-.A 4, 
 
 
 'A."-v 
 
 
firiw ^jCtH* ^5-^ ' . XI X ' ^ 
 
 "^ PEINCETON, N. J. ^' 
 
 :^/ 
 
 I 
 
 Presented by Mr. Samuel Agnew of Philadelphia. Pa. 
 
 
 
w 
 
 *< 
 
 N C E 
 
 tberty • 
 
 > I N G, ^ 
 
 !;'ng a true State Of the 
 ■'ONsociATioK, front 
 crabie Body. 
 
 ;»ngg and Prucedure of 
 ♦OKO, with ihc Rea^ 
 
 ^ of a certain anony- 
 
 *nd EIDERS 
 
 at Stafford, 
 
 Stafford. 
 
 s ^e Stream of Brooks 
 
 Job. 
 ? To his own Miliar be 
 
 St. Parl. 
 ance wirh GoDjK r cef- 
 ^ Kigbt fojurge forkm- 
 
 Dr. FosterV 
 '»9 Church or Atr<mblyof 
 U( ^f-.hfi to them {torn 
 ■•*> and 'mpofe them upoa 
 Dr, Watts. 
 
 -BAY: 
 
 AH THOMAS. 
 

 
 « 
 
 •vV*^i "^ 
 
 Presented by t 
 
 11 i' ^^^n/uu 
 
 i' -■> /:. <^i^ 4 
 
 i<V . tP' 
 
 {'. 
 
 ^ 
 
DEFENCE 
 
 RELIGIOUS \iBERTY • 
 
 COMPREHENDING ^ 
 
 I. The INTRODUCTION ; containing a t/uc State of the 
 
 Matters judged upon by the lite Consociatiojc from 
 
 their Rife until laid before that venerable Boiiy. * 
 JI. PROTESTATION .gainft theD.inge and Procedure of 
 
 Consociation at WfiST-STAFFORO, with ihc Rei^ 
 
 Ions of it at large. 
 
 III. STRICTURES o» the REPORT cf . ccuin .nony- 
 
 Concluding with 
 
 An Address to the Reverend EIDERS 
 
 Of the !»« CONSOCIATION at Stafford, 
 
 •'^^ AMD 
 
 ^ An Addrefs to the Peoble of CoKjrEG:Txcu.T. 
 By ISA AC'^FOSTER, -^. iW. 
 
 Paftor of the Church in West-Stafford/ 
 
 ''A ■) ,^"^ ^Brethren havt dealt deceitfuily a> a Brook> as ^e Stream of Brooks 
 > "^^ /hey pafs away. Job. 
 
 *Vh3 »n thou that judgeth another MaQ> Servant ? To hi* ownU^Hir |»e 
 .ftandtih or f»ikth. St. Pai^l. " 
 
 inctf Rtligion is the Means of procuring us Acztptin'if «!ith GoD,ii /f. cef- 
 ferlly fclJowf, that cveryrMar* ha» in aodsubicd Right fojunge farkm- 
 [Hl^: Dr. FostkrV 
 
 iihop or Prjftjyter, no Syoru? or Council, no Church or Aiffrmbly of 
 t*R, (mce the Dajs of IntbWatbn, hath Powtr i^e ived to them from 
 00, to maks Creeds or A*iicm of Faith foj ui, and "mpofc them upoa 
 Underftandingi. Dr, Watts. 
 
 MASSACHUSETTS-BAY: 
 JESTER, Printed by ISAIaH THOMAS, 
 
 MDCCLXXX, 
 
 'V 
 
l^rf'H 
 
 
 ^ £cch 
 
 / 
 
^( 3 ) 
 ADVERTISEMENT. 
 
 IT is proper to inform the Public that at the 
 time of the gathering the Church at Weft- 
 buSoxA^wbich was done by the Council that or^- 
 dained me^ neither myfetf^ nor the Church a^ 
 dopted Say-Brook Platform^ or any other of 
 human compofition % though both Say-Brook 
 •and Cambridge tjoere taken under confiderati^ 
 on ; but agreed to receive the Bible as the only 
 authentick and infallible rule of faith and dif" 
 cipline : yind proceeding upen this divine Plat- 
 form, we have ever enjoyed the great ell bar'- 
 mony until our peace was broke in upon by the 
 contentious and dilnbedienty aided and abetted 
 by our brethren of the vicinity ; and when our 
 former chri/tian love and concord will again 
 be rethredy we leave with the meek and peace * 
 able Jefus^ whom we acknowledge as our law-' 
 giver ^ king and judge ^ while we endeavour to 
 keep the unity of the fpirit in the bond of peacCy 
 that we may ie called the children of God. 
 
 Previous to the Se/Jion of the late Confociation 
 at Weft^-^StafFord, the Church in this pace 
 came to the following refolvCy viz, 
 " At a meeting of the {econd Church of 
 
 Chrift in Staffordy at the meeting-houfe, 
 
 Oilober lothy 1779 : 
 ** It was put to the Church to Bgnifyy by their 
 votCy whether they were now of the fame mind 
 refpedting the Scriptures of the Old and New 
 
{ 4 ) 
 
 Te/lamenfyds exprejed in their covenant drawn 
 up and fuh fori bed tOy at the time of the gather - 
 ing of this churchy in which are thefe words^ 
 ^* We take the fcriptures of the Old and New 
 Teftament to be the only infallible rule of our 
 faith and practice, fubniitting ourfelvcs to Je- 
 fus Chrift, as only Lord of confcierACC; calling 
 no man in this fenfe maftcr and lord, for one 
 is our matter and lord who is in heaven f 
 7hat as you have never admitted any rule of 
 dodtrine^ or platform of difcipliney but God's 
 ivsrdy fo you never will ; hut conliantly rejeSl 
 whatever Jhall be propofed to you by any man or 
 bod^ of mens that has nothing better for its 
 authority than the opinion of men^ though of 
 the greate/i name and jame^ that your faith 
 Tnay ftand^ not in the wifdom of men^ but in 
 the power of God * Fully agreeing in that well 
 known proteflant opinion^ as clearly founded on 
 the word of God, that no many or number of 
 men, feperated or united in council^ fmce the 
 time of Chrifi and bis Apo files, have any right 
 to decide in matters of faith : 7 hat it is incon- 
 fiflent with the refpedl due to Chrifi for any to 
 attempt it. 
 
 " Voted, In the affirmative, Nem, Con." 
 A true copy of record, Attefl. 
 
 ISAAC FOSTER, Paftor. 
 The above vote oj the Church, with the rea- 
 tons of my protefl againfl the jurifdidiion of 
 Confociation^ were laid before that body. 
 
A s ) 
 A DEFENCE 
 
 GF 
 
 RELIGIOUS LIBERTY, &c. 
 
 cegeaoMcoeoDOMaeeocwoaeoogeMMM* 
 
 L Introduction: Confaininga true State 
 of the Matters judged upon by the late Con- 
 fociation, from their Rije until laid before 
 that venerable Body, 
 
 FROM the time of my firft fettling with 
 the people in Wed- Staff or d,{^h\Qh was 
 pdober 31, 1764) until the year 1778, I 
 lived as happily with them as any Miniftcr 
 upon the Continent with his pcople,perhaps : 
 I loved the people, and to ferve their beft 
 intereft in ,public and private, in licknefs and 
 health, was my delightful employ 5 while I 
 received, in return, many teftimonies of their 
 cordial and fmcere regard to me, and for the 
 truth's lake which I preached unto them ; 
 which, in many inftances, appeared to have 
 a good cffcft upon them : On which ac- 
 count I had rcafon to reioice that I had not 
 
( 6 ) 
 
 run In vain, nor laboured in vain among 
 them. 
 
 In 1778 my falary, which according to 
 agreement was fixty pounds lawful money 
 annually, by the depreciation of Continental 
 money, was become almoft nothing ; fo that 
 I found mylelf obliged to afk for fome al- 
 lowance to be made me. In March 1778, 
 a meeting of the fbciety was called to fee if 
 they would afford me any help. At this time 
 thofc who were betrufied with the prudeiiti- 
 als of the fociety were chiefly ftrangers,new- 
 ly come to refide in the place, and by ren- 
 dering thcmfelves popular had got into places 
 of truft : An error this in the people which 
 X I would caution all other focicties againfl. 
 nuUij 'ttiu/The Committee oppofed any thing's being 
 ^tiiil^:^ done for mc in a parifh way ; that which 
 ^j^ •jj^'^^lhcy chiefly urged-, wds that it would op- 
 TTU^ in^ tut J^^^^ ^^^ poor, &c.-— The fociety, which 
 6ljL *i^d been ufed to peace before, Teemed much 
 
 ^^ ^^Yurprifed to fee a fire kindled ; and to put 
 out the fame, a number of the principal in- 
 habitants propofcd to me, at the time of the 
 meeting, to accept of a fubfcription for that 
 year, to which I contented in cafe it were 
 adequate ; to bring this about they defired 
 an adjournment of the meeting, which was 
 granted. At the adjourned meeting I figniiied 
 my acceptance of what was fubfcribed, and 
 fo the difficulty feemcd to fubfide for the prf2- 
 
< 7 ) 
 
 fcnt. Neverthelefs I could often hear of the 
 
 Committee's tejling one and another, that it 
 
 was unreafonabic to allow mc any more than 
 
 the nominal fum, and whatever they did 
 
 more was over and above their contract with 
 
 mc J that they were und^r no obligation to 
 
 do it, and the like. Towards the clofe of 
 
 this year, the Committee, without being de- 
 
 fircd by mc, came to my houfe and told me, 
 
 they underflood that I wasuneafy with my (a- 
 
 lary and wanted fomc help from the people 5 
 
 and as there would be bufincfs enough on the 
 
 annual mecting,without that, they thought it 
 
 beft,if I was willing,to have a meeting called 
 
 on purp^fe to fettle the matter relative to my 
 
 falary. I told them I was willing if they tho't ^ /i 
 
 beit,andhad mentioned it to one of them fome % *^ **^<^ 
 
 lime before, that I had thoughts of defiring(^^(/rti/^ 
 
 an interview with the Committee 5 they then h^^ ^ ^ 
 
 afked me, what my rcqueft was ? I told them 
 that they knew the whole affair as well as I, 
 a bare fupport was all I afked for j I v^as 
 willing to bear an equal part of the burdens 
 of the pfefent day, and would give up one 
 <[uarter of my falary,if the parifh would make 
 the refl good, giving me forty-five pounds as 
 good as it ufcd to be. One of them, upon 
 this, afksd m^ how I would have the warn- 
 ing drawn ? I told him that it was not my 
 bufincfs tu make warning3,thcy knowing the 
 affair, v/ere quite able to do ,ihat. Another 
 
 A 
 
( 8 ) 
 
 fpoke and fald, we muft warn the foclety to 
 
 come together, to fee what addition they 
 
 would make to the falary. I told them I 
 
 thought it not proper to talk of addition to 
 
 the falary, when I offered to give up one 
 
 quarter of it. They told rne that fixty pounds 
 
 was fixty pounds, and if the fociety paid that^ 
 
 they fulfilled their agreement with me, and 
 
 if they allowed me any more it would be 
 
 by way of addition. I afked them, if they 
 
 thought fixty pounds Continental money was 
 
 equivalent to the fociety 's agreement with 
 
 me ? They told me they thought it was ; 
 
 and two of them laid they (hould never hold 
 
 up their hands for my having any nfore, and 
 
 added that they believed that the greater part 
 
 ^ of the parifh was of their minds : The other 
 
 ^/tv^ ^faidj it did not belong to them to determine 
 
 ^itu i$ Ih^}^^ matter, the parifh might do as they faw 
 
 I X- oft ^^' I told them that if the fociefy was of 
 
 i\yL\}Kn' ^^^'^^ ^^^"^s, I fhould be glad to know it, 
 
 i that J might know what to do, and accord- 
 
 Cil ^^"S^y dcfired a meeting j they therefore warn- 
 
 J * -^ ed a meeting to ke what the fociety would 
 
 n%i a^r^Xadd to my lalary. I wrote to the fociety, 
 
 ^ (faults which was read in the meeting, fliewing 
 
 ^ -^^ them that I did not want an addition, but was 
 
 V willing to give up a quarter paft,as I had told 
 
 ^fmL<4^ theCommittee : The event was that the focis^y 
 
 " refufedtoadl upon the warning. The annual 
 
 meeting Yoon ChSjfic-, the fociety dropped thefe 
 
( 9 ) 
 
 t^en,and put in a new Committee ; at which 
 they appeared extremely offended both with 
 me and the people : And now they began to 
 fault my preaching, arid to form a party in 
 the parifli. No ftone was left unturned to 
 difaffedl all they could influence towards 
 my preaching j and whatever I faid in pub- 
 lic was perverted and condemned as heretical 
 and damnable. One of them left the com- 
 munion. A few days after^ being at my 
 houfe, I afked him the reafon of his conduft 
 in. withdrawing from communion ? He 
 told me it was owing to his being offended 
 with me and the church : I afked what we 
 had done to offend him ? He told me that I 
 preached doftrines he thought were falfe,and 
 the Church received them. I told him he 
 was wrong in leaving thecommunion until be 
 had given me and the church notice of his 
 uneafinefs and endeavoured to (et us right, 
 if wrong; and would never be juftified in do- 
 ing as he had, and read to hitnfome paffagcs 
 in Cambridge Platform, which he profeffed 
 to like, and which condemned fuch pradice. 
 He then told me he had done nothing with- 
 out advice from a neighbouring Clergyman^ 
 who told him he could not be blamed for 
 leaving the communion when he plealed. I 
 difcouried with him two leveral times, and 
 laboured to convince him of his error ; but 
 all was in vain, he fuppoited himfelf upoa 
 B 
 
( Id ) 
 
 ^ the advice of this Clergyman, but rcfufed to 
 j/?C^/i^fgll ^g j^is name, though I have fince dif- 
 ( ulCcj^ covered who the Clergyman is ; he Uves in a 
 — JWu- neighbouring town, and was a member ^f the 
 KnuLy ^ late Confociation, This delinquent meaiber, 
 KirUM , neverthelefs, has had the audacity to deny 
 .tfc^jG — ^hatl ever faulted him for withdrawing from 
 / ^ communion. In Junelaft the AJfmation fet 
 - — ^ at my houle, a few days before which Solomon 
 Bixby brought a paper to me containing ten 
 articles of charge againft my dodrines, 
 which he faid he intended to lay before the 
 ylffociation, defiring me to read the fame,and 
 Uy whether I owned them or not ^ I read 
 them, and obferved to him that they were 
 generally falfe as they lay in the charge, and 
 not one of them exprefTed as I had exprefT- 
 ed myfelf upon thofe matters : He then de- 
 fired me to draw a complaint myfelf, that I 
 would be willing to own, as he depended 
 ^j upon me for proof 5 I told him, I was will- 
 -^i*^^ :?<ingtodo it, but had not time then. The 
 >J£?\|uw/^ffQciation met,and he appeared and prefent- 
 Pii^hf* cd his complaint as he had fliown it me bc- 
 M ^"^^ fore, without any figners but himfelf, though 
 ^ li t?r» in behalf of others : Upon the AJJociatiori% 
 J <H F*^?^^infifl:ing that the others referred to (hould 
 |^j«t? fubfcribe faid complaint with him, he pro- 
 c^t*^^ cured three others, viz. Samuel Fullery Ze* 
 y^ e^n phaniah Alden, and Benjeimtn Ellis, The 
 .^^^i t^ AJfociation alked me whether gowned the 
 f,'.h W-^" ^^^"^ 5a.vci msicli (jsil cmi t^cU^^^ 
 
( It ) 
 
 charge ? I told them that in general it was 
 
 wrong, but that there were fome things fo 
 
 near the truth, that I thought it would be 
 
 difhonourable to deny them. I was thea 
 
 defired to point out what I owned j I did fo, '' 
 
 which were four of the articles. The Ajjhcia' 
 
 tion then went into the confideration of what 
 
 fliould be done ; I told them that I fuppof- . 
 
 #d they had no cognizance of the cafe— A f «^''* f^^^* 
 
 one of the members told me I was miftakcn, <^f>vJi Vtit^ 
 
 and added, "I had zhinf of thi8,and therefore f^^t^atfiit 
 
 refy that he had : Another replied, " why all aiul ^'^^ 
 error is herejy :" I then concluded to leave ri(^c/?tt^S r= 
 them to proceed as they pleafed without ^^^t, ^It'ciii" 
 making any oppofition at that time. They |b /*' 
 fcon refolved upon a committee to meet oa '' \ '^^f^^l 
 future time to confer on matters, and pro- it^ 2 £ct;^^ 
 pofed the fame to me ; I told th^m that as ^9^ r^? 
 I had been publicly accufed, I chofe to de- ' "* "" 
 
 fend myfclf in public,fhouid therefore choofe 
 that the Confociation be convoked if they 
 judged the matter cognizable by them j but 
 that was declined : I then told them that I 
 would not converfe with the committee, but 
 if they defired it, would fend them, in writ- 
 ing, a defence of what I owned of laid 
 charge. Accordingly the Committee was ap- 
 pointed to meet at the Rev, Mr.P^rry's, Sep*- 
 
( t2 ) 
 
 tember i.— I wrote them according to pio- 
 mife. They advifed to calling the ConCocia- 
 fion, but referred that matter to the next Af-^ 
 fociatiofiy in 0<flaber. The yffociamm' ad- 
 vifing a convocation of the Confociation, let- 
 ters jwere ac-cordingly iflued out for that pur- 
 pofe, and their feffion appointed to be the 
 firft Tuefday in November, at the houfe of 
 Ebenezer Gay at Stafford. A fevv days 
 before the feffion of faid Confoctation, I re- 
 ceived an open paper informing me of the 
 approach of that venerable body to hear and 
 pafs judgment on my creed; and requiring^ 
 me to appear before them, figned *^ Iheodore 
 Hinfdale^ Charles Backus^ members of Con" 
 fociationJ* On the day appointed about one 
 half the Confociation ipet at the time and 
 place. 
 
 II. PROTESTATION tf^^/«/?^y&^ Design 
 
 and Procedure of Consociation at 
 West-Stafford, with the Reasons of 
 it at large. 
 
 S foon as the Confociation was opened 
 
 I defired, and with great difficulty a^ 
 
 length obtained, leave to read them a paper^ 
 
 in which I denied their jurifdiftion and right 
 
 Co judge on articles of faith, or make a creed 
 
 6^4-: i.ifV>Cfor me ; reminded them that the divine dif- 
 
 kKiiicf - pleafurehad been always teftiiied againfi 
 
 A 
 
( 13 ) 
 
 thofc who had prcfumtuoufly undertaken to > \^^^ ^"• 
 frame creeds, judge oil articles of faith for^lettli^^ 
 others, and impofe fubfcription. I complain- aUimtK (. 
 ed alio of injurious and abufive treatment in /\i 
 the paper fent me,notifying mc to appear be- i^^^ 
 fore Gonfociation as Judges ; and plainly told 6«-*4^ ^ 
 that venerable body, that unlefs they cxpli- ^gjphUm 
 citly dilavowed thofc words judge 2Lnd re^ %^^\a.^ ^ 
 ^quirey^ in their notification, I fh-juid confider ^^^l (l^a^ 
 myfelf in duty bound to publifli it as approv- , l.^ 
 
 ed by them, that the United States of *^ 
 America might be fenfiblc what they had 
 yet to expeifl from the dying ftruggles of the r^ 
 man of fin. I told them I /hould never rncet >C ^"^^^^ 
 them again when required fo to do 5 brft ^^^ft^ 3ci 
 ihould always be ready and cheerful to wait "^^1% m 
 on them, when defired with decency as a 'if^iH JP^nt^ 
 brother and equaL That I could not fubmit ^ ft 1^ / 
 to them as judges of my faith, without de- ^j^ l 
 ;nying the kingly authority of Jelus Chrlft,/ <^^ 
 until they fhould prodwce acommifSon,withy^cicjr(iain 
 the feal of Heaven affixed to it, conftituting^liA Jlu^z^-^^ 
 them infallible didators in matters of religi--^yjf^^^ \!t 
 on. I defired and even challenged a publicxa c^ti/r/i 
 difputation with them, on any points of reli-^ 
 gion wherein th^y were pleafed to difFer"^^^^^ "^ 
 from mc : And finally put the following ^ uUiln^ 
 <jueftions to them, for a refolution> viz. 
 
