let another presume, he is a Back­slider, an Apostate, Proud, Rash, Contemptuous, and Despiser of his Fa [...]hers. The same th [...]ng, (to a [...]ude to the Authors words, pag. 71.) in one man, is a modest inoffensiv [...] Dissent in another, a daring Contradiction to Synods.

Qu. 16. Is it a Duty for Christians in their Prayers, to make use of the words of that which is commonly called the Lords Prayer?

Though the Authors answer hereto be very large, yet we shall say very littl [...] to it, or against it. He yeilds and allows, it may be law­fully used, as well as othe [...] Prayers and Passages in Scripture, in our Addresses to Heaven: That it has been used in antient Times, he does not deny; and we know that it is most f [...]equently used by the most famous Divines in these days. And he gives us an instance of [Page 32] Mr. Jer. Burroughs, which we thank him for, having never heard it before. That it has been abused to Superstition, and the Tryal of Witch-craft, we also know; but the abuse of a thing does not take away the proper lawful Use of it; nor is it fit so far to gratifie those that made it a Charm, as for that reason to refrain to use it

But verily the Author w [...]uld have us more superstiti [...]us than we are willing to be; for h [...] quarrels at the varying but of one word or clause in this excellent form of Prayer: If instead of Debts or Sins we say Trespasses, it is a fearful Crime. For why? says the Author, It smells rank of the Liturgy, its learn'd out of t [...]e Common-Prayer Book. He might have said rather, That we learn first to read it so in our Horn-Books, and are mis-taught from our Infancy. But truly, we account this diff [...]rence of Translation a petty thing. And if in­stead of Hallowed, the Author would say Sanctifi [...]; and instead of daily Bread, he would chuse to say convenient Food, we should not [...]ll foul on him.

No, says the Author, pag. 123. why then you give up the Cause In truth, then the Author has no adversary in the wo [...]ld, where the Lords Prayer is used in any Language beside the Greek; for who binds himself to a Translation, as to an Original? but the Author's meaning is apparent, he would insinuate into the heedless Reader, That whoever useth the Lords Prayer, ought not to vary one word from the words Christ gave it in; and truly, then they must, like Barbarians to the People, tone it in the Original Greek.

We would offer here one Query more. Does the Author mean, in stating this Question, to enquire whether it be an indispensible Duty to use the words of the Lords Prayer in all our Addresses to God, so that as often as we [...]ow our Knees in Prayer, we should think it neces­sary to repeat this Form? Here again he would have no Adversary under Heaven Yet the Question may be strained to all this, and he has taken no care to bound it.

But to detain the Reader no longer, 'tis enough and enough that the Reverend Author justifies it as lawful; for then doubtless it may be sometimes proper: for that would be a strange thing indeed, that is always lawful, and never (in no Circumstances▪ not in that of Mr. Burroughs himself) can be proper. But since 'tis lawful, I'll for once give my sence when it is proper, scil. When People have been [Page 33] long taught and made to believe, that the Use of it is Superstitious, To place a great p [...]t [...]f their Religion in the dislike of it; To think this a principal ground of Non-conformity, and a di [...]inguishi [...]g Badge of a Dissenter; or, that it is too vain a Formality to compo [...] wi [...]h the Spi [...]it of Devo [...]ion. Then, if ever, it is high tim [...] to cor­rect such a Prejudice, and to show the People it may be used without Superstiti [...]n, and that neither the Spirit of Religion, nor yet the Arguments for Episcopacy, Pr [...]sbyterianism nor Independency are any ways concerned in this affair.