 * It IB veiy plain in the original of the nntification fent me^ that the «or4 yL. 
 require^ was firft written rtquefi : lut it (efmt this word waa too gentle, pi. 
 ^ific and hamanf) tofiiit with the haiightinefs and arrogance of the fabferf^ 
 ^t,«nd thffiffstt wai ehtnged, ob ktmi thoofbCi ftr tht word tc%Qitti 
 
 ifigiii thoofbCi ffr tht word fe<|aife> ^ 
 
( H ) 
 
 ^/iv¥ i jC h Have you any authority to judge of doc- 
 (ietlhifnt ^^^"'^^^ refpe<fting their agreement or riifa- 
 "~^ greement with the gofpel, that we have 
 not ? 
 
 IL Is your judgmcnt,as fuch, in any mea- 
 fure binding on us ? 
 
 III. What authority have you to require 
 us to appear before you, and anfwer to a 
 complaint that we teach and hold dodrines 
 contrary to the gofpel ? 
 
 IV. Have we not the fame authoricy,upon 
 report made to us by vile informers, that 
 you teach dodlrines contrary to the gofpel, 
 to require you to appear before us, and make 
 anfwer to charges, that you have to require 
 us to appear before j^ou ? 
 
 •<. I then obfervcd to Confociation, that fuch 
 
 ^,|5^^jUift for power and domination, as but too 
 
 «X caSJL "^^'^^"^^y appeared in them, would illy fuit 
 
 i^fh c (uch a free air as we brcaihed in this country j 
 
 t f !3^"^ tf^^t they unhappily came into exiftence 
 
 uriUu^ too late for the exercife of fpiritual tyranny : 
 
 •■ And then retired, afluring Confociation of 
 
 iHtiY^'^ 
 
 TV ^A^y readinefs to wait on them at any time, 
 )<AmiAit^f treated with civility, as a brother and e- 
 "' )f — qual. 
 
 Confociation, before their leaving the 
 meeting-houfe, where they were when this 
 paper was exhibited, voted that it was no bar 
 in the way of their proceedure : And ad- 
 journed to the houfe of Mr. Ebenszer Gay. 
 
( »5 ) 
 
 My paper was exhibited November 2i 
 the firft day of the feffioa of ConfoGiation, 
 towards nighc. The next day, about two 
 o*ck)ck, P, M, I received the following pa- 
 per froinCon{ociation,figncd hy Aaron Churcb^ 
 Scribe, containing a reply to my queftions. 
 
 ** The Confociation, taking into confidc- 
 ration the matters contained in the Rev. Mr. 
 Ifaac Boilers paper, publickly read ycfterday, 
 make anfwer to bis queftions, as follows, 
 
 '' Queftion L Have you any authority t9 
 judge concerning do&rineSy refpeBing their 
 agreement or dij agreement with the gofpel^tbat 
 we have not f 
 
 ** Anfwer, You as paftor and churchj,' 
 have a fole right to judge for yourfelvcs 
 what doftrines agree with the gofpel \ be- 
 fore you cdnfociated with thefe churches 
 you had a right to judge for yourfelves, whe- 
 ther the dotftrines we profeffed fo far agreed 
 with the gofpel, that you could confiftent 
 therewith have chrifti^n and miniftcria! 
 communion with us. You have now un- 
 doubtedly a right to judge for youcfelves, 
 whether the laws of Chrift permit you to 
 continue in fellowship wiih us. We only 
 claim to ourlelves as paflors and churchee 
 the fame rights with refped to you. 
 
 " Queftion II. h your judgment^ as fuch^ 
 with regard to doSlrines^ in any tneafure bind- 
 ing on us ? 
 
( i6 ) 
 
 " Anfwer, No further than it agrees v/Itli 
 the word of God, 
 
 " Queftion III. What authority have you to 
 require us to appear before yoUy and anfwer 
 to a complaint that we teach dodirines contra* 
 ry to the gofpel ? 
 
 ** Anjwer, None at all that implies in us, 
 as Paltors and Churches, any pre-eminence 
 of rank or order above the paftor and church 
 in Well-Stafford. All the authority w« claim' 
 is founded, tirjl^ In that endearing relation 
 between all chriftian paftors, as fellow fer* 
 vants of the fame Lord, and members of the 
 fame body ; which neceflarily implies a mu- 
 tual care for, and watchfulnefs over each o- 
 ther. Second^ That chriftian love which in« 
 dines us to perform that duty towards you, 
 which is required by the relatioR aforelaid. 
 7hirdy On the right we claim to judge for 
 ourfelves with whom Chrift permits us to 
 hold communion,and from whom he charges 
 us to withdraw for the fake of our own pu- 
 rity and prefcrvation. Fourth^ The example 
 of the church at Jerufalem with regard to 
 unfound dodlrine taught in the Gentile 
 chuiches, ASis xv. and the exhortation given 
 to Timothy to charge fome at Ephefm that 
 they teach no other do6lr4gp, i. 7m. i. 3. 
 Fifths Your union with us as a church con- 
 fociated by your particular confent, founded 
 in the foregoing chriftian principles^ and fig^ 
 
( 17 ) 
 
 nlfied and ratified by your long pracflice of 
 fitting and judging with us in fimilar cafes : 
 In tkc forms of which Confociation it is 
 agreed, * That all cafes of fcandal that fall 
 out within the circuit of any of the aforefaid 
 ConfociationSjfhall be brought to a council of 
 the Elders, and alfo the meflcngers of the 
 churches within the faid circuit. That when 
 any cafe is orderly brought before any coun- 
 cil of the churches, it (hall there be heard 
 and determined j which fhall be a final iffue, 
 and all parties therein concerned fhall fit 
 down and be determined thereby/ 
 
 *'=Queftion lY.Havenve not the fame autho- 
 rity upon report made to us by vile informer Sy 
 that you teach doSfrines contrary to the gofpely 
 to require you to appeat before us and make 
 Mnlwer to charges^ that you have to require 
 us to appear before you ? 
 
 " Anfwer^ la the anfwer to the firfl que^ 
 flion. 
 
 " With regard to the exceptions taken 
 againft the words require and judge, contain- 
 ed in the citation lent to Mr. Foflery wc 
 claim no other refpedt nor authority than 
 what is founded in the foremcntioned prin- 
 ciples of the communion of churches, and 
 cxpreffed in the conftitution of confociated 
 churches, which you, as well as we, have 
 adopted. Nor do we mean to impo/e our 
 judgment,ia matters of doftrine, in any fenlc 
 
( i8 ) 
 
 or meafure as binding on you, otherwife than 
 as warranted by thofe principles, and that 
 conftitution. The Council do therefore 
 hereby only fignify to you, that they defire 
 and expect you to attend and pay that re- 
 gard, and no other, which is due to brother 
 '^paftors and After churches, confociated with 
 you and the church under your paftoral care 
 for the purpofes of Chriftian and minifterial 
 communion." 
 
 This is faid, " A trjie copy from the 
 minutes," and is attefted by " Aaron Churchy 
 Scribe/* 
 
 Here follow the replies to what the Con- 
 fociation was pleafed to call anfwers to my 
 queftions. 
 
 [Note. What is put into notes under this 
 head of replies to the Confociations anfwers to 
 tny queftions^ was not exhibited to Conjociation^ 
 but is now added. Want of time and oppor^ 
 iunity^ during the fejjion of Confociatimy 
 obliged me to be as concife as pofjible in my re^ 
 plies to their pretended anfwers to my que- 
 /iions.] 
 
 I. Reply to your firft anfwer. 
 
 ift. I do not fuppofe that any Chriftian 
 or fociety of Chriftians have right, from the 
 New-Teftament, to withdraw communion 
 from an individual Chriftian, whether preach- 
 er or profeffor, or from a Chriftian church, 
 % except in the two inftances of herefy and 
 
( 19 ) 
 
 fcandalous immorality ; nor did I ever 
 imagine that you was warranted by the con- 
 ftitution of Connefticut churches to deny 
 Chriftian fellowfhip on any other accounts. 
 Your Platform,if I can underftand it, gives / 
 you no fuch right, but forbids any fuch 
 thing. Confeflion of faith, chap. xxi. (eft. 
 2. Preface p. 6. This right of private judg- 
 ment^nd decifion, both you and your Plat- 
 form acknowledge. Now Chrift hath ne- Jt't^^rrf^i- 
 ver given individuals, nor churches, any ^ncanift^n 
 right or privilege, the conficientious ufe oi-^^^^ ^i^^^^ 
 which will unavoidably fubjedl them to the -Jfti^H ojji, 
 inconveniences and hardships attending a *''/->>«^) Qu^- 
 denial of Chriftian fellowfhip and commu- nrarvl ^/i 
 nion : For then it would follow, that a man, ^id^^iL^ 
 by his fidelity to Chrift, would, by Chrift's ^ 
 rules, be debarred the communion of •' ^^^-''4"^. 
 Chriftians ! Indeed we (hall never adl right, ^^^^ ^^cal 
 nor according to the mind of Chrift in thefe jyrt^/ti/c/] 
 matters, until we determine not to withdraw c^cy en 
 communion from any individual, or Church, ctt^i ^ 
 except they either believe or aft contrary to >^^ i 
 exprefs fcripture, /. e. are heretical or im- i-tx^^^ 
 moral. If we as individuals, or in council, ^7^ ^\ 
 fhould have certain docftrines and tenets re- v^^*^^^ 
 ferrcd to us, that were evidently not contrary ci=^' iJk^^(f 
 to exprefs fcripture, purely that we might /,^ ChiUi 
 have opportunity to give our opinion con- ^ , 
 ceining their agreement or difagreement ^MiCn^<^^ 
 virith implicit or doubtful fcriptures j w^c mu tf^kil 
 
( 20 ) 
 
 might, warrantably enough give our opini- 
 on, and tcli our lenfe of the fcripturcs re- 
 ^ ferred to in faid dodrines and tenets : But 
 itvt muJLt when we fay, we will not read, pray, preach 
 c fi^/fkciAioc commune at Chrift's table with thofe 
 U7t^ [^wirr who differ from us in the interpretation of 
 cst./cn «^ implicit or doubtful fcriptures, we go on for- ] 
 n/qi>ruj t{ bidden ground, and treat our fellow men in- 
 . ^/tLJ i^rioufly,* 
 
 Gentlemen, if I perfectly underl^.ood what 
 
 1 »"ilM»—iM I I I I II I I ■ J *■ n 11— — — M»^l»ii .1 I II 
 
 * I would obferve further upon this anfwer to my firftqucftion, th»t it \% 
 
 Tcallj no anfwer at all. My quedion ie, < Have you any authority ro jadgc 
 
 tfoneerning do£lrtni8, refpcding their agteement or dirag^eement with the 
 
 gofpelithat wt have net.?' ' Anjwtr, You, as paftor and chorch, bava « 
 
 fole right to judge for yourfelves what doflrines agree with the gofpel ?* I» 
 
 Yi i) „: '-. ***•» ■" anfwer to the queftion ? It ftands thus, * Have you a right we have ^ 
 
 l/lJlOnifn not r ^njwer,* You have a foJe right.* The aofwer p^feds, < Btfott 
 
 ^^ -f" -^«. you confociatcd with tbefe churchei you had < light to judge for your felvea, 
 
 ^TCXi C^ •whether the dodrinei we proftfled, fo far agreed with the gofpal, that ^ou 
 
 ^1 f^t/tXA'fiCl^^'^* *'*°''^^"* theewith, have Chriftiaq and min'iftefial communion 
 
 ^T ^_^^ writh 08.* I aflc again, la this « reply to my queftion ? « H:ive yoaa >ight, 
 
 &c. we have not ?' Anjiver. * You had a right to judge wWctheryou aould 
 
 confifteatly have ChMftian and mlniftertal communion with us.* The ab- 
 
 (\ ^ i ll < i^, ^w*' y<^ S0«« OP ; « Yq« have now uadoubtedty a right to judge for yeor- 
 
 
 vci, whether the laws of Chrift permit yoo to centioue in fellowfljip with 
 
 ,' Again, the qneftion is, « Have you aotbonty or right we have not, to 
 
 iiilA^ CO^ judge of the agreement ofdotlriaea with the gofpei ?' A»Jv)tr, * You have 
 
 ^ ^ a right tojudge whether you can eonfitlently contiaut in /ellowftiip wich us.* 
 
 lltxitJ^ C^C- The laft claijfe of tkeir anfwer is, < We only claim, as paftora and churches, 
 
 i — \ the fame rights with rcfped to you/ What do thefe words* with rcfpf £t to 
 
 f i^ Vki^ 7""'* '*^'^ ^° ^ Certainly they refer to the judgment refpe^ng the confiften- 
 
 • h' cy or icconfifteacy of coromoning, having fellowOiip, &c. For they cannot 
 
 \l \sJ^ **^^^ *® ^^* ^'^ P"* °^ **'* anfwer ; for it woaid be nonfenfe to fay,* You 
 
 "m ^^ have a fole right, ice, and we claim ooly the fame right with refpeft to 
 
 (ti f^iiJ d*t*"'* ^ '^'*'* ^'^ht in one man does not, as I know of, have any fefped 
 
 i- ^^j. ^o a fole right in ar>y othe-' man. But there is nothing about commonioti 
 
 , i . -J I fx^^ or fellowlhip in the queftion. Thefe words rherefofe, * with refped: to you,* 
 
 ** '* yr refer ro judging on (omething foreign to the qiieftion, viz. the confidence or 
 
 fU^^^^^f^ vM inconfi-ieace of communing. Therefore, neither in the whole, nor in any 
 
 fj ^ part of this anfwer of the Coofociation, is there to be found any anfwer to 
 ^ t^*^^ my qaeftion : Nor Aould I ever have fufpefted it was defigned as an an- 
 
 wf^ . , jljCwer, had! not feeu the word, Aitfwer, wrote at the beginning of it. It 
 HJ QCV^^ had been eafy for thefe Gentlemen to have given a i'utBt anfwer to my 
 t kii^ '^ queftion^ if ic bai bitn eoofiftent with the defign of their convention es , 
 
 *yiA5lw»'el"^£ri| c> net liu ^tmjp^k^ U*^ liyh 
 
VH 
 
 ( 21 ) 
 
 you intended by withdrawing communi- 
 on ; the utmoft you pretend aright to do, 
 it might poffibly eafe me of many prefent ^ ^ 
 difficulties. d fCA^ 
 
 2dly. I never fuppofed, neither be-/w^ ^^ 
 fore nor fince my conlociation with you,ijao. it 
 that you held any dodtrines, which for- i^am^ 
 bid minifterial or Chriftian communion with Vkcfo/n^ 
 you, ihurvu i/j 
 
 II. Qaeftion 2d. " h your judgment, as ctm(^i^AK 
 juchy with regard to do^lrines, in any meajure tptUf^y^ 
 binding on us." *^onut^ 
 
 j4n/wer. " No further than it agrees with^/^ 
 the word of God/' ^ £w^^ 
 
 Pray, Gentlemen, is the above a reply to^, ^^ 
 the queftion ? The queftion is this, ^^ y^^^ iic/pi(4i 
 judgment, in point of dodrine, binding upon ° j 
 us ? You (sy; or fecm to fay, So far as it^^^^^^*^ 
 agrees with the word of God. But who isr '-''7/ 
 to be judge of this agreement or difagree-^^^^ /j^ 
 ment of your judgment with the word of^^ C^fii^ 
 God ? Am I to judge for mylelf, or are you ^ ^^ ' 
 to judge forme ? Again, granting your judg- ^>f^t>\r 
 ment agreeable to fcripture : Am I to re- 1^ ^^ 
 ceive and enibrace it out of deference to^-^ ^xLt> 
 to your* judgment, or from a facred regard _^ ^^ 
 to the divine authority ? And, if from a fa- '^^'^ * 
 crcd regard to the divine authority, (hould ^^^^ 
 my judgment refpecfting the interpictation of OAdt^^ 
 implicit or doubtful fcriptures differ from /^ t^v^-^y 
 j^ours, does this give you a right to do it, ^oV<^ 
 i^(.€u >j/iitit rrta^i toc^U^ cAu t<r0^r ki^ 
 
( 22 ) 
 
 or would it juftify you in withdrawing 
 communion from me } (a) 
 
 III. Queftion 3d. ^ IVhat authority have 
 you to require us to appear before you, and 
 anfwer to a complaint that we teach doStrines 
 contrary to the gofpelV 
 
 Anfwer. * None at ail that implies in us, 
 as paftors and churches, any pre- eminence 
 of rank or order above the paftor and church 
 ol Well Stafford' If you, as paftors and 
 churches, have no authority that implies any 
 pre-eminence of rank or order above the 
 paftor and church in Well Stafford \ you 
 certainly have none at all. Yet >ou feem to , 
 think you have fome, or you would not have 
 undertaken to give the grounds of it. 
 
 I ft. For your firft ground of authority. 
 Does this * endearing relation you fpeak of ; 
 or this care and watchf ulnels implied in it,* 
 give one paftor a right to decide for another 
 in matters of faith, or not ? That it docs, is 
 neither felf-evident, nor allowed by all men. 
 Here you will allow me to wait for proof. 
 If it does not give any right to decide in mat- 
 ters of faith, then I cannot lee the pertinen- 
 cy of its being mentioned in this manner. 
 The grand queftion. is yet undecided. 
 
 («) My fccond qaeftion is thiS) < It your judgment, at fucbt with regard 
 te do^fines, io any meafure bindiag on ui ?' Conr«c'ution •nfwer, * No ^o'- 
 tber that it agreci with the word of God,* Here, as in thtir aafwer to my 
 fiift queftion, they evidently evade gifiog a direft and pertinent anfwer. I 
 iid not a/k them whether their judgment, if it agreed wi'^h the word of 
 Codywu binding on ui j but wh«th«r their judgmint, atfuthf wai binding ? -J 
 
 ...... I t \ , T t I 
 
{ 23 ) 
 
 2dly. Is the * duty required/ an exercifc 
 of a right in one paftor to decide in articles 
 of faith for another ? The grand thing" in 
 queftion is yet undecided. 
 
 3dly. The things which are cffential to 
 Chriftian communion and fellowfhip are ei- 
 ther left to be decided by man's judgment, 
 or they arc decided by Chrift, cither expref- 
 ly or by indubitable confequences of what is 
 cxprefled. If thefe cffentials of Chriftian X 
 communion be left to be decided by human tXmUo 
 judgment, then one man hath as good aifc^/Zittr-c 
 right to judge what and how many they are,*- W^ rv^i^t,^ 
 as any other man. And if every man hath-^n^g^ 
 an equal right, &c. then no man hath any 7v<W ^ 
 right to impofe his judgment concerning (H^iuafi^^ 
 thefe effentials, &c. on any other man : Be« rv/n£2 ^ 
 caufe the right any one man hath to impofe fl6iv£7, J 
 his judgment on another, fuppofes this other |.t5a^<J^ < 
 to have no right to judge for himielf. T\\zxiz(xi(j^ 6cyi. 
 alfo no public body of men have a right to.je^j^^^^*' 
 impofe their judgment, concerning the effen- y^ ^^^ ^ 
 tials of Chriftian communion on any other tui>7i13/iU 
 public body, or on any individual : Becaufc^^i^ ^ 
 the impofition deftroys the idea of a right in ^mJg^ ^ 
 the public body, or the' individual impofed • zf^^^ 
 upon, to judge in this cafe, contrary to the j 'K 
 fuppofition. The right any public body has ji^^^^^ 
 to impofe their judgment, is certainly made ^^^^^^ 
 up of the fum total of their individual rights. U^^l> ncs 
 If no individual therefore has any right toim- <rti*« CU- 
 
f ( 24 ) 
 
 pofe his judgment on any man,then no public 
 
 body hath : For ever fo many cyphers will 
 
 ^ not amount to a /^/f//. By this ic is unde- 
 
 Ci Twiaar/niably evident that the effentials of church-* 
 
 .{cilfhtLjfpmmunion are not left to be decided by 
 
 '^ men. If the(e effentiak, &c. are decided 
 
 and determined by Chrift, whether it be 
 
 exprefsly or by the indubitable confequences 
 
 of what is expreffed ; the matter is plain^and 
 
 mankind arc not fubjedled to any of thofe 
 
 great inconveniences attending the various 
 
 and differing decifions of fallible men, 
 
 4thly. To this reply feveral things. 
 
 fir/it The doftrines taught by thofe who 
 
 Went from JuJea to Antioch did not concern 
 
 the eflentials of Chriftian communion, at 
 
 . that time, nor of falvation, A6ls^ xv. 11, 21. 
 
 ;l t ^^^^^^^^ ^^^ Henry on the 21ft verfe. 
 
 Imtj^h^i Second, No withdrawing of communion 
 
 jf/a/A^^was fo much as dreamed of by either fide in 
 
 ^t'^^^hisdifpute. 
 
 T,birJ. If the doflirines taught by thofe 
 
 men had regarded theeflentials of religion, the 
 
 ' ' council at Jerufalem bad fufiScient authority 
 
 to decide upon them ; verfe 28. Their de- 
 
 '**' ; crees were of divine authority, dictated and 
 
 *' *' diredted by the Holy Ghoft. When the 
 
 Confociation,now convened in this place will ^ 
 
 be pleafed to fliow their authority to preface 
 
 their rcfult with thefe words, " It leemed 
 
 Y^ good to the Holy Ghoft, and to us/' I fhall 
 
 df^iv-^ ik^ 01^7^0^'^ nhjta:k<. arf/^cQ ^ 
 
( 2S ) % 
 
 readily acknowledge the pertinency of men- 
 tioning the council at ycrufakm, us a prec«- 
 dent for their convention and procedure ; 
 until then I miiPc view it akogeth«r innperti- 
 nent : And do realiy judge the Confociatioa 
 would view it io too, had they fcripturcs to 
 mention that were pertinent to their pur- 
 pofe. //^J 
 
 To the quotation i 7im, i. 3. Gentlemen, 
 is it an article in the charge exhibited to you, ji /^ 
 
 that the paftor of the church in We/i-Sfaf- Ifi/t^ ^^ 
 forJ, entertams his people with " fables and Ifu. (x£crf\> 
 endlefs genealogies/' &c. I am perfeftly ^^ (miu IJv 
 afhamed to fee fcriptures thus quoted I and CiuV^iJv^ 
 I beg, Gentlemen, you would never let it be ^ ' , 
 
 known, out of your own body, that thefe^J^tl^/ 
 texts were ufed under thele circumftanccs. « « 
 
 5thly. " Anfwer."— I am utterly lgno^,,X^'^ 
 rant or any union 1 ever formed w)th y^^» ^^^^L^i yy^' 
 which was Signified and ratified by my long /^^a SUJK^:^ 
 
 (^) Mr. ii/<i/-/, io bis retuixka on a Ute Pannplct wrote by M.,HobarfitncX^j iXLr ^ 
 iez. fays, p. 4. « And he," i. e,. Mr. Hohart, «* j:-jtroducee Dr. Increafe'>k^^ t 
 *♦ lUathfy ig ar\[vi/er\nf^ {ac\i it Knf^a'ifCt TP^bfre have ^e an ivjiitution for V ii }t^i "'^ ' 
 ** fynoJi ? That, ive tave fcrif>tttri (Kamplc for a fynoJ^ rtie i'lng to the *n\^.^ */ 
 *' cafe of the difputante ar Ant'iocbt sgjeeing that Paul ind Barnabas fhauld j J^ % 
 
 ** go up to "Jerujalem^ to She A|>cSl«s «ad elf^ers abou: thsc qufftico whlcN ^^ -»? a/ * 1 
 <* fo much perplexed thsm. But with fubm'ffion, thi» rsferrencc ot fhU cafe ' ^ 
 
 '' wag t>ot to a jf)rt3<i,or council of churchesjbut fo the ApoPJea -nd Eider? a» ^Vst^ \/i%kXa 
 ** y«rufaleiM, And if I knew where to find a church,In which thet« wsre apf «^ f I 
 
 *< of the holyApoSles jet iiviof,! Aouli be fo« an immediate tefertence of all CV TV^\^^'~ 
 •« queftions and coBtrovcrfies. about dodtrifjfs to them, as invsft<d by ChnjS 4* /« 
 
 *^ b'mfi'fi wi:ha declfive authority. The iri'-'ft tbatcxn binnade of this e;c- /|>i ^C' 
 <« ample is, ihtt it carrits in u «n intimatiop. to jjarrieular minifters and Li 0-,i4^ %rA 
 •* chuTchss, r..t to be willful in tiieif coatroverfue aiTiun^ thcmleiva j buc ''^*^'"CV^Xo 
 *< when ;bef find th<!r debates cannot bring ihfin to a mutaa! agrermcutj, | j >^£i^ Tiit/(^' 
 <« ia any cafes of difficulty, that it is expedient for them to fetk iighc »a<i f J^ 
 
 *< «sQtinfoi fr/m other sx.o. ftue, or chuicbsf. orotbst wjfe Cbrl0iaai,** «r«^/ Yfv a 
 
4 ( 26 ) 
 
 prafticc of fitting and jadg'mg with you ia 
 
 iiuailar cafe?, fincc I have no remembrance 
 
 > that ^Jimilar cafe ever came under the con- 
 
 'fi'fy ^'p^si fideration of the Confociation fince I com* 
 
 t£1^ Ikasfxs mcnced a member : For other matters, be- 
 
 WAii^t.T'ni-a^ildes religious opinions and articles of faith, 
 
 ti^ tv€^ have ever been under confideration when- 
 
 ^ifid ^ ever I have attended Confociation, fo far as I 
 
 am able to recclleft, 
 
 ^ As to the article rn the adminiftration of 
 church difciplinc you refer to, if the article 
 has refped to cales of herefy ^nAfcandal, we 
 cbied not : But vrould obfcrvc that it is no- 
 thing to the purpofe for v^^hich it is cited. If 
 it has regard to religious fentimonts and arti- 
 cles of faith, we utterly difclaim it. F/r/?, 
 Becaufe it at once annihilates the right of 
 private judgment ; ereds an infallible tribu- 
 rial on earth ; and gives men liberty to 
 ufurp Chrifl's throne. Second. It would in- 
 volve the compilers of the Platform in a 
 }rrofs contradidion j fee Confeffion of Faith, 
 chap. 21. Sedt. 2d. As to the third article 
 to which you refer, refpedling cafes of Ican- 
 dal, &c. I would afki How is this to your 
 U Lii lijf^^ purpofe ? Do you lappofe it is a fcandal, a < 
 i^it eiS£HU{k?.mo and difgrace, for a man to believe for 
 \uJi f'ciiii.himfclf } /. e, a cenfurable evil? Is oac 
 €{ :^f{i man's difFefing from another in his creed, a 
 :#»;/» a)<i fcandalous thing, and does it render him un« 
 Ilk ^«'''' ^^ ^^^ Ch^ftiaa communion ? Thig cannot 
 
X 27 ) 
 
 be : For then we (hould all, in this refpcdl, • 
 be fcandaious creatures; fince, perhaps, it 
 would be impoffiblc to find two men who 
 believed juft alike in religious matters. Yct,^ rff"^^^ 
 if wc grant that two men might thus agree, +ftM^ ^^ 
 they might neverthclcfs differ from a third -^tt^^ 
 man, which would be a fliame io them. ^^^ e-rtA* 
 Further, the worthy compilers of the Con- ^ % ^ 
 fcflion of Faith did not lock upon it fcanda- "^^ 
 bus for a man to be allowed liberty of con- -^^^H. ^ n 
 jfcience and right of private judgment j fee jjculi^ 
 Confefliion of Faith, Chap. xxi. Sedl. 2d. ^:*h\/\ ' 
 
 Hence j^o« fee the Platform is not a volun- g} ^ 
 
 tecr in your lervice, but draughted. By (bis "^ '" ^ 
 the Gentlemen of the Confociation may be , 
 
 fcnfiblc how they have miiinterpreted our 
 venerable anccftors, the compilers of the '..] 
 
 Platform. » ^^ 
 
 You are fo far from taking up the words % 
 
 require ^ndjudge^ thu what you obfervc is 4- 
 
 rather an avowal of your right and authority I/' 
 
 to ufe and apply them in the form you hav& ^'•ef 
 
 done. But be intrcated^ Gentlemen, to give ^^ 
 
 yourfclves time for refleaion. The term j 
 
 require imports authority the requirer has 
 y over the required. Now I afk. Who gave 
 Cu*jCyoix this pre-eminence in point of authority ? 
 t^trx From what fource did it derive ? Is it ' from ^^ 
 
 Wi U Heaven, or of men V If from Heaven, it is 
 tioi^ in the Bible 5 and if in the Bible, pray point 
 Iffe ^ mc to the grant and form of invcftiture. If 
 
 j^ -^v* 
 
( 28 ) 
 
 cf men, Have not the popifli and epifcopal 
 churches the fame authority,and derived from 
 the fame fource ? 
 
 1 include both terms, as the authority in 
 exercile both in requiring and judging mud 
 be the lame. 
 
 Thefe replies were lent to,3nd received by, 
 
 Confociation while fitting in JVeJi- St afford j 
 
 but never anfwercd.* 
 
 i^ A public dirputaCion, oral or by writing, 
 
 .it^^u rci^pon any points of dodrine, in which I dif- 
 
 tc^ncl^ fered from Confociation, was often requeft- 
 
 (Ul*, rnt^ cd by me iand a committee of the church in 
 
 ^y.lf - WeJl'Stafford^ and as often refufed by Con- 
 
 /«/^fc^^^ fociation* 
 
 ci}Q rxiiih WHEN Confociation V7er« together in the 
 ftlf^^l mceting-houfe, the firft day of their fcffions, 
 Oc/«£(c^Nov. zd, 1779, ^"^ ^^^ heard the paper 
 tpi f^ read by the Rev. Ifaac Faller^ containing his 
 ^ denial of their Jurifdidion, &c. the Rev. Dan 
 
 Fofter^ a member of Confociation, entered 
 his proteftation againft the dcfign and pro- 
 cedure of Confociation, and defired liberty 
 lo offer his reafons for faid proteftation pub^ 
 
 * From the above aafweri kod ttplj, every resder of difcernment will Teef 
 
 Firfi, That the pretended anfweta of Confociation to 07 qucftionj, ate ia 
 
 ' reallitf no anfwers but evadoas ; and evafions grcatlj ftudiedand tabouied. 
 
 f_ «S<««i. That plain, pertinent, expreftanfweri to faid queftions, fuch ai aa 
 
 lionel>, uptight nMn would have given to th^m, would at once have divefted 
 
 Confocian'on of lil that authority they faw fit to aflame 5 left them without 
 
 k^ '5< any pretence whatever, lo Tiadleate ths high popifli claim, on which they 
 
 7- Jb « /»'^'°'*'*^*<* '*^*" proceedings, and obliged them tp ey«r«9te ibeir 5«ait»ri'> 
 
 /*' y tilU «> iii retreat wUbaot plifitjc^ their fiaodard. 
 
 yi' 6t^ fvkal ^lutfi^. f K«4fl 4 utfi lias i^ ci rwt n/uJT 
 
( 29 ) 
 
 licly, and at that time ; but was prevented 
 ofFeiing them then, by reafon of objcdlions 
 made to it by feveral members of Confocia- 
 tion. In the evening followingjhowever, li- 
 berty was obtained to read the paper.contain- 
 ing the reafons of the proteftatioa, to Confo- j 
 
 ciatiun^ though in a much more private way 
 than that in which it was dt^fired to be read, 
 and in which the proteftalion had been 
 made. For this reafon, among others, the 
 paper is now made public. What is in the ^ 
 
 text only was read to Confcciation ; the notes 
 and quotations in them have been added 
 fmcCj as a confirmation of the fentiinent ; or 
 at lead to fliew that, if the author errs in 
 fentiment, he does not err alcne^ but in com- 
 pany, and in very reipedabla company too; X ^^'^''"^^^ 
 Gentlemen of this venerable Con/ociation, Tdiji cjJshTl. 
 
 I had, the other day, the difagreeablc/^^^^^j^^ri^^ 
 opportunity to read a citation fent to the Rev. - ^^^ ^jfi- 
 Ifaac Fofler, Paltor of the Iccond church ia A/^-,^>tJ^ 
 Staford ; which is as follows, ; j_ <X^lheP 
 
 ^* Reverend Sh'y . tttdc^ 
 
 *^ Reprefentalion having been made to ^^^ y^ - 
 the north Ailbciation in Hartford county,that;^' ^^ 
 you teach lundry articles of doftrine, as con-^ ^ ^\iL 
 tained in a paper, dated May 2 jtb, 1779, ^^'^"^t . 
 figncd by Solomon Bixby and others, mem- '^ /?^^^ 
 bcis of the fecond fociety in Stafford y which ^^ 5 ^^ 
 dodtrines they look upon as dangerous and '^^ • <^ 
 contrary to the Gofpel : Upon which alfo'^^*^ *^ 
 
( 30 ) 
 
 they defired the ?.dvice and diredlion of the 
 Affoclation. The AlTociiUion having taken 
 opportunity for inquiry and information in 
 the cafe, have adfiled, that it is highly ex- 
 pedient that the Confociation of this diftrid^ 
 be convened as fdon as may be with conve- 
 niency, to hear zfiA judge on the premifes. 
 
 " This is tWcreforc to defire and require 
 you to appear bifore faid Confcciation, to be 
 coBvened at the jhoufe of Mr, Ebenezer Gay, 
 in faid fccond fo^iety in Stafford^ on the firft 
 Tuefday in November w^i^u at lo o'clock, 
 A.M. to anjw^r to tke charges contained 
 in the paper before mentioned. 
 
 " TjheoooreiHinsdale, 7*^"*''"^«*^^^•c<'nfcci- 
 ^- ^> «< > •ion ; m fhe tbfenc? 0/ 
 
 •* Charles Backus, j ths i«ft F^odeutor, 
 Dated '' Windj^, October 20th, 1779." 
 
 That one ambaflador of Jcfus Chrift 
 fho\3ld be requited by another, to appear be- 
 fore an earth!)? (tribunal, to anfwerto charges 
 rcfpedling dc^irines and articles cf religious 
 y^7/V/?n certainly ifavours ftrongly of fpiritual 
 <l c i^ tyranny and defpotifm. Have thefe Gen- 
 'Hciv fhalltltmen really dfpoulcd that old, trite, unrea* 
 ^ liiKn.i finable^ anti-fcHpturaly bloody^ perfecutingy 
 Ihu shf^ f^P^fi fnaxim, " That th® church," or any 
 ^ it 4 ^^y ^^ "^^" ^^' earth, '* has a right to de- 
 ]^^ fp '^f^® articles of faith !" No. And is it ima- 
 u icu-du.^ gined,that the decrees of an ecclefiaftick coun- - 
 *i0i^S0i4^ ^il concerning dodrints and articles of faith 
 
 ^njinnaiim at^ ficlk mi ^^^ lukiz^Hi- I 
 
( 31 ) 
 
 impofed upon aa American^ will bo readily . 
 received and acquielced in iiLlUo G^t^S^^^^^^^ ^^^^/ 
 
 Will Ameptcansy true and genuine fons oifU ^yrc^^K 
 the fair Goddefs Liberty ; who have been for ^{^eaUn. U % 
 feveral years, and ftill are, Aruggling with.^^.y^j.6u/K^ 
 all the horrors of war,^ facing the blazing ^ <( '^^^ I 
 cannon, encountering namelefs perils, diffi-- A(f^ ^^ 
 culties, dangers and deaths, to eftablifh her j \tjf%i 
 on the throne of thefe United States, and ~ *z^ ^^ 
 confirm her faluuferous, balmy regency ia ,**! J^ 
 this land : Will thefe, I aflc, fubfcribc creeds. ^^^^^^^ 
 articles of faith, and confeflionals, drawn Ufi ^*^^ "" > 
 and impofed on them by the clergy and cc-"'^'^^'^*'^- 
 clcfiaftick councils and fynods! Will they, ^iVt.'^ ^ 
 who neither fled nor fubmitted at the roar m^^ ^ 
 of cannon, and the found of martial arms la :twaM. \ 
 the day of battle, be terrified and awed into fi^t^e*% 
 fubmiffion by the banelcfs and innoxioua thjtmxm 
 thunder of the Vatican ! Gentlemen, I cer- ^tfialtc 
 tainly do not mean to fpeak diminutively of &g jo^jfii 
 the clergy, or of ecclefiaftical conventions : g/j a^. 
 But I affim, that no clergyman, or number tf^|/^3^_x^ 
 of clergymen, or ecclefiaflick council, ^i t2 R(fdu.p 
 whatever denomination, have right to mak« •. ^ *',H 
 religious creeds,^ canons, or articles of faith, ^J ?t 
 and impcfethem on any man, or church, ojji ^^ koA 
 earth, requiring fubfcription to them.* H^ ^hl^M ' 
 
 As, an evidence, yea, a demonftration q{ ^^^^ ^ 
 the negative of this queftion, let it be otferv- i[f^*^^ 
 ed, that thcbufmefs of creed-making ncyer-^^^ "^ .j 
 4id any good in the church, never promot- &^^**^j(^ 
 
( 32 ) 
 
 cd the truth, or fappreffcd herefy 5 but al- 
 ways, without exception, hvid the contrary 
 
 X^^tt^iiu^ %QXX\^ of the peculiar tenets of Arius were 
 ^ir/k|i^/?«7iLefteemed by the Emperor Condantine the 
 
 I (Ci ^^^'>^^'^ ^^^^ P^^^ ^f ^^^ Chriftian church, 
 
 perhapSjheretical and dangerous. Upon this 
 
 t^jift^^ letters miffive were ilTued out by the mode- 
 
 '■■mfmiy ratoroi the firft general^ecclefiaftick council, 
 
 . Ih^-^^'^ Conjlantine^ to the bifliops of the feveral 
 
 ' ^i^iil^ "provinces of the empire, to meet at Nice in 
 
 i;daYfk*J^' Bytbiniay A, D. 325, Accordingly great 
 
 vtfh#<rn/ numbers of the bifliops convened together at 
 
 ' > a.«-^^^ ! ^^^^ ^^ J place, with great pun6tuality^ gravi- 
 
 li i>Lit^^ty 2LXid, folemnity \ The fulfom encomiums 
 
 ^l^^lA«o given this auguft and venerable affembly 
 
 dj^^^iJ.pf bifliops, prefbyters, deacons, &c. by iome 
 
 •^icit4« pai'^ial hiftorians of the court-party of that 
 
 '^ -*^day, I ftiall never undertake to repeat : But 
 
 only to enquire what good this convention 
 
 ^ "did, and whether they fuppreflid the ^fian 
 
 herefyy and prevented the rifing of others, or 
 
 not ? And I know not that I can do this 
 
 ^7 better than by reciting the words of Prefidenc 
 
 ' Dickiron concerning this council, as I find 
 
 ■? X fci^^^ quoted. " The fynod of Nice did in- 
 
 l tt fo^^eed impofe fubfcriptions ; but what was the 
 
 f ^o-ujf^confequence, but horrible ichifms, convulfi- 
 
 i £^5'4;/eiipns and confufions, until the church was^ 
 
 si/ctH crumbled into parts and parties, each uncba-'j ' 
 ^ < rj^itably anathematizing one another? Never" 
 
 ytiv^ 
 
 
( 33 ) 
 
 led with fuch a fwarm^ c? ttJ^y^^ 
 lesy as fprang from that-^<,i3 |i>uK 
 
 was the churoh infefted 
 of heretich and herefit 
 
 corrupt fountain of impofition and fubfcripti- aJ{etiU>5^ 
 on. The Arians were not only ftrengthened yx^ilf.jLi, 
 in their berefy, and increafed in their num- .f | J 
 bers by their perlecution ; but there was ^yl ^*^*" ^ 
 quickly added to them the black catalogue of L^hurrv^^ 
 Eu/lathiartSy Macedonians, jinomoioi^ Euno^ f<r^ tK^ 
 miansy Photinians^ Luciferians^Anthropomor-- ti^ffl |fc^^ 
 phites, Apollonirians, Dimeritee, MaJJiliani^ fUA^iV^ 
 Aniidicomoriamta^ Collyridiani^ Metangif* u^^^ ^^^i 
 monitay PJathirians, Eutycbiansy Se/euciam\ J* ' _^ 
 Patricianiy with a long and almoft endleft « 
 
 et cater a. All which herefm rofe out of the ^ytM^\. . 
 bottomlels pit, in about feventy years fpace,in ^^^ '^' I 
 the fame church. Whence one council was ^^S'^Vu^ 
 convened after another, to draw up new " 
 
 creeds, and impofe new fubfcriptions, until 
 almoft every article of Chriftianity was both 
 condemned and eftabhfhed. This wa^ the x 
 mark fet by providence upon the firft fub- (jw/ ^^M^ 
 fcription of this kind, that was ever impofed^^T^^i^^^^ 
 in the world ; and this the defence and pro 
 pagation that followed from it. Thechurches f>\ 
 of New-England have all continued from ^^ 
 their firft foundation non-lubfcribers jandyetjC'tw^f- 
 retain their firft faith and love. From all ^^^^^cx^ 
 this I think, it naturally follows, that fub-^ 1\iAjp 
 fcription is not neceffary for the being,or well- X lUe^ 
 being of the church ; unlefs hatred, variance, Jy'^^^ \ 
 emulation^ wrath, ftrife, fcditions and here- Um^ Cij^ 
 
( 34 ) 
 
 n rv^ Ikitd^^^^ ^^^ necellary to that end." Thus far the 
 \h^if}i^i judicious and learned Prcfident concerning 
 ri(f<*^^ the ccnfequences of creed- making and lab- 
 ^•.^^rfcl»^<^icription praZtilcd by this venerable counciL 
 r/ KpAi>^' And whoever will be at the pains of learch- 
 fHiL f*-^i^^S ecclefiaftick hiftory for the conlequences 
 3 If iutd^^ the other fix general fynods, will certain- 
 '^ iVaf^^y fi^^j^hat herefies innumerable, ftrifes, di- 
 '^^*" ^^ vifions and fub-divifions, with an endlefs 
 'vT ll train cJft evils, followed them all.* 
 
 i.n IC i^*->-* ^"^ cortffquenccs of c;eed-making and fubfcription praflife^ in the 
 
 ^* ^ church of Chrift, prefeDtei to tbc reader in th« following faithful abftwft of 
 
 M, iA"^ l|i»^j_^eccleriaftick Wftory for the fpace of foar hundred yean. 
 