Here we would crave the R [...]ders patience for one Quotation, and the rather inasmuch as the N [...]me of Mr. Phil [...]ip Henry m [...]y be of more Aut [...]o [...]ity with the Reverend Author, than many arguments, when bar [...]ly offered by us. It is s [...]id in th [...] 97th page of Mr H [...]nry's Life, ‘That he lo [...]k [...]d upon the Lords Prayer to be not only a Directory or Pattern for Prayer, but (according to the advice of the Assembly of Divine [...]) proper to b [...] used as a Form. He thought it was an Error on the o [...]e [...]and to lay so much str [...]ss upon it, as some do, who think no solemn P [...]ayer accepted, nor no solemn administration of Wor­ship compleat without it; and he thought it an Error on the other hand not to use it at all, since it is a Prayer, a compendious com­prehensive Prayer, and may be of Use to us, at least, as other Scripture Prayers; but he thought it a much greater Error to be [...]ng [...]y at those who do use i [...], to judge and censure them, and for no other reason to conceive Prejudices against them and their Ministry. A great strait (saith he [...] poo [...] Ministers are in, when some will not near them, if they do not use the Lords Prayer, and others will no [...] hear them if th [...]y do! What is to be done in this case? [...]e must walk according to the light we have, and approve our selves to God, either in using [...] it, and wait for the day when God wi [...]l mend th [...] matter, which I hope he will do in his own due time.’ — Thus spake the holy and heavenly Mr Henry, and with in the late Reverend Dr. Bates, who writes the D [...]dication of his Life, and as he hath fully expressed ou [...] sense in this mat [...]er▪ so we would wait and pray w [...]th him, for the Happy Day ▪

Well, but if the case be so circumstanced, says the Author, pag. 135. that it cannot be done without Offence, it is rather a Duty, and wil be [...] pleasing to Christ, not to use it as a Poru [...]. But then such Offence m [...]t [Page 34] be manifested, and appear to be conscientious. This confirms what I before suggested, That there is a riveted Pr [...]judice people are e [...]u­cated in against this Practice, that they start at it as a thing in it s [...]lf sinful and scandalous.

But to show we are in Charity with the Author, and all those who omit the Use of this excellent Form of Prayer, we shall close this Chapter in the wo [...]ds of St. Pa [...]l, Rom 14.3 Let n [...]t him that eateth d [...]spi [...]e him that eateth not; and let not him that eateth not, judge him that eateth.

Qu. 17. May the Churches under the Presbyterian and Congrega­tional Discipline ma [...]tain Communion with one another, notwithstanding their different Sentiments, as to Church Government?

The Author answers, That they may and ought to do so. And truly, had this Book contained only this one Question and Answer, it might have turned to more Edification than the whole. He tells us, There was greater Differences than these in the Apostolick Churches. [...]e thinks then we of latter Days may the better bear with one another, the effusions of the Spirit of Peace and Truth being since much restrained

The Reverend Author observes further, That both Perswasions have been Confessors and fellow Sufferers, and [...]e thinks this should endear them. We think so too, but to our sorrow, some of us have heard how it hath been in England, & now, alas! we see it verified in our [...]uthor, that when their own Persecution ceases, they carry on the Tragedy on others. We do not wonder at what the Author saith Mr. Baxter told him, That if all Independants were like N. England Independants, he would soon be one. For we can easily guess what deceived that ex­cellent Person (whose Moderation suited his Piety & Devotion) into so endearing an Expression. He form'd his Idea of New-England Independency by the Authors plausible carriage when in London, which th [...]ugh for that time might be very sincere, yet either the difference of the Climate, or that his Dominion here is more rightful, quite alters him. We are assured, the Author is esteemed more a Presby­terian than a Congregational Man, by scores of hi [...] Friends in London. [...] ▪ is lov'd and reverenced for a moderate Spirit, a peaceable Dis­position, [Page 35] and a Temper so widely different from his late Brothers in London He was most conversant at the Presbyterian Board, and oftenest in their Pulpits, and professed the greatest Reverence for their Persons. And no wonder Mr. Baxter should be so enamoured of such Independents! Did our Reverend Author appear the same here, we should be his easie Proselites too. But we are loath to say how he forfeits that venerable Character, which might have conse­crated his Name to Posterity, more than his Learning, or other honorary Titles can. To confirm what we have here said, the Author declares how Instrumental he was to promote the Union betwixt the United Brethren in London. We only wish he would be as cordial and active to keep it, as he was to make it; or else the World will think his Zeal for it was, because far enough from home, where In­te [...]est was not touched.