 ,**tlt£V - . The council of //;V«, the firft cetumenical or grneiil council, condemned 
 
 t tf^' U.*^*^ '^' religious tenetB and fentimeQti of Arlui^ A. D, 315. Prodigioui trou'- 
 
 ^ k 1 ^'c' "^^^^'^^'^^T 3t«fe. Some held with '*hi coiincii, othe.-s vkitk yfriur* 
 
 ^ll"!^ *^ A. D. 330, ^ri//i was reciSed from baniflinicrit by Confiantine the Great i 
 
 ^^ jnd the fcvere laws againft him were repealed. Atbanafius, one of the 
 
 * '■^Tnoft violent againft Ariuty in the Nkene council, was, in his turn, bani<h« 
 
 
 «d into Gtf«/, A. D 335, bjf the council t^^. j^r<. Then the Arian party 
 flourifhed again. The people of Alexandria refufed to admie Ariut to 
 
 ^ commutrion. Ccaftantinc eoramands Alexander the bifliop of Confiant'tno- 
 
 I V t^' ^0 admit him le the communion. After the death of Conftaotiae the 
 
 )JuL- Gre»t, Conftantius held wi:h the Arianc : Conftajitine and Conftane Em- 
 
 Ip '" , perori of the Weft, with the council of A^rrf. Hence arofc endlefs animo- 
 
 'f^ilf[i^\^ fiues and f«ditir;ns, treackerous plots, and open ads of injuftiee and violeoc« 
 
 \ ;\. between th' two contending parties, the Arisns and Niccniaos. CourKit 
 
 Clllv> r**' %f as afltrobled 8^'er cour.cH, council agaicft council, and their jarring and 
 
 tXik^ jrfj^i.coTTs-^ifLjry dtcrriTi r»,-«ad perplexity and confuCon throughout the whoI« 
 
 j^ * . ■ Chiifti^n world. Ctnr.SDs wag3ir*(rin?ted, A. D. 350. A great part of the 
 
 Cf, I'l^ ^ 1_ weftern cnpire, "'..-cl^ularly Rome and Italy, fell foon into the hands of hia 
 ^ brother Conftantius. '^h** change was fx "rjT.-Jy bjfavourable to the ad* 
 
 Ti'Sit> 1^' hrrsnta to the decfeisofht counci. of i/«itf. This Emperor's attachment 
 J . f:i\ •• ihe Arians inJuced >>>m to iiirtivs thcii adv^rfafics in counthfs treubler 
 
 ~ i it ^# *^¥ and mife 151. H« c-noeJl-d grsai nuinbtrs to embraee Arianifm ; among 
 'Xi £^4ti^K O'^hci* L/<!>*ri«i i^^ Roman PoiitlfT, A, D; 357, Tht iVjrf»(» party raeditat- 
 if*;i^ \ • ed rfip'^a), sad ■«« te : Ow^l» a fit opportunity, &c. to avfii^d tbemfeives. In- 
 -.,j> y^li^l^*^^ thchiftcryof tht! church, daring tbe feigr rfConflan. ins, ptcfints the 
 *** \ trader wi'h a perpt'ual fcc.:t o; rumuit ano vio cnce, and fht deplorable ffcc- 
 
 aA r|lt^/*ff^** ^^ * warca.ried on betvfien brofhcrk, without religion, juftice or hu- 
 } Ht, \^\rt^ ftianiry, on accou'U of r.heir d fFiring fentimcocr ia' religion ! The death of 
 U^ f^ril/' Conftantiui, A. D. 361, changed confsierably the face of religious aff«;rj,an4 
 I Jiminifljsd p-catly the ftfcngth and influence of 'he Arian party, Juliatf 
 OtiMf lA^I^ be (loved bis favours and prcteOion oa neither Qic—yovltinf hit fucceflbr^ 
 
 tt y^ htmusi the llkcnc ioSidatm^^iai imBoxilittiy the whelc v»cft| tritb a a 
 
( 35 ) 
 
 And this was not only fo before, but has 
 conftantly been the cafe, ever fince the glo- 
 rious reformation from popery begun in En- i 
 gland hy fVickliffy and afterwards advanced , #j 
 in Germany by Martin Luther and John Cal- A . ^ tt^^^ 
 vin, &c. Only caft an eye on the hiftory ^i(i<<^ ii^ 
 of the Protejiant Non-conformifls and Puri^ fUUiicnrc^o^ 
 tanSy the worthy anceftors from whom we ^ u.^vtnia»i 
 fprang ; and view the intolerable grievances, ^^^X^ j^ 
 hardfhips, fufferings, imprifonments and ^^^ 1%^^^^ 
 
 eonfldersble part ofthteaftern empii«, changed fidrj, conformed to tht dt- r/Z^^ fjQT^tJj^ 
 erees of the coaocil of Nice, «nd abjured the Arian fyftera. A g»od evi- *-^ "^ ^ ^ J T^ 
 denee that this feii§*oujc«ntrovtrf)r was cfpouftd and carried on from vicwa r^^r^ f^ ^v_. 
 of religion and confcience ! ^i "j /i. 
 
 Thefcene howetei ben changed again, when VMhntmcn and hii brother n^tf V" fni*/ 
 rj/««* were raifcd to the empire, Ai D. 364.. Valtntinit* adhered totht ^ ' , '\ I 
 
 deerer • df the iVi««« council j and heoee the wboit Atian feft, 'a few "i^^^l^ M^WNy^ > 
 churches only excepted, were dcftroyed and extirpated in the weft. VaUnty , A. . 
 
 •n the other hind,faTouredthe Arianij aodhii aeaUor their caufe expofed h%^*^^V^KilviM\ 
 their adferfariei the iVrVwianx, in the eaftern provloce«,to many f«vere iriale '"^v f«^ | 
 >nd fuffciiogs. Thefc trouble! howe?er ended with the death of thia Em- C4rTi^ C^fi€» 
 peror, who fell in a battle againft the Gotbst A. D. 378. He was fuceeed- . . 
 «d by (7rj/ifl«, a frun'-i to the //i^flwwi, »nd t reftorer of their tranquility. irlA/t\j |A 
 Tbeadofiut the Qnah however, who fucceeded him, raifed hia terribie tio- . 
 
 lenco againft the /iiiani j end rendered the decrees of the council ot Nice "TtfL C'^ftKd 
 triumphar^tovff *ll oppcfition ; (o that the barbarous nations, tht Burgu/i' ^,ilN| ^ 
 dianti Gttbt aad P^andalt were the only profeflbrs of Arianifm in public, be- VLfajTl o j 
 caufsBOtcenqoerfd. In this Icng and fhockingcenteft between the A'JMiif- {v^^^^^l Uf\ 
 am and Arissis, it will be difficult to determine which party moft exceeded ' ' 
 the bounds of probity, charity and moderation. The members of the ^^{iciX •^^ 
 Arian U& w^re wretchedly torn into f-ftions, which regarded each other 
 with the bittareft aveifion. The ancient writers make mention of thefe Ca/x^-fls tt 
 pnder ths oamsu of Semi-Aiianf,Eufebiaos, Aetians, Eunomlana, Acaciane, J['' ' 
 
 Pfathyrians and others.— -The Arian controverfy produced new feas, occafi- ^^ liiU—^ 
 oned by the iniifcreet lengths to which the conterding parties puihed their 
 lefpeftive opinlona. Many who oppofed Arianifm ran headlong into fyftem^ |f l/llAfC» ^ 
 of doarine as bad or worfe. Othera who defended them went furthea? X F 
 
 than their chief, and thus feiUnto errors much more extravagant thao tbo& UtCVi ^t^ 
 he embraced. Hence arofe the ApollinariaDS, MaTcellians, the phoMnians* . J^ 
 
 whofe leader, Photinus of 5ir«/f««, wss chaftifed not only by the Hittni^ WiLfLftK) V 
 ' ans, in the councils of Antioth • and Milan, in thi years 345 wd J47,an4 L ^^^ Ih^^ 
 
 * Dr. Lardner fay% tilt etuntU »t Aotioch wai k'l^ hy tbt Eufeblans, or i/ 
 
 Arlaai, not hy tbt Orthodpx, or Kicwlao«». ^« ^r, Mfifitm«§.rmu Crf- tt/^Tf^ Ite^ 
 ^iWlity, &c.fol. JX.p. 13. ^ 
 
( 36 ) 
 
 deaths they endured in England and other 
 
 parts oi Europe : And whoever can read their 
 
 hiftory with dry eyes and an unfeeling heart, 
 
 i$ born of the rocks indeed ! But wherefore 
 
 did thefe worthies, thefe martyrs for the 
 
 teftimony oi Jefus^ (ufFer all this ? The an- 
 
 yl^ Iwer is ready j they were non^Juhfcribers ; 
 
 ^f kiiji y*c-^ ^1^^ Biblexontained their only credenda. They 
 
 \Jt)i tc^ owned no other Lord of confcience but Jefus 
 
 iMc^i^^'^Chrili. They held thcmfelves accountable 
 
 -U/ 7JCt«Vl'tMi'thit at Sirmicurn, without date; but by the Aritns alfo, in an afle mblf of 
 f\ fit-ykpyiJ^ iheiri at SJrmicuro, 351. Then Macedoniui, bifhop of Conftantinople^ 
 'i •rofe, who wm fent into exile by the influence of the Eunjmian8» by the 
 i t'h*^' ^/^M-^'C-^touncil of Canftantinopie, A. D, 381, which i» commonly called the fccond 
 |l , r\ general or oecumenical council. A great number of other fefti arofe in about 
 
 ^ ^ (,-fH^ 0.T1* 70 or 80 yeara after the fifft Nicene council, though of lefa note than thofe 
 ii.'r\CL4M^ mentioned above j all owing their rife to the corrupt and abominable prae- 
 IV tj pf4J7 K^%m tice of fubfcription, fet on foot by that council. 
 
 lili/t Ln^^ Eaily in thie 5th cent. A. D. 404, the council, overeorte bytheimpor- 
 
 ' tunity of St. Auguftin, bilhop of Hippi, were prevailed with to fend a depu- 
 
 flH'fcH ^ tation of their body from Carthage to the Emperor Honorius, requefting 
 
 _ <%> I that the laws might be put in force againft the Donatifts, a fsft ftill very 
 
 yxlUf^'f^ "^^ Rumeroai* The Emperor wai not fo forward For perfecuting men on ac- 
 
 i# 'I Ir-l^ eount of their religioui tenete as thefe holy fatbtrt ; and therefore only or- 
 
 i-t^ t r*"*^ de.ed a fine to be impofed on thofe of that fcft, that would not return in- 
 
 ^s^)t$ tiOt^ to t^^ bofom of the church. But it feems his humanity and lenient temper 
 
 ^'^^ -were put to too fevere a teft by a fecond deputation fent from thoU fallovf- 
 
 E T^^ tyif i P7^ 'ft and Imitator t of the metk and lowly Jtfuit aflembled at Carthage, A. D, 
 
 ; "^ ly gtj^ ' 407* imptjrtuning him, that the laws made in 405, entitled ails 0/ unifor- 
 
 f (iJ^ |^»'<-r ^\fj^ might be put in force and more ftriftly executed againft the Donatifts. 
 
 ' / / / y '^^'^''e'* ^^" f>^ion of the Donatifts was much brolcen by tbefe reiterated 
 
 yll4^ LHjfK^ fliocks} yet it mightily revived again, after the death Of Sticicho, who waa 
 
 ■/ ''^ put to death by the order of Honorius. The gentlenefa and humanity of 
 
 t4p^ fM'^ "^ Honorius got the better of hir prejudices again, and in 409, hi pu^llihed a 
 
 y^ ^ Js law in favour of //^er/j> of cofl/cM/ic*, and prohibited all cornpulfion in mat- 
 
 'MHf Cti*"v tcrs of religion. But this law was not of long continuance. What could 
 
 ^£|^ '0JJ «V ^* *^' reafon of its difcontinuance ? It was certainly founded upon the found- 
 
 \. «ft pinciples of reafon, policy and religion, and calculated to promote the 
 
 U Tk^Ji^ ^^^unive.-fal good both of church and ftate. The anfwer is obvious, and the 
 
 ^ reafon of iti aboiiiion moft apparent. It fuited not the haughty, afiumiogy 
 
 (^p^ fttl* "^^ •"oe»"t fpirits of the clergy of that day, thofe gho^ly fathers of the church, 
 
 who, failing in point of argument, wanted the itvil fword to refute their 
 
 CV C'f ^aX ^L sdvtrfariet witbl The earneft and repeated folicili;ioD8 of near three hun- - 
 
 U^^Yt4 ^ns rit dred biflijps, met together at Carthage, in 410, prevailed with Honorius 
 
 t^^^jn. rvKLfi^ {hi Emperor to rtptal and abroMtt that g094 aod filitary law ! The Tri- 
 
( 37 ) 
 
 to no other Majier^ for the articles of their 
 faith. They would not facrifice the rights ' 
 
 of confcience to any number of creed and 
 confeffion- makers on earth. 
 
 Now why have thefe mifchievous and de- % 
 ftrudlive confcquences ever followed the c«^ 't'oX\<^ 
 pradlice of creed- making and fubfcription ?- ^^uj^ft ^M 
 The anfwer is at hand. It has been the in- ^f/ry^/JO ^ 
 variable fenfe of all mankind in every age of ^^^/ uK,iKm*s 
 the world, and of the church, that they are y^f l^^}^^ 
 
 bune Marcellinui vyas fent by Honorias into Africa, to put an end to thit it TlS t^ {f^ 
 concrovcjfy : And h;rc he met *86 Catholic biihopiy and »*/9 of ihe Dona- i') 'A, vv ^ 
 lifts in cour.cil j and held a conference with ihem of three dayf, and fintlly t 'iVL -^9 WYTct^V^ 
 gave fcai:ence in favour of the Catholics. The Donatifti appealed to the . ^ /t] . CtULriff 
 Emperor, but to no purpofe. This fhock almoft ruined the feft fast ^h *'*^ ^l*vnir 
 time. The Djnatifts however recovered theii former liberty and tranquility, (^ r.?1l.U/* ^^iiX 
 by means of men of more reiiard fentimenti of honour, generoHty* humaai- / ^ ^ 
 
 ty and religion than the catholic biflxops of that day ; via. the Vandals, « f-fLtfi (iiXS 
 barbarous and favage oat'oa of the north, who, under Geaferic invaded and | /-s 
 took the province of Aftica from the Romans* But To fooa as the Ariant ^ ^^^ y 1/4 ^V 
 had found a fecuic retreat among the barbarous Goths, Suevi, Heruli, Vanr * ' ■ > tj 
 
 dais and Burgundians, and had obtained a little power, they perfecuted tk« /■.. i^CUXLLT 
 Nicenians to as great a degree of feverity and inhumanity, as they had beea . f i 
 
 perfecutcd by them. Genferic, and Huoerie his fon, the kings of thofe bar- |^ tXftfXC; i'POli^ 
 barous nations, pulled down the churches of thofe who held the divinity ^ ^i 1 1^ 0,^ S 
 
 Cbrift, fent their bifhops into exile, maimed and tortured multitudes that 4< ^%Jilot/n,K. 
 were firm in adherence to their creed. And juftified their preccedings by tbeez- «| 
 amples which were fetthem by the Chriftian emperors and bifliops !— Pre- C*t^^ *^*^C^^ 
 fently after this arofe the fed of the Neftorians, formed by Neftorius, » Sy .• tM .-vArtT 
 rian, blftiopof Conftantiaople,and a difclple of the celebrated Theodore oftft-O fxCuL 
 Mopfueftia, The council of Nice bad not decreed ai^y thing concerning the -- i^i Tt/?^ 
 manner or efFeft ol the union of two natures in the faviour. Hence the ^vrlff r^v 
 biftiops and doftors had, for about 100 years, exprefled themfelves as they tfi^^Yt^l^lM 
 pleafed, conceining thefe things. In 418, Anaftafius declaimed vehement- ^^»^' »'<■'**'**■ "f^ 
 ly agalnft giving Mary the? tXxXty motbtr of God ^ and faid (he ought to b« [mxrtl^wi 
 called motbtr of Cbriji. Neftorius warmly efpoufed the fentiment, and ^* J^ ^ 
 
 hence 'he fea. — Cyril, of the fee of Alexandria, took 6re, eonfulted with 1 1 fj i^/t/ (f\tii, 
 Celeftine bifiiop of Rome, aflemblcd a council at Altxaodria, A. D. 430, j ' 
 
 and hurled no lefs than I zanathemat at the head of Neftorius. Bert it a ^.^^^^-^ TMf^ 
 ttntrovtrfy now hetxoeen tivo bijhopti of t be frfi dignity, about a matter toot ' ^tkA 
 
 not of greater importance tbgn tbe tithing of mint, anife and cumin } yet it ^^^yiM,%/if%\AXM 
 t»at carried on witbout reajon, mtderatioHt juBice, religion, or even the ieafi ^ i V 
 
 fbadow of humanity j becaufe tbey would not tolerate each other in differtnt yc/j tM.i/¥ijtx 
 /fsrifHCBfi 1 After Cyril and Neftorlua had reciprocally exeommpnicated eaeii - * - - / 
 
 •ther, and cxafpetaWd each ottJit'i fpiriti to the utmaft, • eaootU wasctlU t# \yiX/ty\- C 
 
( 38 ) 
 
 ,M i^^ ^)iborn free^ and with equal right to judge for 
 Q itxn ^ctirTtthemfelvcs in matters of religion. And man- 
 icChlh^^ kjnd hath never yet found that the God of 
 QrfkticJP- •iature hath contradifted this common lenie, 
 aM Vh< in any revelation he hath been pleaf(?d to 
 liKsxit^^ ^^ make to them. This right of judging for 
 i«i t^^^"/^^ themfelves therefore, mankind have agreed 
 f /. ijfi-^ *^ '^^'^ 2S /acrej Jrom the Deity, When 
 rjXfjih'A c^ rnen of proud, haughty, aiTuming, arrogant 
 U r ^P'^'^^ \i^se. attempted to infringe upon this 
 
 f i\.^t±jy r I *'! by Thtwdofius tht youDgtf, A D. 431^(0 be held al Ephefus, wiicA wdi 
 ^ yfi^^ %. the thhd a cumtn'xeal council. In this council Cyrif piefided, thf»n«h « party 
 
 '«vWi S tJLt^ <o.jC£rr»d,aad aa avowed cnarpy cfNaftoriu* ! ! Niftorun obj»ft<d againft the 
 
 I'XJJ,*-' }t>c'.«dingiof th?to»n:!f,a»irrfg»jlar ao'ionjoftj buf, his ramcr fi:. an :c» being 
 
 ^ tfWA t4*^i£P>.S ^'^^^''^•'^'^»*^*'^^^"'*=^^**o'*?'j"''f'^t*"*"'Pnion»thatc«IIrdV.imii)ffv'ethc 
 ] (frl^ C^rJl*/* .> ^puBtil, Cyril, th^m>d*raror| poflted on matUra with a iawlafs viclencf, 
 'ii)L# /vftflCttJP *'^^ Neftorius was judged withaut being heard j and, in I'se abf«nc< pf a 
 1^^*^ x^ A- great number of bifhopi whe bebngfd to the council, he w»? corr.pired to 
 
 Pf-oW •-i v'Cl - *^' ttaitor Judw, charged with blafphenny agaiaft ihe divine M«j?6y; -e- 
 / ij prired of his cpifcopal dignity, and fent into exiif, «hf/c he finifiied his 
 
 '5^^^^ LflC^'^^ days. The tranfafliona of thiscruncil, faya the iiiftotian, vrilt appcsr to the 
 r*^Mfl'>l'4'l.*'"**'^ '^'* equiteble reader in iht mo(i unfavco'able i'ght, as full of 'rw ar- 
 V'if^' 1F«^**^* (ifice, contrary to all the rulra ^fj ftice, and even, deftiiute of the )ea?l air oi 
 \A%i% fjf^A * common decency. May Gcd grant that nore jfcur pcfte'ity tnay ever have 
 
 -^ ' /• 9ecitJion to read tbefim'ilar tranjefiiont tfan eccitf-afikh council in America ! 
 
 ^•f l.W 1 M? ^^ Thia Ephefian council, is might be well exp«^ea, miJead of healing divi- 
 t ^ ^ f^^Z gf^^^iy^*^ butinflame them mo'^e and more, and ^'Imoft deftroy-d all hope 
 ■L^ j^^^^^'^i fcftoring concord and tianquillily in the church. John of Antioch, and 
 I j> tkkJL" th« ^^^*' ••ft*'Q bifliop«, for vshofe arrival Cytil h»d refo*ed to wai:, m«t 
 
 X. v^ y^^^^ ' at Ephefoi, and pronounctd againft him and Memnon thi b'wliop of that ci« 
 i iH ^S ^^ ^^* *^** ^" ^'" ^'**^u»"'» "• ftvere ? fen'erc; as thry bad thjncfied againft 
 
 rC^ll-WCv ^ Keftorius, Hence a:*fc a new and oK^inate d'fffn'ion between Cyril asd 
 
 NL .1 I'Ki^ the Ortenta's, with John the blfliop of Ar.tioth at their head. Notwith' 
 *\^* ^ ftanding all ihat was done againft tKem, the Ntftoriain, aided mightily by 
 
 J, " ^yj t /g Barfumas, created bilKop of Nifibic, A. D. 435, fpnad theii tenets, m thia 
 
 ^^ ■* tod \b« following century, through Egyf f, S) i-a, Arabia, India, Tat tary and 
 
 1/^ Cl 0%^^ China. A vioieot averfion to the Ntttorian tenets led many into the op- 
 ji pofit* extreme. Thia was the cafe with the famous Eutychui, the foury- 
 C,1>4j OLl'f 1/ dar of th« Eutyehiana. Who about A. D. 448, was o'dced to renounce hi? 
 i „ :/'«iWC**"'^'* ^^ *^* council eflembled by Flavianus at Conftantinople. Ht obfti- 
 *^ \j f ""t'^y reftifcd to comply with the decrees of the council, and appealed to « 
 
 ^ i>/^ /f/iP/lt/lJl ••"*"' council. In confequence of which, the Emperor Tbeodofius af- 
 * ^ ^<^\ fembltd anortawMffj/foww^iVatEphefuJ, a. d. 449, at the h:ad of which 
 
 hkit rjL>ij^ heplecfd Diofcorua bifliop of Alcxandia, fucceflbr to Cyril, and a 7,?r| 
 
 ,«%Trt K*. fiiihful imitator o€ hit pride, arrogance and fory, and a dceiticd tnemjf to - 
 
 fi^<mik^ tf a mu.' Jcftfalni iff (a.di^ (U^u^^'niir 
 
( 39 ) 
 
 facred common right, men of noble minds, ^ 
 
 that dared to do it,have ever oppofed and re- . .^ 
 filled their encroachments. % flAk* '>« »«|f ^*-^ ^^^L» 
 But, fay fome, who tremble for the ark of mf?a/ \^^T^ . 
 God, and, it is to be hoped, are more fineere a^'i^iiAA 
 than judicious, Muft we not endeavour |^ ^Jxii^^^^ 
 to exterminate herefy ? Can we, with a good rj ' «#^t^/ 
 confcience, permit men to profefs or preach ^l. ^ , ^ 
 hereCy ? And how (hall we prevent the/^ ^^''^*^ ,<j/ 
 growth and prevalence of herefy SLuy other- ~-€tv^ fA ^ 
 
 the biihop of Conftantinople. Accordingly mtt«fi wire conduced in ihu," ^FU.^/' .A.'ffll 
 
 at they had been in the former Epheflati couocilf when Cjril prefided. The ^ * 
 
 Greeks called this council « band, or iiTtmh\yoi ribl>trs,funod«n liefirikeertp ^ f ^Yi t||rf^ 
 
 to figalfy that everj thing was carried on by fraud or violencff*^— The face ij m 
 
 of affairs faoii changed, and a (fumed an afpeft utterly unfivoutable to thc^ ?C'f^4? £^14 tllffiji 
 
 party whom the Ephefian council had rendered triumphant. For upon the **'<'\ 
 
 death of Theodofiua, Marfiah hTs fucoeflbr complied with the demand of «' ^-^yA r£-^'i<rt 
 
 general council, made by Lto the Great bifljop of Rome. The council wae ^*'** ^* (9^VS\ffJ. 
 
 aflembled at Chalcedon, A. D. 451. The fcurtb oecumenical council. Dio- w-j m->f. 
 
 iicorus was condemned, depofcd, and baniihed inro Paphlagonia, theaAs of ''^ ^ ^' ^l" ^^ 
 
 the council of Ephefua were annulled,the epiftle of Leo, receifed s> a rule of /• / ' * ^, 
 
 faith J Eutychai, who had been already [fent into bani&ment and deprived v tlih\L^ (AgffA 
 
 of his facerdatal dignity by the emperor) was now condemned, though ab- ^ 
 
 fent \ The remedies however applied by this council, to heal the wounds of X^CWfi C^CM^ 
 
 3 torn and divided church, proved rttl.'y worfe than the difeafe. Trotibler /•, ^A 
 
 infinite immediatelj arofe. To put an end to them, the Etd^eifei Zeno,bjr*' ^*^L li>^ t^^M 
 
 the advice ef Acacius, bifhop of Conftantinople, pubiifhed, a. d. 482, the ( 
 
 famous Henoticon, or decree of union, defigned to reconcile the contending ;^ t/f f\*&ti>-5 £f^ 
 
 parties. This decree repeated and corifirrsed aH that had been enaStd ia -- rfje M 
 
 the couneils of Nice, Conftantinople, Rpheriw, and Chalcedon, againft the 'l^UM »»«^ K^ 
 
 Arlans, Nfftorians, and Eutychiana. There were bitter complaints againft . <f 
 
 the Hsnoticon, as ir)juiio«s to the honour and authority of the moft hcly s?' t^v^jf €>■ (£31 
 
 couDct? of Chalcfdon. Hsncc aiofc iKw cor.tefts and new divifions,ncr IclJ /fe | ^ & 
 
 deplorable than thofe which t»i<; decree of the unicn was defigned to fup- J\^ '^d[t£lr\ . 
 
 prefs. It predueed n'w aLi<i «nd eftcontefts both «m'5ng th* Eutychianiani .1^ I 
 
 the parlifans of th* courtci of C^alcedon. The doftriocs of Pelagius were ^'W^C'JHlV' 
 
 sondemned in a council ac Canhage, a, d, 412. This controTerfy *** /)-^^l ^ 
 
 tefered by Coel'liius and Feliglus to the de.ificn of Zofimus the Roc^ian ^^^^ ttr\ m^ 
 
 Pontiff, who was raJTed to that fee, a. 0.417. He dccined in favour oi tjL^ 1 
 
 the monk*, and declared thrm found in the faith. The African bifljap«««ith *"'*** i'^HOliHJ^ 
 
 Augoftin at their head f trfiflcd in Jieir fenttnce. ZjGmus yielded t;i the - y--«i--- f ^ 
 
 perfeverance of the A^iicani, cbanfeed his mini, and condemned, with tie *^ '**'*Wf *| tutifk 
 
 utmoft feverit/, Pelagius arfl Cce-ieftiue, wh^m he had honoured w^th h\i Jt ^ / 
 
 •pproba.ion, «nd covered with hig pioKftioo I The unhappy difputeaj about ^ ^t^fl«^jw'» 
 
 ^^,<opWaon^ofPcII|iu!,occaflOocd, •! ufuallj happens, ©^her coatrivcj^ei ^^^^^ \\Ujk Lt, 
 
( 40 ) 
 
 wife, than by bringing opinions termed he- 
 retical, to fome teft or ftandard of ortho- 
 doxy ? -f- 
 ^ For a reply to thefe queftions, I will, 
 
 |,^ Firfly Enquire what berefy is ? 
 
 \ Secondljy What is the duty of Chriftians 
 
 concerning it ? 
 'j^' One man is not to be called an £>^r^//V^, 
 
 purely becaufe he differs from another, as to 
 
 '- jcthe articles of his faith. For then,either we 
 
 > p —-——«-. — — — -«_,.^ 
 
 ' equally prejudicial to the ptace of the church and the ioterefti of true 
 
 /j^ i.i Y fx ifL %L ^*^"ft'^"''y' ' ' ' — 'The UQi% of the Mirjichein*, Scmi-Pclagians, Donatifts, 
 .'^* rfi** i^ Ariani, Neftoritnsi EatycbianSf MonoohyfitCf, and thefe principal lefii 
 4^^. I y .. ^<£j| crumbled into various fadioni and divifioni) remained in the 6rh century. 
 
 U J A fifth (Bcumsnical council was conYokcd at Confiancinoplei by the £m- 
 
 a^ l/lC^ '*^ pfror Juftioiani A. D. 553. In thia council the emperor gained iiii point, 
 
 , I . and had both the dodrinei of Origen and the three chapter! condemned. 
 
 Ctli\h{XY^ 7 Thii souQcit, inftead of healing matter! by their decreet, made them much 
 
 I t ^ worfe, and gave tlU to fuch divifioni in the church, ae could only be healed 
 
 C't^tMi T'dul by length of time. Many feparated themrclvee from the communion of 
 
 /^ /^ the Pope, on this occa(ioa> and carried their diflitntiona Co a ttdiooi an^ de< 
 
 t-nclti^ gtrO^ arufiive length. 
 
 cvt 1 1 ft^ts p - ^^* *'^''*°' ^*^'' f^nnained and^werc ftiU io the church In the feveoth 
 • *-VW> Urff^C xentury, andinftead of being fupprefled by the great number of council* of 
 f^M j^^ JL^^i^^titiTtt ptecceding centurieS) they were really increafc^d asd prodigioufly 
 ^ T I ^*'*^ultiplied thereby. 
 
 f^ /iiiAic/ f-%J-^ Though the Greek church was already torn afunder by the moft Ismen- 
 
 ^ pt\»AS* O ^ ^table dlvifioDi, yet its calamitiea were far from being at an end. A new feQ 
 
 - tH U 1/1 fc VU< wfe, 630, under the reign ofHeradiui, which flurtly excited fuch violent 
 
 " vf* V }|IC r**^ eoofimotions, ai engaged the eaftern and weftern churches to unite thei: foicii 
 
 J/* rt J^ A»-/if'i^'" **^*^*' to ill extinSion. Heraclius having converfed with oae Paul, a 
 
 vv Zi »»'J**"*J»^patn of great credit and influence among ihe Armenian MonophyCtei, and 
 
 |J^ ^^j« I -^ with Athaaafius the bifhop of that fed j iflued an edift, a. d. 630, in fa- 
 
 /\ ' f^ weur of the dofirine of o« wi//, and cffe o/)rrafwB in Chrift. Cyrus, who 
 
 ]|^y>^ ^^ ^'l«jK^had been promoted by the errtperor to the fee of Alexandria, aflcmbted 
 
 I a council, and got the dodrioca of Monothelitifm, introduced by the em- 
 
 tc»'i'i.)JliCT^ peror's edid, confirmed. This new modification of the dodtine of the coun- 
 
 ' ^^ cil of Chalcedon, bad the defired effed upon the Monothelites, and induced 
 
 111 ^ S^t,ir^^' great oumbcra of them to return into the bofom of the church. Notwith- 
 
 r^ / ^ _ fiaoding 
 
 jl^Ali ^tl^-B ^ <, ^jftrtUnotnd (fays enautbtr) of 'nnf>utation efhtttij 1 a charge 
 
 £1 tiy^ij/if^^^y* *'''""'' ond generally returned: To men of charity end fenft tbt 
 
 Vt/^H. ^ \ "^ very found hfial* aed foolijh j and ixfcarce any other than the language 
 
 Ar - . Jl i> ^^* of tr •/> and bigotry ; of knavery end folly ." 
 Vng U/n* "^ jo^^ . R.,a,a,i„ 9Q Mi.Pufidwt Clap'i Hiftorj icd Vindicaticn, &6. p.41 . 
 
( 41 ) 
 
 {houtd all be hereticks^ or there could be no yk f« ^^^^ ^ 
 /6^r^/y among us. If my neighbour is to be voiic^l'^- 
 dcnominatcd an hireticky purely becaufe he ^^,^J(it^iJJi* 
 differs from me ki his opinions about religU />^ ^^^/^ . 
 ous matters j then am I alfo to be denomi- r^ui^ 
 nated an heretick, becaufe I differ from him ^^ v^v 
 in my opinions aboUt religious matters : For "^^^^^^i 
 certainly I differ from my neighbour in my r(?^<^^^ ^' 
 religious tenets, as much as my neighbour i,J^ UiilW 
 differs from me in his. .i ^i^^^utl 
 
 ftanding thU pyomiflng ippeara»ce, there prefcntljr fuccoedsd the moft drtad« - I^imc fifli) 
 ful tumulti. Sophfttnius a monk of Paleftine, who wai preftnt at the -' '"^«^ 
 council at Alex«ndri» affcmbled by Cyror, in 633, had fioleody oppoftd the rf'^-i^l^ft ^ta" 
 deirte of tb*£ couDcH con firming the doftfine of tfffewi//. Hi* oppofition» 1"^*^** 
 though tteatvd bf the council with contempt, became formidable the faUow- y* ^ifjuiiXJ 
 iDg year. When raiftd to the patriarchal fee of Jerufalcm, he fummancd 4 I -7 - > 
 council in which the Moaothelites were condemned se i>«r«r»VA/, who re- ftffiil. ^'\xju/ 
 %ivcd the Eutychian errori. Scrgiui the patriaich of Conftar.ci&opie Infurm- ^ 
 
 ed Honoriuj, and determined that I^ondff in favour of MoBotheiitjfm, /,i-^** /Ji^O 
 Hence arofis ihcle obftltiace contefte which rent the church into two fcfif* ♦nm^ *"^ 
 
 and the ftate into two fafliona. To put an end to thefe fadion* and com- J rtrw^^titillL^ 
 motiona, Heradiua iffatd out,in 639, the famous «did ccmpofed by Sargius,, "A CW»Cj vl**^-^ 
 called tti« ciJbtJtSt or expoJition of the faith j in which all cooJroverfiei upott ^p lvf«jf C/ 
 the queftion, v/bithtr tbtrt wat ont or two operatuni in Cbrifi, were ftiift- **/ V' *"'j 
 ly pr'ohtbit»d. A number of the eaftern bifhopa aflcn.ed to chit edift. in ^*,-. * {4 •A/j 1 
 the wCil the cafe wai quite different. John, the 4fh Ramaw Poniia" of *V TW -^ *'p' 
 that nathe, itTcmbltd a council at Rome in 639, in *hich the tStbtfa w«fc ^ i^ /j tfJt 
 Itjedied^ and the M^nothelitea c«n<iemBe<}. N.»f was ihis all j tot in the - H* »f O "il 
 prog>ef» of this couteft* a new edia named the type^ o( formuUryt was pub- •]/ I ,•71 
 l>ihcd in the year 648, by the empeior Conti-ni, by the advice of Paul o! fXllM^Ai^ ^ 
 Cotftantioople j by which the tSlbefii was fuppieffsd. But this did not / ^ *f^A 
 give content. Martin, billap of Rome, in a coui.cil afltir.bled at Rcmso fXH* Tj^^^^i, 
 A. D. en.9, contifting of 105 bifljop*, candtmntd both the tBbefn and th« M f 
 
 fy^ej and ihund<rc<i out ;Ue molt dftadful anaihcmai gajnft the Monoihc- i/p - /|^ «••.»-■'• 
 Jttes as'l their patrons, who were folemnly configned to the devil »nd hia f' "^ .« 
 angsis ! The empcrut Conftans highly inceofcd at thcfc haughty piccee«uog« i^Lj^ iXtXth^ 
 uf Martin, who treated the idiptffial Uws with fuch contirapt, tidered him *"' "* ^^ 
 
 r* bns fei/.cd and carried into the ifland of I^jxoj, where he was k<pC prifuntf ^^fCfX ^C"^ 
 a w'h.ile year. Apd, for ftveral years, this unhappy ccntiOTeffy fetmei tu / 
 
 be extrK^.uifhed j but it was a Ju'k^n* flj;m?, wh'ch fp.-ead fecretljr, and gavt fy^% ^ f\ ^ijjH 
 \ii5 mj:s vofidciate re^foo to d.tad new combuftion«, both in cbuica ana ^|' 4' 
 iRaiC. To p;svent th«fe Conftantine Pugonatus, the fon cf Conft.!n», pui- j .wwijli 
 
 fuant to theadvicsef A^aiho the Roman Pcntiff, fummaoed the 6fh gt« |^ fH*.'*"!^^ 
 perai uf dvun»«rTLra! touocilj A. D. 680, in which be pcfmitted the Moas* 
 Uicitt*. af»d pope JivM-'iaj hiaiftSf :c £5 f^U.'i^iy csr-^ecor.td m the t?e- 
 F 
 
( 42 ) 
 
 ti^ ntr^ /Agaiii, Men of different religions cannot 
 
 li^tik iiiiuj^^ bereticks to one another. A 'Turk is not 
 
 iUti}i(rV ^" heretick to a Jew j nor a ye'ii; to a 
 
 litiitt* - Cbrijlian \ nor a Roman calbolick to a Pr^- 
 
 •r/^tf^ i/it;^i't'/?<:*'^//, &c. for this plain reaion, that the 
 
 J^^ j^j^rule of their faith is not the fame. The al^ 
 
 . V r coran, the law of iWl?/^i with various traditi- 
 
 ^ ^'^ ^*^ ens, the Scriptures of the Old and New 
 
 itti^^ ^ Tcftamet^t, aQdr.uaiberlefs almoft traditions 
 
 [IlfiM^ «| of the Old and New Teftament, only are the 
 
 \\h,vt^ ^^ ' '•"" — "^^ ', — "* 
 
 I •' ^ f'nce ct the Rij!57an leg»t!5, who reprtfcnted Agitho in that afTfrnblj, «nd 
 
 ^f iA-l. ^»r*'' confirmed 'he fintenct pronounced by the council by ths fanftion of penal 
 
 laws, enaft?d a;',au>fi fuch an pretended to oppofe it. Thi Mcnothelites 
 
 (^ how'Vfr Con inufd in ihs church down to the lath century* As the two 
 
 I at} coor.clls had dccrefd nothing concerning eccleriaftick difcipllne,ncr Ttligioi^s 
 
 <^^^ '^ jrv>- ceremonies j to ripply thi» defeft, a new aflsmbly of biftiops wa» held pur- 
 
 {otr.t lo th« order of ^uftiaian II7 in a fpacious hail of the iaiperial palace^, 
 
 -* ■ .jt , CiWciTrulhs,]. t. (uf>ula, from thf, fnrm of the building. This council 
 
 met, A.D. 691, and was called S^uintfextumy being conTideied by the 
 
 Gfcekj as a fupplcmtnt to the 5'hand 6ih geneial or cScumenical councils. 
 