As for the thr [...]e Articles of Ʋnion, which the Author transcribes, we would endeavour to maintain them, and all the rest. But there are s [...]me Cases and Times, when Ministers of some particular Opi­nio [...]s will not bear to be consulted wi [...]h. Or if there is a necessity of di [...]b [...]ying their Opinions for once, it is best not to consult them, mee [...]ly to do their Counsels the more Despight. We think this modest and ingenuous Nor can it be reas [...]nably ex [...]ected that a Congregational Classi [...] (if such there be) should be consu [...]ted in those th [...]ngs w [...]ich are properly P [...]esbyterian, their Prejudice, in favour of their own Opinions, rendering them unfit to advise with in that matter; and the more serious the appl [...]cation to such is, the more severely would they think themselves bantered.

As to his Query, Whether the embodying into a Church state be not a mighty matter? We must needs profess, we want some better account what that is, before we can so esteem it. We read nothing in Scripture of gathering a Church, or embodying it into a Church state, unless it refers to the converting and baptizing of Heathen, and then admi­nistring the Ordinances of the Gospel in a stated way to competent Numbers, whose convenience will permit th [...]m to meet constantly at one and th [...] same place of Worship. All further Solemnity in this matter is ex abundanti, and therefore the matter seems not so very weighty.

[Page 36]WE now humbly take leave of the Author and his Book, wishi [...]g there had been no occasion for there Reflections, and accounting it a sufficient Apo [...]ogy, that we have been c [...]ntending for what we apprehend to be the Truth; and it became the more ne­cessary to vindicate it, lest it should suffer more by the Reverend Author's Name and Authori [...]y, than by [...] a [...]gum [...]nts So far is the Presidency of the Colledge from being a Pro [...]ction, that it is the loudest argument in ou [...] [...] for a zealous [...].

Nor can the Reverend Author much resen [...] [...]his our search after Tru [...]h, if he remembers the liberty that the humble and holy Mr. Baxter once Pray'd him to take, in examining and refuting any Errors he should find in his Books, or sh [...]uld the [...]uthor g [...]ow angry, it would but cause us to su [...]ct (what abundance of people have long obstinately be [...]ieved) that the contest for his part is more for Lordship and Dominion than for Truth.

'Tis possible some good people may blame us, for carrying on the Contention, whe [...]in, as one saith, though [...] be but little Truth gain'd yet a great deal of Cha [...]ity may [...]e l [...]st. We hope the b [...]st, as to both these, but however it happens, we are willing [...]o promise the Reader, that scarce any thing shall provoke us further to concern our selves in these disputes: no, not so much as to make any Return, should a Thousand pretended Answers be publi [...]hed; for we love not to be contentious, but [...]as the Reverend Author is wont to say in like cases it suffices that we have born our Testimony.

And here we must do justice also to those who have first openly as­serted and practised those Truths among us. They deserve well of the Churches of Christ, and though at present decryed as Apostates and backslider [...] ▪ the generations to come will bless them. So a score of years or more past, the En [...]argement of Baptism was cryed out upon, as a woful declension▪ but the present generation feels the happy effects of it, and rising up at the Reformers names▪ do call them blessed

To concluds all, i [...] is the Answerers sincere desire and design, if it be posible, and a far as in them i [...], to live peaceab [...]y with al [...] men 'Tis the [...] prayer, that God would grant peace and Truth i [...] our dayes, rebuke the evil Spirit of pride, uncharitableness, come [...] [Page 37] contempt of others, and pour for [...] on us all his Spirit of Grace and Love.

And now the God of Peace, that brought again from the Dead our Lord Jesus Christ, the great Shepherd of the Sheep, through the Blood of the everlasting Covenant, make us perf [...]ct in every good Work to do his Will, working in us that which is well pleasing in his sight, through Jesus Christ, to whom be glory forever. Amen.