 fi j^^Thuswc havt looked through the biftory of the 4'h, 5>h, 6ih, acd 7th 
 
 IW/** O.. '^c«ntari«?, ard the fivcn cecunfisnical councils } all of which, except the UP, 
 
 f, |,£^ «#i ^^sr« C'^nvfnsd ro judge of articles of faith, nriake creeds, form confefTzonals, 
 
 '* ^i determine the fsrfe of fcriptu:e, require fobfcriptioos, and terminate rel)gious 
 
 Tlt^S.ft-'' ^ controvcrfijs. The confequences of all thefe general cduacili, ini of ^^^rj 
 
 , "^ . olsercoimc'i which met for the fame purpofcB, for 400 vean, w»re con- 
 
 ii4 C tinT fiantly and invariably che fam«, viz. the mulciplicatinn of erro'S, the intro- 
 
 - ;j^>. i duftion of (umult», iiiifee, d'tviiions, wrath, cmuiationi, fchifms, convulla<;n?jf 
 
 i ftStl-^* Att^lfraions, and a long and namelcfs train of the nrjoft deftruftive evils rnd ca- 
 
 <"% fa.Tiities to the (.kriftian church. Not a fingte hstetick was ever reclaimed, 
 
 Nu€44C UlC* not an error fupprtfTsd, nor one good confcqucacc ever p;aifuccd,by any one, 
 
 f ^ ^ i&^ °'^^ *" ■^*^* <ccicfiaftick councils during 400 ;.*jr8. And 5fwe fhould trace 
 
 *^ . * Ti'Sfrv; down th£ hi(tory of the church to the preftnt century, we ilu'.l find the fame 
 
 A, f confcqu:nci3 a,'*;»y» and invariably following al! ect'ellaftick councils, which 
 
 ^ ^^iii '^^ have crer been holdin, to judge r)f artidss of faith, make creeds, or com- 
 
 j * I put religious tenits with crejds already made, Impofc fubfcrip'ions, condrmn 
 
 ^i.*t*l'^ «r\orff, excommun'cate or reclaim he.cticks, &c. And, as human nature 
 
 ..CIl £i,K f jt»« -^ '^' ^'"i* in^M ages, we have the greateft rcifon to expcQ the fame con* 
 
 ^ * * • f:.q.,'^rjcf3 v?iil i'jllovr all councils that fhail ever, through divine lufFerfoee, 
 
 4; ,f.^,*Jti. be cr^OTened tor thefe purpofs8,fo lor;^ as titne (hall endure. For it ii con- 
 
 * ' ^ trary. ^0 reafon, to the will of Heaven, to all che principUa of humi'i liberty 
 
 ^ tkl~ *"<* t^*t 'j^bt which the Deity himfelf hith granted to «II m«nkind, ts 
 
 JVUA 5.1 - fearch, examine and judge for themfeivej in ail mactfra of religion, that in 
 
 (^^^ ^ ecclefiatlick counc'l fhiulJ ever meet for fuch purpofes at 4b«ve, Indeed it 
 jj furprifiijaad g'iatiyaftoniih'n^i th»C any ecclciiaftick rouaci! (hgyid kt 
 
( 43 ) 
 
 ♦ ■ 
 
 various and differing rules of faith, of the 
 TurksyJcws^Roman catholicks and Froteflants, 
 Thefe things being premired,^^r^/>',among 
 thofe Chri(lia}2$ who acknowledge the word 
 of God to be their only rule of faith, Ls, a re- 
 paration made in a church on accowit ofxtt^jl^^Vj 
 things not exprejjly contained in the word oi^iJih^*^^^ 
 
 God. And this leparation may be made ei- t^, U c/w^ 
 
 ther by the major part of a church ^or by an^p^]^ uou^ 
 individual* - ai/afUolhrrC- 
 •' • ' ' — ■ ■ ^ ^ / ' it 
 
 guilty of fuch bold and during prcfumption as to me«t for the pdr?ofe» ^^ (T-f Pi K^'^C*''^ 
 judging upon irticles of faith) inakinj creede, Impofing fubfcripticnt, coa- ( /lo / 
 
 demning whom they (hall be pleafcd Co call erron-'ous, tuitbdraivlng evm- Ct^\i €fi^^^^^^ 
 f/tutthtiy &c. «ft«r mor« than 1400 yean fad and awful taperience of tht ooi- / ;»7»/^ /V|- 
 
 0U8, abominable, defttuftive and Gcd-pfovokJng conftquences of fucb prac- ^/^^^ flSLvif/^ 
 ticcs ! It is impoflfibie God feould e?er manifeft hia difpleafare agaioft any J -^4^#a rtjfry- 
 thing, if he hath not ccrjftantly done it againft futfc conduft. * ^ tV*^^ '**^ 4 
 
 ^ Though lam pcrffftly fatisfisd of the tiruth and juftncfe of thefe o^^^^^'^-Yr/g.nytl C|| 
 tions, botii 88 concerning the rights of eccUfijftick councils In matters of* « pV\ f> 
 
 faitb, and the ccnfaqucnccs 0/ their prefiiming to judge in thefe macttrs, jtt Litt-if^ CttO^t^^C- 
 I am willing itftiouid b« icnowij fha^ I am not alone in my judgmcDt cf 
 thefe things. The fentiments of an ancient father Greg. Nasian. a» I^ find il^ KtpffHH^ "^ 
 him quoted by the Dilfcniing Gentltman, p. 141, 14a, are, Sic ftnhoy Ji •'^^ ^ 
 
 verum fcribendum «ftt &/;, My opinion is this.if I may be allowad to fpcak l^FtitiL^ --li- 
 the truth J that all liVbtntions of bifliopj are to be avoided ; For I never ^ ^^^jT | 
 fawany goodcome ofanyjO'COi/j nor that it didjiot much more mifchlef, ;»||f,(ia.ld 'tCAt? 
 than it hindered. For truth, in fuch alTembiiea, is generally borne down by . 
 
 a fpitit of ftrife and vain glory. Th* DiiFfnting Gentlen^en himfelfob- /i|jr*»j.lij^ ^jc 
 ferves, p. 25S, 259. " Ecc;efiaaicalj(y»o^f, from the facot-u* eo-jntil of ^ f 
 
 ^rVtf, doVn to the non-famous cvnvocathn of L n, aoiu> 1717, ^^'^O^ -* i^-/»«/ /,4| 
 
 experience hath (hewn to have been little elfe than the pffts and troubicrs of '^ ft(?f *«** «-*.^ 
 
 mankind j minta where pernicious errors hava received the (tamp of authoii. «r- j lA/Mi 
 
 ty, and been ffnt out to cerriipe the thurch, and to fet the world in fiamss 5^*5 '"H 
 
 an4 that,forthe moft part,thcy have befnconysntion8ofinter«ftcd,ambitiouf, f mtamift t\ )L 
 
 fafiioijs and angry men, who under a fair pretence of asea/ /or the Lofd of .v « \ 
 
 btjist have been driving furioufly and foully on inpurfuit of worldly vitwaj jifsXt^fh f£tl<li^ 
 
 and with an efFedation of btiog thought conttnditig earntftly for the foil b^ ^ ^f 
 
 have been only contending, like th? difciples, who (hould be grtattji atmrg 1^1*^ fi^ '^^CKjl 
 
 tbemftlvti.^* And, not to fwell this note to too great a length, whoever will 
 
 beat the pains of reading the following authois, will certainly And them fpeak- i/fu ^\ tM/f fljut 
 
 ing tht famt fentimcnts, viz. Dr. Lori^'T, Dr. M^Jheim, Dj. Hare, Dr. |^ 
 
 Fcflerf Dr. Taylor, Dr. IVbUhy, Dr. Chandi'trt Dr. JTright, P.tfiiltaS " I'h^'i < ^ yf^ ' 
 
 DtckinUrii 1)t, Chauncty* Dr. Ftuibutcti, Mr. Lck^, Mr» Harf* w'- ^ #- 
 
( 44- ) 
 
 ^'rti TlT^ ^* ^^ ^'^^ '^^^""^ P^^^ ^'^ "^ cherch. When 
 J j^ ^^^the majority of a chuch withdraw commu- 
 
 /^^~ '^'^^ ^''^^ ^^^ minority,or from an individual ; 
 u^ Sail becaufe the minority,or individual,will not f ub. 
 ri^Lion U fcribe to certain opinions and articles of taith, 
 rliUi^ c^ not expreffly contained in the word of God. 
 !M,'i t^7*fijfVi/ll, 2. When the minority, or any individual, 
 ftct»o H<iix will leave the communion of a church, and 
 ^tii 1,UmjlM?^^^^^ themfelvea from her, becaufe fhe 
 u»4v«k^iefj^^" "^^ fubfcribe, as articles of her fiaith, 
 t f^^thck. ^^^^*^ tenets and doftrines, not cxprellly 
 i2/A^ w^i/^ontained ia the rule of faith they have a- 
 rr^Mu^i^j^opted, the Holy Scriptures'. 
 ^^^^ £^ ^^^^yThefe two are berelicks. And thus a 
 icuiM ^ njajor, a minor part, or an individual may be 
 ^mjttul ^^hereticks. They may make a feparation in 
 ji^.^f a chriftian fociety,of the fame religion.adopt- 
 
 f t4ii< "Jvci: ^"S ^"^ *^^^ ^^'^ ^' i^\\^y by requiring fub- 
 I i i fcription to certain tenets, points of doftrinc, 
 If^ /^**^r articles of faith, not exprefled in the adopt- 
 ^/^,^^*^ed rule. 
 
 ikliMd^ 9\^^ ^Xi^ this is both the grammatical meaning 
 'hrrrM ""^ of the word here/y, and St. PauFs meaning 
 ^urc^i^ uA of the word heretick in his letter to Titus^ iii. 
 n>[Xi^ t^V<P( JO. Haireefis ^nA haireetikos hoih comi^ horn 
 ^^ l^ fyf,thtvtxhbaireoo,C2i^\Oyt\\go\ which fignifi«s/f? 
 ►T tiJi%j6'>LU^^^^f^^^^ ^^^^' fl(?r^/y therefore grammatically 
 /"ft ^fignifies choice, eleSliofiyle^ ; and a heretick is a 
 ti ^^%^^^^eBary,ox onewhobath made a choice or cle6lion.^ 
 
 p^ /^ p g^ ^ • Though r am fo happy ae to agr*e with th« le«rned eritick, M^. Porle, 
 \>t\V%A*' ^^ Mi; my critiei/m opon thtf« words *#re/V tnd btrHia, jret i hare tht mVifar- 
 
 
( 45 ) 
 
 St. Paul hyi of the. bere/ick, " ct is fuh- -^J* ,^ 
 verted, and Unndh, being condemned of him- '^'*^*' ** *"^ 
 (elf." And what he here fays of him is f «*^ ^i/l// 
 
 perfe(Jlly confident with what hath been faid i^^^Y^Z % 
 above concerning an heretick. The Bible is ^^^1^^ \l 
 the only rule of faith a Chriftian church '^«^'*^ '"^"^fl 
 hath adopted ; an individual in that church, '^ fr^^*i, 
 whether preacher or hearer, it matters not, f^^^^"fl^?^ 
 h'uth formed certain opinions, not exprejly '^^^^ ^} 
 contained in the Bible, and infiftsuponit ^^ '^**^^-i 
 thas bis brethren (hall iublcribe them. In fo \Vl~H^ ^^ 
 doing he fubverts the foundation on which yritfatnr<> ' 
 the church was built, he greatly finneth audj'tt^/ttO^^^ 
 is condemned of himfelf ; for he fubfcribeJ^^i-j^iVb J^ 
 the Bible as the (j/z/y rule of Cbriftian faith, ^-^jr/i^ ^IW 
 and now will fubftitute fomcthing elfe,as the fp^itti tc 
 rule of his faith, his own dogmas and opini- ?<5i — 
 ons. / 
 
 The learned and judicious critick, Mr.?^ -^^ ^ 
 Poole, gives the fame meaning to the words -^^^^ f^^ 
 bere/y and heretick, as is above given. Says f/^^ '^^^^^ 
 be> ** Ell ergo hie hereficus, is qui per opinio ^^^ ^^ ^«^ 
 
 tan« to dSfagrce with ■ Re*. Member of the late confociitional c«tj?ention ^i ii^^ii 
 at fFefi'Staffdri j who not only condemned mj cxjwfiiion of Titus, iii. lo, '^^^^ *^*^*L -* 
 butalfo ray criticlfm upon the words bertjy and beretici, and faid, ri# wer/ f^' y^^ r ^til t 
 hfrefywa^ dirtved of toe Latin verb hxrtoj and tign'^td to fticfe on, or *j^ .'♦•I 
 
 flick to } denoting that the btretick loai onf who fert'macioujly btld bis opiniomtt l^%j^ 4^Ct^ 
 end toottld not let them 1$ t ! Tb)t \* the man who fets op for a judge nf m^ ^L/^^ 
 ifrefyt and prefome* to eenfure and condtmn, and excommunicate othara ^-H^ QfUtU^ 
 far their reJigiouateneti! Who IB not even fcholar enoogh to know, that //^/f/^^ -^ 
 the word berefy is of Graek and not of L«tin derivation ! Thia i« the man ^ * *Jk,mf ^ 
 who often daclared in pabHclc,th«t HE wai Chrift'a Attorney .before the late (^ Sl4/g ^C^ 
 ConfotiaHon, and not Attorney for the ccmplainanta 1 ' ' I Aoald rot V X/^^ 
 
 have -pubiifced thia mafterly criticifm of thefe modern times, if ita aartior had ^ClU. CfTti[Jl^ 
 »ibt rep«ated!y pronoaneed it iDPubiick, in »<he facs 5f Contcclaticn, «n3 a | „ u ^ /-f _^,i 
 !fr|t aflfcioWy <rf fptQator*. M» J «> Ti rtJ^j 
 
 V'LjcL. t-rt^. t^-r^tni 11 t/. Oinrt^t^r^ ^ . 
 
( 46 ) 
 
 cnemi de ecclefia partus Jacit ; qui in iJ difpu- 
 tat ut ftbi Jifcipulos paret unit ate contempt a J* 
 Poll Synopfis in locum. 
 
 II. Let us enquire what is the duty of 
 
 Chriftians concerning an hcretick ? And 
 
 when an hcretick appears in the church, all 
 
 Cbriftians, v/ho fabfcribe the Bible as their 
 
 a^^^- -X onl"^ rule of faith, are bound to avoid him, to 
 
 n m t*^ torn away from him, and to ref uie and fof- 
 
 ^t,#Ji^f4ii bid all free and familiar converfation and in- 
 
 ^rc(«^i-5 tercourfe with him. They may and ought 
 
 t tf^' ta treat him very much in the fame manner 
 
 Y^Jixrt^ ^^^y would treat an excommunicafe. St. 
 
 \ nn^^ IP^ul does not fay excommunicate, but rej^^d: 
 
 i m^^ him, paraitcUi pajs by bim, negleSf bim 5 for 
 
 ^ .' this good reafon, that he hath excommuni- 
 
 ^*'^M ^- cated himlelf, by fub verting the foundation 
 
 4^ ^'**. of church communion and fcllowfliip. 
 
 I (itM%y^ , ^nd this treatment of the heretick is agre- 
 
 j m t^ju able to the fentiment of the learned critick 
 
 L before quoted. Says he, " TSlon amplim ad- 
 
 mltte ad colloquiumy fed aver fare ; in externa 
 
 ecclefice congregatione manere nee pater e j ex* 
 
 €&mmunica dum refipifcatx notam illi inure 
 
 ut bdmini qui cenfurce ecclefice fubjacety & jube 
 
 omfies familiar e ejus confortium fugere!* 
 
 *' Non dicity excommunica ; nam ipB ultri 
 €mmunionem deferunt^ Poli Synopfis in* 
 locjm. 
 
 Now we have a fair and ready reply to 
 the qucftions before put. 1. Mud we noe 
 
( 47 ) 
 
 endeavour to exterminate hcrefy } Rejcd, re- 
 
 fufe it ? 2. Can we with a good confcienct 
 
 permit men to profefs or preach hercly ? la 
 
 a church that adopts the Bible as her ow/y rule 
 
 of faith, if a man either profcfa or preach 
 
 that ilie ought to adopt forriething elfe j for 
 
 inftance, feveral notions and tenets he has 
 
 formed, in addition to the Bible, as her rule 
 
 of faith i the church muft admoniih him a 
 
 firfl: and lecond time;, if he ftill perfift in 
 
 profefling or preaching his herefy, the church 
 
 muft refufe, reject and avoid him. 3. How A f(cl h«**^ 
 
 (hall we prevent the growth and prevalence Hju rmuii^^ 
 
 of herefy, any other wife than by bringing o^ fii/Zcfip^**^ 
 
 pinions, termed heretical^ to fome teft o«?\, j{;^^^ii^ 
 
 ikndard of orthodoxy ? St. P^«/ tells us, an ^^^^' ^^% 
 
 beretick IS ** condemned of himfelf\' If fo, cer- ^r^ ^^rtt w« 
 
 tainly there can be no necefTuy for bringing '^ . ^ 
 
 his opinions to any tell or ftandard of ortho- '^^^'^}^ *^ 
 
 _ , ^.. ^ . ' (iK ^tKthi^ 
 
 * Herefy isti not confift In op'nivio or fcntitnen* ; It ia not an error ttf . 
 
 b:gdh\iicii\itxonlL -ffwri/rr oa 7 jV. iii, lo, faj», «» Learn hence, Fir^, fj^'" ^ ^-''''H^ 
 
 Who is ^n btretick in the Apcftle's fenfe, even he who la perverted from the » t i 
 
 true faith, and holds opinion* which fubfcrt the foundation of ii ; and on* l/fiCCflxTCKi 
 
 %vho h condemned in bis own cjnfcicnce, andiins againft his own ctm/i5s- ^ i4tM4— 
 
 cnf : Fortht Apoftle here bids TrViai, not to inform him of bis trrors, but "^ '**0f 
 £dmor.i/h him of hii/gult, which ihewa, that the e*-mt hy not in hit bead^ 
 ia bit under fandiftiTt but In hit lu'tll and aifeii'tart : Fot ns man wb0 
 sB% according to his jutdgmtnt and csnfchncey kc<tv erroneoui foeverj is J*lf- —.^^ 
 
 cor.demned in (hat adign." Henry on the pkce fays, «* Knowing that k4 ^ ^ i 
 
 that ii fucb is fubvertedi »• '• turned off/iom the foundation, and finneth yuiA^^ ^^ 
 gricTOuUt being felf-condemned. Thofe that will not be reclaimed by admo- ^ il -v* if^V 
 
 n:tii>nj, bat are obftinate in (heir fins and tr\oi%^-ixt juhvtrttd iT\^ jtlfcon- d-^ ' **^ *^ *" 
 iemnsd \ the* infliS tha: putiifnmcnt upon thimfelvea, thsi the goveroori of /«^ t^iL-rV C^ 
 the chujch /hould inflect upon them ; they throw themfclvcs out of lbs ^ ^ 
 
 church, and throw off its communion, and fo are felf-cond*mntd.'* 4^( ^7 j It*^ ^^^ 
 
 It is furprifing any man fhould imagine berefy to be an eirvr of judgments * ' - .4 -f '/t 
 
 «fh«n St. Vaul Uj& »< he is fsJf-ssndrmncd j" which could njc p: fiibly b« \^ UrK^ A,^ 
 
 ^fau. atilyuxf^A U Xac^in CL aX^ u^^ ^yi^i^ 
 
( 48 ) 
 
 il mv oiM ^ In a chriftian church which fubfcribes the 
 o^rricvn >a^/B*'^^^ ^2 her tn!y rule of faith, no man Can 
 riMt^ |,}u> ' poffibly be an heretick while he infills upon 
 li^i^cxb ( }ii_i nothing clfe as the rule of faith, or neceflary 
 Ud^ (ht Ja^ to church-communion, or eff^tial to falvati- 
 at't'J' <^ tuion : But whenever any man, in fuch a church, 
 l^^^cottdoes infill upon fubfcription to any thing elfe 
 t.\ i)C'nU^^ but the Bible, as the rule of faith, or necef- 
 c> r^^u'^"^ *^ ^2ry to church-communion, or efiential to 
 c^riifj vuf^ J-^ falvatioa, he is an heretick, and muft be treat- 
 ^ ^UnfitU^i^i as fuch. 
 
 t iij^ri^ 7Ui But fome finc€re,confcientious people may 
 v^^ h<^ t^ilill alk. Is there not fuch a thing as falfc 
 itt* 3i4l<^i)f' doSrine, fhort of hereby, which is not to be 
 f^ti U ^. endured io our churches ? I am fenfible a 
 'hni. vrt^^'^teply to this queffcion will bring the great 
 fen/. '%^^ ^nd important btifinefs of eccleliaHick councils^ 
 %\\ i i^"^ i^^ conventions, and fynods, under confideration : 
 H n-v w{~ B^j J 2j^ ^jjg rather willing to attempt a re- 
 f.^^s ply on that account. 
 
 fii. -^ Aj^ J [^ order to a reply, let fcveral things 
 
 r be premifed, 
 riUt*-y- t*-^ ^v-i. A preacher of religion is the fole judge, 
 u% h^^^^^foT himfelf, with regard to the truth or fall- 
 ^'"^V * v^ Ttipod of the doctrines he delivers. If it were 
 txi>^ i'^P^ . other wife, and a man were obliged to preach 
 ^ ^ S what other men judged to be truth, he muft 
 jsjt<.^ r^^^" ^^ obliged to do the very thing for 
 xCh *-*^ % which our Saviour condemned the Scribes 
 
 jt64<^^^ 
 
 i ^ the cafe •() thii fuppofidoiw Hsnce ler a mill'* fmcimenu be what they 
 
( 49 ) 
 
 and Pbari/eesy i. e. to teach for do<5lrines the 
 commandments of men. Nor could he pofli- 
 bly comply with St. Paul's diredlion to the 
 Chriftian preacher, " *Iake heed unto thy doC'* 
 trine'* Unlefs it be faid, that the Chriftiaa 
 preacher is to take heed that his dodlrine a* 
 gree with human creeds atid articles of faith ! 
 
 2. The Bible contains expreffly tvtvy thing h irc^^ 
 Heceflary to Chriftian communion in this 6i^^ ^^^r'^^ 
 world, and eternal felicity and happinefs in ttiUjuvi de^ 
 the world to come, 2 Tim. iii. 16, 17. All l\xt^ (hi\k^ 
 fcriptuic is given by infpiration of God, and y^^^ tn 
 is profitable for dodlrine, for reproof, for cor- ix^J! c^\^ tfc 
 redion, for inftrudion in righteoufnefs : fQ>{lf^^^i^ 
 That the man of God may be throughly i . ^ 
 furnilhed unto all good Works^ * ^^^J^r 
 
 3. Each brother in the church, and every ^^^^^^i^**^ 
 hearer of a preached gofpcl, are fole judges wofiS^ -iiiuA 
 for themlelves, with regard to the truth or^^^tiu- tLrts^ 
 ialfhood of what they hear ; its agreement ^Itci^ jitiQir 
 or difagreemcnt with the unerring ftandard t/ff fn^ citw. 
 the word of God. " To the law and to the \x^jiQt jl^«. 
 tellimony : If they [peak not according to this . ctiTitilit^ 
 word, it is becaufe there is no light in them'* J^ ^^ ^^ 
 Ifa. viii. 20, was the direftion gben to the ^^^^y^ 
 JewiJJj church with regard to what ihey ^ r^ipJkij 
 heard. " Beloved, believe not every Ip^^^^^^^I^x k^ 
 but try the Iptrits whether they are of God : ^7^, ^ . 
 Becaufe many falje prophets are gone out into \^^^^^ . 
 the world;' i John iv. i, is the dircdion m c»^^^^ 
 
( so ) 
 
 given to the Cbrillian church with regard to 
 
 what they hear. 
 
 •f Ce<ij(fcv is :< 4' No man,or body of men,no ecclefiaftick 
 
 ^ . ^Trt/ .,, council, convention j or fynod, of whatever 
 
 i . 'name, have any right to judge for any 
 
 ttnth ^v^ Chriftian on^ earth, but themfelves, whfther 
 
 :twc{ ^l preacher or hearer, what he fhall preach or 
 
 iL^iol tutx what he fhall hear ; whether what he 
 
 rijsert ^^y*- preaches, or hears, be true or falfe, agreeable 
 
 rt. ra^wTixii or repugnant to the Bible.* 
 
 1^^ itt^tiuV In proof of which I have already obferv- 
 
 ^{ U 6<^ tied, that no ecclefiaftick council of any deno- 
 
 fjkcyr^ c\ niination, that hath ever been in the Chriftian 
 
 ^^ church, hath ever done any good, hath ever 
 
 ^^ *^ t promoted truth, or fuppreffed error ; but al- 
 
 ^^f^^'^^^^ ways the contrary; when ever they have un- 
 
 V^caIm^ dertaken to judge of doftrines for others, or 
 
 liUL irtLTTt^ — ; ; 7—-; 
 
 . * The author of the hiftory of religion^ introdlicci Dr. Tofitr^ f>yinga 
 
 \j\ \f\^^^ ^* Rtliglon therefdre U only fo far praift-worthy as it is the matter of our 
 
 J^_^ choice j and tince religion is the means of procuring us acceptance vrlthGod, 
 
 it ntcefTariiy foUowt, that every man hat an undoubted right to judge foe 
 
 bimfeJf." 
 
 Theauthorhimfctf fay»> p. 969 « Every man mufi have aright to judge 
 
 of the true mcaningi and the obligation of thofe laws that come under hit 
 
 aottce \ and where the laws of an inferiour cla{h with thofe of a fupcrsoury 
 
 reafon and confcioufnefs will point out the proper deference to the laws of 
 
 ■ fupcriour. This alone juftifies the reparation from an; cfiablilhmenti and 
 
 ft deftrojs the principle of force." 
 
 ii eaiuXiiiirL^ Tbio author alfo cites bifliop Hoadley, p. 96, 97. «* ReHgious truths, 
 
 \ -MaysbiAop Hoidley, ia what concerns every one. keligioo there can be 
 
 , , Y^i/'5 \% """^ without enquiry 5 for what Is contrary to the firft notions of Ood, 
 
 tl » *^H^ ' ^x" eftabUAed upon the fcvidenoee of reafonj cannot be admitted by any one who 
 
 ' 1- ti^/r>^ believes a Gcd upon this evidence, becaufe it deftroya all tliofe principles of 
 
 i.\X f ^^V- reafon itfelf. What is contrary to the plain deCgn or declaration of the gof- 
 
 t'\ y(.fci I'J'U^.P*'* "nno^ •>« f*cei*ed by any one who believes the gofpcl, becaufe it dc- 
 |{./v? ^ firoya the authority of the gofpel in which he believes. And what is con- 
 
 it^il ^^^^^ '"""'y to the fundamental principles of the reformation, without which it 
 \^Kvy^ pTv-JflK could never have httn at firft, and now cannot confiSently be defended, will 
 \^ I^hBC/'J^ not, cannot be recti ved by anjktrui proteftant, becaufe it deftroys his very 
 54^ ^ ' litlt CO chat •ime, aad ii tht rcry thing which, aia protcfiafit, he receives/^ 
 
< 5« ) . 
 
 b make creeds and formulas for the churches* >c ^^^^^ j 
 
 The truth of this propofition is alfo a na- itiiivv^ ^*'* 
 tural and neceflary interence from the three (,)u^yi iHvo'p^ 
 propofitions juft premifed, i, iacoo^ ^ 
 
 The New Teftamcnt every where fup- ^^; ^^ ^^^ 
 pofes all men, both preachers and hearers, ^ (^a^a 
 Jo/e]udgcSy for themfelvesj with regard to^*/^ ^ 
 rhe truth and falQiood of dodrines of religi- ^^^^^.^^ ^ 
 on, and their agreement and repugnancy to^cF^*^^^^^ 
 the unerring ftandard. r/ fm^^i^^^ 
 
 Now, to anfwer the queftion put. Who- f^^i^. ^^IpN 
 ihcr there is not fuch a thing as falfhood, or * fn^U^ l 
 falfe dodlrinc. Abort of berefy^ which is not to *- ^^ ' 
 be endured in our churches ? C^<^cer?it< w^^ 
 
 I doubt not the poffibility of a man's ^ 
 
 preaching falie dodtrines j dodrines not con- 
 tained either explicitly or implicitly in the 
 Bible 5 yea, it may be granted poflible, per- 
 haps, that a man may preach things contrary 
 to what is thus contained in the Bible ; Not y: 
 contrary to what is exprejjly contained in the ^^ ri<»l Ok^p 
 the Bible,but contrary to what may be there- j^^^^ . 
 
 in implied. Now, if a man preach nothing i\ ^ j 
 contrary to any .citprefs propofition of the '>^ /^^nritj 
 Bible, though he may often deliver things ^***^ ^^'•' -^" 
 repugnant to what is implied therein j ytt^- ^i^iur^ if^tzU 
 io long as his church, the people of his^t^f// i^*^ '^ 
 charge, are eafy under his miniftry, and do ^j^Cif,^ 
 not difcern the repugnancy of his doftrines Cfr^4(^t>^^ ^ 
 to the Bible ; no man, or body of men, no Ok, tih 
 ecclefiaftick council, of whatever name, have ^ "^^^ 
 
( 52 ) 
 
 any divine right to difturb this worfliipping 
 affembly of Chriftians, by any of their no- 
 tions, opinions or decrees whatfoever ; for 
 the rcaions above given, viz. that the preach- 
 er hath a Cole right of judging, for himfelf^ 
 with regard to the truth or falfliood i^ his 
 dodkrines, and their agreement 'or difagree- 
 ment with the unerring ftandard : And that 
 his hearers have alfo a Cote right of judging, for 
 themfelves, with regard to thetruth or falfhood 
 of the doftrines they hear,and their agreeriient 
 -}L SttjnH Aor difagreement with the unerring ftandard. 
 '/ L^Uiitni I have put the cafe now as favourably as 
 L " ru-H'tUsV^^^^^^^ the fide of thofe who hold the 
 Yiv^ "(' "J popifh tenet above with referenc:e to the aii- 
 ^^ ^ /T ^^°^^'y ^f ecclcfiaitick councils. ' For it hath 
 '^ *^ / been generally the cafe, that a man charjied 
 ^' Oilii^^^^ v^ith preaching falfe dodlrine, and things 
 Jj^ lii'^h difagreeing with the implications of the Bi- 
 , £^i^ ilt^ble ; hath been guilty of delivering fome 
 fj things contrary to long prefcriptiony and bod^ 
 
 ^*5^ , O* c^^^^^ ^^d confeJi9nah\ made by men, and 
 ^^Z'*'!"' *?iinjuftly and injurioufly impofed on man- 
 l^t^jftiZii^ kind ! And I greatly fear, yea, I know, if au- 
 thktu^ thentick hiftory does not lie,that both preach- 
 A ill U ^^^ ^"^ profcffors of religion have oftner beea 
 ' ^' perfecuted, profcribed, imprifoned, deprived 
 
 uJ€UL^ ^«i»' andflain,forpreachingandprofefliigdod:rine8 
 h e^m/cA-^* *^^ opinions contrary to facreJ creeds and 
 ^ ^ confejions of faitb^ md the e/ia6lifi>eJ religi- 
 ijfU ^n^- ^ ^^^ ^^^^ £^^ contradifting any thing implied 
 
 iJka/ iJhiAf tautJUln unUUie. cujoMijl tihmjl ««U 
 
( 53 ) 
 
 in the Bible ! Witnefs the cruelties and hor- sC '{- 0^"^ 
 rid fufferings ot that part of Chrift*s church L^^^ acrr^ 
 which fled into the wilderncfs, and endea- 
 voured to (helter themfelves in the low iiiw^-^^^^ 
 countries and vales oi Piedmont -"Oi the^^^^ le 
 Wickliffites in Englani-'^-iht Prote/iants i^ ^ i,. ^ 
 Germany'-^iht Non-conformiHi and Puritans, tt^vk 0^%- 
 bur pious and illuftrious anceftors, m Greats Ch^ UjT^ 
 Britattty and numberlels others, in all parts 
 bi Europe:' Were thefe worthies always ^*^ *^^^ 
 perfecuted and tormented to death, becaufc ChmitiKiU^ 
 they departed from the Bible-creed in their a^fnfifuiit 
 preaching and profeffions ! Pride, ambition, ^L-v 
 
 luft of power,inftigating men to praftife upon ^* ^ » , 
 that exploded popi/h maxim, were the formal ^^ irXd 
 caufe of the fufferings and' deaths of thefe d^en-t 
 faithful witncffes oljefus ; who, long fincc, 
 wear bright,glorious and unfading crowns, iri 
 the kingdom oihis father and their father, jn ail l\uLy 
 ' When the cafe is really fuch in any chuich \J^^ tlu-vv 
 or worfhipping affembly ot Chriftians, that r^^^A 
 they univerfally, or very generally,difapprove V^ ^ 
 of, and are difgufted with, the dodrines and ^'^^^^'^ 
 tenets of their pireacher, as judging them in- ^^iM^mcuX^ 
 confiftent with^ realon, and repugnant to the UfUknujJ^ 
 word of God j I know not of any power on U iK^c.-^^ 
 earth that has a right to oblige that church, c^MM'ikf^iij 
 6r worfhipping affembly (after they have tlujy n;d' 
 taken all realonable pains rightly to inform Q^^ ^^ 
 their own judgments, like the noble Bereans ^tptJYcJlA 
 ti old,by fearching the fcrjpturcs) ftill to live -frlyy^ n^j^ 
 
( 54 ) 
 
 ^ under his adminiftrations. But yet no ec- 
 '^ f ^j^^Iefiaftick council hath any bufmefs here j fo 
 ^ , lar at lead as the matter relates to opini- 
 
 J^f^ . ons and dodtrines preached and heard in this 
 ^^i church.- If an ecclefiaftick council be called 
 
 >iii^4_5 - Jn by the church and people in this fiiuation, 
 iivm 4ifn^ purely to adviie as to the expediency or in- 
 i^vvU^ expediency of difmiffing the paftor ; I have 
 \k4iftJk M^tt^^' ^^ much to objedt againft it : Though I 
 ^a LiA [ ^^"^^^* ^ know not that even this meafure is 
 I ^^ warrantable, frorn any thing that is either 
 fc'^'^^w^lxpreffed or implied in the New Teftament. 
 B ul *^*^r^ Put the cafe, that a very few individuals in 
 *^ffn^ tht a church, or wor (hipping aflembly of Chrifti- 
 feifrii^tt^c/ains, are diflatisficd with fome particular te- 
 ^hu (^^ ^^^5 *^^ doctrines of the preacher j whilft 
 i\un isjk*.^ however the paftor and nine tenths of the 
 ^1, *Ik «i church and people arc agreed and fatisfied ae 
 ify M tothele tenets and doannes. Neither the pal- 
 ■i tor, nor m^iority of the people, pretend to 
 3 . impofe fublcription to thefe obnoxious tenets, 
 , ^ ^ as they are called, on the minority, or any 
 iA"^ * ^ individual. Neither of thefe tenets is con- 
 trary to exprefs fcripture, nor esfprejfed in the 
 s \ fcripture,and therefore not cflential to church - 
 
 Y^'^/^^co^ttiunion and falvation ; nor neceffary to 
 /.^j*^Qi/;>ibe believed by any Chriftian, nor denied. 
 ^ ^<^wUufJ^^^ every thing effential to church-commu- 
 ^#u >M.uii nion and falvation is exprejfed in the Bible j 
 tfetH ciibt^ *"^ every thing neceffary to be denied and 
 ^/^^ ^rejedted by a Chriftian man is contrary to f^- 
 
( ss ) 
 
 prefs fcripturc. This is evident upon xhh 
 lead refleftion, for certainly a good and gra- 
 cious God defigns the prefent peace and fu- X ^^^ ^^ 
 lure happinefs of mankind : He would not ^^^^^^ "^ 
 therefore leave things fo in his word, the on- Ccm?rvLvntci 
 ly rule of the Chriftian's faith, as to endan- nQ faZsO^ 
 ger the prefent peace, much lefs the future -^^*^ ^*^^^< 
 happinefs of mankind : But if every thing ne--"'*^*^^^^>;^ 
 ceflary to be received or rejefted by the '^^^ ^^^ 
 Chriftian man, were not exprepd in the Bi- -tcAx^m civU 
 ble,or plainly and indubitably contrary to ex^ ijnj fcixmjvyt 
 prefs icripture ; both the prefent peace and ^e*^^^,^' 
 future happinefs of men would be endanger- '^^ wvm 
 cd ; for fcarce two men can be found who^^^^^^^^^ 
 agree in their interpretations of implicit or J^ . 
 
 doubtful fcriptures,or in any articles or points 4^^ ^^n-J 
 of doftrine neither cxpreffed in the Bible^ ^cuu^aj -v_ 
 nor indubitably contrary to what is there ex- f^fCi^nji^vKt 
 prcfTed : Therefore we may depend upon it, CCt^tli rr* r^t 
 that the fpirit of God hath exprejfed, and ex- "Tav^ivf <r{ 
 plained exprejjly, every neccflary article of the ^^j^ ^^^^ 
 Chriftian creed. Therefore the tenets and.^^ ^ 
 doiftrines complained of, arc not ofthcef-^^ Xirm. 
 fentials of religion. However, reprefentati- '^^^'^^^ 
 on is made to theAffcciation of thefe obnoxi- r^'^«t'f«^ 
 ous tenets j the Aflbciation take pains to in- ^ Ch vi<k 
 form themfelvea in the matter, and advifc tc /.^rw: i^.2.y 
 the convention of the Confociation to bear I'kiA Ciui^ 
 zt\A Judge on the prcmifes. The preacher is ^urn^ U ^ 
 defired and even required to appear before l^(d. ^^^ , 
 this venerable body of clergymen ai^fl hies, to ax We^Ktii 
 
( 56 ) 
 
 anfwer to charges exhibited againft him, for 
 preaching and holding fgijch dangerous doc- 
 trines ! -J,'!' 
 
 Now, Is not all this mighty ftir perfedlljr 
 right ? What will the poor criminal preach- 
 er do ? And what will this auguil affembly of 
 divines and philoiophers do ? 
 
 I, To the queftion. Is not all this ftir pcr- 
 
 feftly right ? I reply, This convention of 
 
 Confociation is, in my humble opinion, 
 
 wrong, miftaken, unadviled, anii-lcriptural, 
 
 fi$-m llhi4 y^ and opprcfliye.* 
 
 'XT^ tfUVWrfJ/ • Tj,;, con? «mion i« to hear tni judge upon ■rticles of faith, and thty 
 
 K « ft Kavcj according to the fuppofition above, r«fu/r<</ the accufed to appear be- 
 
 C LfWf 'jVlitti lott thtaif to onjwtr to art'ulu of charge, concerning do&rtnet and rthgioui 
 
 ^ »f>'iaiont» Hence it is ap^*'*"^ this venerable body imagine they have fomt 
 
 ~71tt4 #*IC' «othority in thcfe mantrt. And in troth they really have fome authority, 
 
 {, « ^ or they have abufed two plain £ngii(h ^otit, judge and refuire i hoth 
 
 tV t U^aJ -J^^, which worda immediate' j convey to the minda or»ll,who hear or fee them, 
 
 ' ■ '^^ .^ whether they befimple or learned, the idea of authority. Bat if tbia body 
 
 AYlti. liltM t€ •iaim authority, they muft neceffarily claim InfaU'tb'tVity ; bccauff} if tfcey 
 
 t\ i . »rc not endued with infallibility, they will lead tbofe into error, moft likely^ 
 
 vHii'lVfv VW^ on 'v\iom {\\tj \m-?oitiht\f autborUativi judgment. « Thia claim of au- 
 
 T, j,L M thority," faya the Diflitntiog Gentleman, « is an inviHon of the divine pre* 
 
 **",- iAAM*'* *^ ffogative, and in the language of the Holy Ghoft, a fitting in the temple of 
 
 " . / 1 1^ ..^ God, (hewing itfelf that it ia God. It is a claim of ionour »% due to a com- 
 
 It4i# *rCS^ pj^y of poor, /> arV and fallihU men, which belonga only to the omnifciei^ 
 
 ' ^\ and infallible God, and to Chrift the fole lawgiver and king in the church* 
 
 iJi%HJk^x9 i^k jf 11 the very root of Antichridianifm ; the prop upon which the whole 
 
 V "^ I ^ftem of popery refts ; it came from the chufch of Romtt and thither it 
 
 Uu. l^Ciih dlreaiy leads/' p. aja. 
 
 ■*^ ,The celebrated Mr. Prkr fiyi of fuch boifted authority, «« Oh ! th« 
 
 f &Kitm ti < tragedies this ufurped authority has a3ed in the world ! It was authority that 
 
 T ^ put the Lord of life to deatlj, iind oppofed the propagation of his gofpel. Jt 
 
 Li. *1l4 ti^M^' ^u authority \hzx.\itoxtg\ii \n futgatoryzn^ tranfubftantiatiofit'n\x.)\ *\\ the 
 
 *^ i^ M* vJPiji other abfurdi'ties of the church of Rome, and made them f-c ed fr. m ridicule. 
 
 - a ^Sa^' - V? '* "** authority that hid the purity of the gofpel fo long from oar eyei, antf 
 
 jil^^^ <lelayed the riformation for ages before it happened. Authority has oftea 
 
 I > »\ ^nftrratid^xtor ; nurfed ignorance, ami fupprejftd truth. Jiuthtrity hat 
 
 }%)]x.<^Kl^^*l mad* knaves: Authtrity has made fools; But mere authority has feldo« 
 
 . V propogated virtue, or true religion. The very claim of this authority is a 
 
 ixj'^ ri t^ wp'oach to C^r{/?fflif jry ; and an iofult upon common fenfe."— — .«* The 
 
 author and ii(i||her of our faith has given bis minifters a commiflion to de* 
 
 * C(t Y yi"-'^- *'"' **'* **'' • *' •«^''»'*»'*«f *»'" 9iAti%vM% i to receif • ihofe to con«nuni«o^ 
 
 'jUui cf TuU§nisui 
 
( 57 ) 
 
 In proof of the truth of this reply, I ap- >tM^ SMiU- 
 peal to the wretched and deftrudive con- <(c«ici&<^ 
 Sequences of all fuch conventions which have y^ricwXi^ 
 ever been in the Chriftian church ; to the ^J^ ^^^ -v 
 fentiments of the pureftand beft part of the j^^^^^fi l^^rn. 
 church of Chrift,cver fince he was on earth j i ' ^.l t^ 
 to the fentiments of our worthy and illuflri- i V^^</j -^ 
 ous anceftors, who fled from ^//'^^i?^ and ' j^^ean 
 ecclefiaflick tyranny in their native country, ^\'^\ ndk i^ ^' 
 and firft fettled this land; and^whatis more,! t^ Tt ^^^jy^ 
 
 #hom the (Ciipture-ctnon-receivei J to exclude thofe, whom that excludes; '^' 
 
 ta rtprofe tbim that a£t amifs i to exhort to reprntaocc, and to enforce 
 
 their exhortatiooa with the bigheft authorirjr of AltnJghty God, the awful 
 
 powersof another world, and all the engagemeotB of r«</r;r;r>£ loTC. Fur- , .^ Q^ 
 
 tlier degrees df church power I know not." Charge^ p. 45, 46. Indeed the X ^^'^^ Ct-Wt^^ 
 
 iheoibers tbentjtlvts that ccmpofc our modern conveotione ecclefiaflick, afford ^ fn^lYl tX^ ^^ 
 
 »n unanfwerabic argumenJ, that fuch conventiona ha?c no authority Co * Jt 
 
 judge on arthlet of faitbt to etfifartothti; cofidmnini excoamtinicate, at Lyi 5 ((-?/X ^X fgf' 
 
 ehey take upon them to do. For who can imagine, or dare affirm, that the ^^ 
 
 hord ye/us CBiift h»$ givtn commiflion to mfft tttvifiatti i 
 
 rftvinicj, to meeanickt and bujbandment io judge on artic/etot 
 
 t amrm, tnat tnc ^ ^ g ..ct 
 
 *nd cihdems ! &:c. Dr. H»re obfervet with regard to thii matitr, ** If indeed * Js >tl/7 
 
 nVoQC would/aVp* in a caufe he did not underftand j if no one were allow- jf)t^ j^C^l * f 
 
 tti to underftanda caufeof t^e)"*]^, but who wai a good" judge of the /^/e oj^ ^ « ' ?L 
 
 fcripture mi of fnimitive antiquity 5 if no one were efieemcd to know fcfif-^l^^MJt-kfify^ 
 i'sre %r\A antiquity, but thofe who haifiudied tbem lOeU^ who bad read them ^f 1 . . 
 
 carefulijr wiih tbtir cvrn^iSf and did not take tht fenfe ef them upon truji ^tliA'tt, « i*y ^ 
 from modern writers .' if the arguments for hit opinion were to be esamio' € iV^ <«:)/( ftJ^ "^ 
 td^, before hie opinion were condemned ; if a man, before he gave hit vote* ' (, * ^tf 
 
 were to lay hit haiT^ upon bis heart, and declare himfelf thus quaHfied tct j/li^ C^t^-t 
 Judge i that he kad conCdererf the matter, and would fpeak nothing but . \ 'f" 
 
 what he thought i On thefe fi\Fpofitioh9, I am apt to think, a number oirl/h/^ tt^^* << «A. 
 judges would not very cafijy fae found ; and when they were, it may reafon- tJL^x. (JtkA- 'i^ 
 abiy be prtfumed, tbM ihty woaid cot be rery apt to condemn. They tiat*7 '**'** w W^ 
 would be fenfible there waa room fbrhoneft minds to oe mfJfd, from ^^^^ zljiA.tV^ f\^ ' 
 they had reed andobferved thtraifefvea ; they would know that there is more ^ . S 
 
 to be faid on the other fide, than tbe generality at all dream of 3 they would f^fXtt^lX. —^-^ 
 be carefoi how they difcoutaged Jeaming, hy difcouraging the enqui/iei of .i tl f 
 
 learned men. Thty woisTd be very unwilling a man fliould foffer by thiir ^C4*v C H-*- 
 Sentence, whcfe Iffe they ate furt it innscent and viriuouff, but whofe opini- ki./ J i f 
 
 M)» they cBTinot toe fo fore are lalfe aad dangerout. They know difcou- y^t^^-^ 
 ragement in leatntng and virtut to be of fuch ill confeqiaencet, that a mah*« yti f^ijy^^ "^ 
 opinicnt muft be very bad indeed, to make it neceffaiy to cofoe tor foch «X- "^ 
 
 trcmities. But give me leave to fay,you have 00 reafon to expeA fuch judgsf, m^ |^_ - ^ 
 orfuch b«ckwardRefMoi«dgf. I; is tiwayj/^v^/**/**/, that th» dofttine of • 
 
( 58 ) 
 
 appeal to the New Teftament, And in vin- 
 dication of this reply I ftand folemnly bound,, 
 in point of honour, to appear : For I am not 
 a Ion of the *' bond woman, but of the free." 
 ;/ifi tKif ^ 2. As to the fecond queftion,What will the 
 I ^0tv.t\ poor criminal preacher do ? 1 cannot certain- 
 ^ I 1/^4 c^ J ly determine what he will do, though I am 
 /^ facisficd what I (hould do in a like fituation. 
 -tti yt*-*- J J (j;jQ^jj^ certainly deny the furildiSion of 
 d^ a ui^A^ __ 1 —.L 
 
 /' \. .^^ t:^^xYit<i\\\i't\t you ire of, ii right ; that it is the doftrine cf fcriptute and an- 
 <r vtl/ tiquity. And thie, every body thinks, he underflands. So that little 
 
 f i: I. '|i| Ifarning or rtadlngis nec^flary, to mak« any dergymaa a judge ever the 
 
 \ . vWI^*'^ " ^leaioedeft Bian 4li?e.** Dr, ^4rtf*8 lefter to a young clergynnan, p. 30< 3i» 
 l^'J jfc -f-*l7A''V -f' '* '° ^* " efumed r.hac our modern Confoctationi arc' always conapoftd of 
 ,» *^* mtn thus qualified to judgel By the eccle/iajiick confiitution ofConntSt'iCuXinot 
 
 j0 fii|. ^fY^ \'Z.on\ J ii) men f but iaj men,whom the chuiches (hall choore^may attend their 
 *^'* ' . I paftors; *ad fit in judgment on matters of the greateft conftquence ; which 
 :r\^^iV)Oifi ii\^V>^'«}uife he greateft abilities, both natural and acquired ; the ^i^andcft judg- 
 - * j^V raent J the greateft candor and moderation, together wirh the warmtft ac- 
 
 ^VC- <^rrt v« tachment to religion and the real inte efts of mankind! Is it a breach of 
 
 f* / chafit* tf» fuppofe, that, if D-. ifdre's quiWfication* were to be required io 
 
 Itli t^^j' * CVv* jjjh member of our Confociatioas* befoie (hey ihould be admitted to judge, 
 P\ I^^Atk "A tha: fiire tcn'^hs of their number vvould be generally excluded? I prefume 
 Dfl "^11 that if ».heft q -salifications were to be -ead at the opening of the feirions, 
 
 rii 'v'^il^ ^ ^^^ thofe only were lo ftay behind as judges, who were thus qualified, the 
 C**^ Tl. number of judges would be cxcremel^ Jmall. Yct,according to pre fen mea- 
 
 i ~ ' fures, all who come areadmicrcd to judg^, wiihout exception ! Muft we be 
 
 Itr botne in hand that ;hi} ie a divine conftitbtion ! did itdefcend from Heaven» 
 
 ftnd p'ocecd from a God of infinite wifdom an</ unboundrd goodnrfs ! has 
 1^ i it met >.«ith the approbation of that immortal lover of man, ^tjui our dear 
 
 and blefled Redtemert who, to plant religion in our dark benighted worid,^ 
 l^^ clothed himfelrin hum*Qify, lived, preached, foffered, bled and died amongft 
 
 men ! I cannot, I maf not, believe it ! It is blafphvmy to fay it ! It is cer- 
 es' tainly evil-fpeaking bo h of t>^e wild m and good' efs of the k'ttg and bead 
 *^^ of the church! If I mufl fubm t to ecclefiaftitk outbor'ttyt ano my religious 
 creed mad bt dt3atgj by me ^ I will ceiidiniy, foUowiag the example of 
 ''Si '• -^thz itnowntdChiliittgwirtb^ g& to Romct where dwell thoft^ who have'^a 
 * ftj^ flf0%i BDuch fai>er claim to tnfaUiti/kyt 'ha^ any in our church. My reafoo and 
 ^iA\ / Ut •O"^^'**'^', and the duty, and allegiance I owe to the God of nature and 
 ^ I U^ ^R^^^ etacp, my heavenly panon and m judge, will never permit me to fl«nd at 
 t*^i- »gn <ffXM¥\J^^ human iribuial,and fubmic he ar itJes of my faitb to poor, weak, frtil, 
 H^^ '.^ fall?ble m'^n ! Nor can I •hi)- I retain nay reafon, and thofe ideas of the di- 
 /-^ ^Ia^^IAMO, *'" ^'i*% ^ "O* hare, be induced to beiJevr, that Htewer hath reqaired 
 7^\Jl '^* ^* *^ *^» ®^ ^*^ ^8 "^9*'^ °*' *»* 6'Mt'y difplwfcd irkh mC} if 1 ihoald 
 
( 59 ) 
 
 the Cdnfocialicn, and infift, that they (hew- 
 ed their warrant for fitting, from rea(on and 
 the facrcd oracles : And, until this was 
 done to my ow.n, and the reafonable fatis- 
 fadionof the impartial world, I (hould de- 
 cline to anfwer a fingle queltion concerning ' 
 the dodlrincs impeached. yLji l^. e/t cjuvt. «^a a.i^ rud i^l/R- 
 3. For the third queftion, What will this ^Chrnt. Wku.^ 
 auguft aflembly of divines and philofophers 0^ tkin\xm 
 do ? The following things may be received ^«^[Ji t(vc-" i 
 in reply.* Since they have met together in ci}7'ifit<^ ^ 
 i\\\^folemn7nanmr^ they will doubtlefs advife t/}/,^ ihi/t\k 
 the complainants, that, as the dodrines in Ac * j'" 
 difpute are neither exprejfed in the Bible, nor ' i^ \j 
 indubitably contrary to any thing therein ex- 5ii^.^p^ ^ 
 prejjly contained ; having been conftantly ^^^ '^*^^^^ 
 dilputed in the Chriftian church, for upwards ^ ^^ r^Duif' 
 of 1500 years ; as they have been conftantly /^ A#&/> 
 -f held and denied by different divines, purely );tjuf^l Cad^wj 
 on account of their different interpretation of ^^ umkt^rcL ^ 
 
 • The author of Remarks u?oo Pr-fidrat Clafi Hiftory, &c. djt, con- hlU^^^JL^ 
 cerning fuch tcclcfiaftick conventions, " But would men be tried, judged and i '^ » ( 
 excommunicated by fech a fiandard as this ? No ! not fo long as they hid ^At-H . VfiAj 
 oae atom of «wwo/» fenfe lefr. Thefe things will never go donn in a free a^. ^Aj^^ 4 
 Zttte, wher^ people are bred in, and breathe a free lir, and are tormed upon '^ ^ *• •< i^ 
 principles of liberty j they might anfwer in a popifh country, or in lurkfy^ ^^ f '^\ /A. 
 
 fi^heic the common people are funk and degraded almoft to the ftate of'"*'^ *^- CUtf C'TtJL. 
 brutes, by poverty, chains and ibfolute tyranny, and have no more ferfe of ^ iJ.. j 
 
 liberty end property, than (o m»nj jack ejfet : But in a free ftate they will fiH^ JV^C^^ 
 be eternally ridiculed and abhorred. For my parr, did I not think religion t 'i^f "f 
 
 far too facred to be trifled with, and was I perfuadcd that no ill confeqarncei * ^^^'^-^f ^^ 
 would attend fucha vemrable council, 1 fljoujd be half pUafed to fee if j ai '_ ' 
 
 it would be a droll fubjeft, a fubjefl of lampoon and bvfi'jonTyt to fee the . 
 
 JJtpop of ConneSIuut awfully attended with an equipage of 150-16 in 
 Hack, touring through the Governmenr, to excommunicate this, thac, anj 
 
 the other church f ■ m the faith, et catera.'''' p. 109, 110. h ?» n tt great ^ 
 
 pity that this good ge if'-man had no' been at H^ep-Staffordf »«S, o/. No* 
 fismber, i779,-:o f«»hii dfbll fubjedl I ^ 
 
 
( 6o ) 
 
 jj» icuji^ ^implicit or doubtful feriptures : And, as Bel- 
 
 rni^^^ «^thcr the psftor nor church do prete^id to Ve- 
 
 i^ ijii^'f*^ c^ quire lubfcription to them of any individufl 
 
 fj^^i iri l^Mn faid church, or in the world ; but leave all 
 
 f^i/^. t^'^ men to fearch the feriptures and judge for 
 
 ipKi^(-^ *( ..themfelves, concerning 4he truth or faliliood 
 
 uQii^ )!^^^^^oi the dodrines, and consequently to rjeceive 
 
 yl'/»K>^ -^ or^ rejeft them, as they ftiall finally deter- 
 
 * ^yi^i^lr mine: I fay, they will doubtleis, in cbnfe- 
 
 £^j^^i quence of thefe confiderations, advife the 
 
 C^^iiliiif^ complainants, that they carefully and 
 
 4 ft/t P^^y^rf^'ly fearch the rule of their faith, the 
 
 l^tJ 5^*^ . ^^^Bible, endeavouring to form their religious 
 
 :i t^^ tenets and articles ot faith upon the e:4preJ}iom 
 
 of fcripture ; leaving their minifter and the 
 
 church to which they belong, to enjoy their 
 
 ^w own opinions relative to'the interpretation of 
 
 ik*l^ Xf/«(/>//V;V or doubtful feriptures: And,that they^ 
 
 ^i^int^ by no means, attempt to make a fehifm \n 
 
 wliy'* ^ church on account of opinions not ^at- 
 
 : ^*r^^2^/r£^ in, nor expreflly contrary to, the only 
 
 €tt«* 7^^ faith adopted in their church ; left 
 
 :^J^tfll^ and be treated as 
 
 W^<J •T*^*' fuch. Herejy being, as before explained, the 
 
 .^^^^icA^ making a feparation in Chriftian communion, 
 
 : f^ UzmJ O^ account of opinions not exprejly in the 
 
 Jtriijfi^^^ tule of faith, nor contrary to any thing e:c^ 
 
 h Xot iWaf ''S^^ contained in it. 
 
 /^' ^#r // ^ fhortanimadverfion on the citation fliall 
 
 >^<»^'fc* jan* finifli my prefent defign. " The Affociation, 
 
 ' Cli^> " *- having taken opportunity for enauirv and 
 
 ^^ |;Ke. C^^ S<C n?c2ii i£«uv Cv-k^ lixal il y 
 
 tiK^A^ an imufflf^in fcuW un^ ov* 4J6a airU 
 
{ 61 ) 
 
 " information in the cafe, have advifed that 
 ^.' it is highly expedient that the Conjociation 
 ^* of this diftri<ft be convened ai foon as may 
 ''- he with conveniency, TO HEAR AND 
 *' JUDGE ON THE PREMISES. 
 
 ** This is therefore to defirc andREQUIRE 
 « you to APPEAR before faid CONSOCI- 
 " ATION, ^. to anfwer to the CHARGES 
 ^^ contained in the paper beforemention<^d/' ; 
 
 We need look no further back into €CcIe-)C '\i^^^ ^^^^ 
 fiaftick hiftory than the reign of §ueen Mary atik (i^t^'\ 
 oiEngland^ oi glorious memory I to find grcaj f^^ju^ fe 
 numbers 6f citations which run in the fame f^^AX ^^ 
 language, fent to the laborious and painful i^j ^ ^^^ 
 fervants of Jefus Chri/l, to call them into . tc -^ ^ 
 the high'CommiJpon court ^Ko anfwer to charges ^C ^^ 
 of herefy. *' Surely opprejjion maketh a wifi '*^^**^ 
 man tnad^' fays Solemon. 
 
 I plainly difcern charges of herefy .citations ^il^V S '[^ - 
 trials^ cenfuresy imprifonments^ if the civil go- '^^^^^ ^ ^^^^ 
 vernment wouid permit, deprivations, ga- ^'^^^ f"^^^^ 
 thering thick around fuch courteous papers as-Jf'*^ j'^M^ 
 that under eonfideration. I mean that the ^^ ^^^t^J* 
 fpirit of the paper, not the Gentlemen whp "**^ ^mt\ 
 Compofed it, gives me thefe ideas. O ! thi$ -f^iciiti^r\ 
 odious bufinefs of creed making and fub^c ^^ kntfv 
 Icription ! it hath fhed more human blood tt^^ t^H/tai^ 
 (han all the civil, wars fince Chrift ! -^^ y^stiot^t 
 
 Be pleafed to look yonder, and behold ^^^sfi^ iwi^ 
 your neighbours, your dcarefl friends, your Cki!!)rchji^ * 
 ions and brothers, braving every danger, Co^^jsm u«ife 
 
 ^ >v\t#(i tW«,* h^J^risr, TUMcrt -rttMAH^/fr^ ^^ ^ ^ 
 
( 62 ) 
 
 4 k^n^ ^"'k fli'i5gg'**"g w'^^h countlefs hardfliips, difficul- 
 UisijJ^o njot ^^cs and deaths, in order to eafc ofF from you 
 ijyuxm/n^ ici««and their dear country, iht intolerable weight 
 :xw^ytcJur of oppreffion and civil tyranny / whiift you 
 f/uic^ ^ai^^at home, in your eafy chairs, are, in my 
 ^j/p rtiilh humble opinion, faft riveting the more irall- 
 Y^ J^ dAo/i^ing and intolerable chains of ecclejiallick ty* 
 >? li ranm. on their necks, and the necks ot their 
 
 £/ru Krii\i\ cnildren and their children s children ! 
 utti/tfe^ As to the fecond name to this paper^ 
 
 ti iL.itx, Charles Backus, his youth, inexperience* and 
 ^}a7*4ift'^*» want of fuffioient reading and d'fcernment, 
 ^ (j ^^ might poffib'y plead a little in his favour, 
 j 1^1- jt^^nd mitigate fome what the feverity of cen- 
 \^Lun f"^^* ^^^ "^y tongue cannot exprefs the 
 VJmoIcX^ aniazement of my mind, upon fight of the 
 K&ijer tifii nsme, neodore Hinfdale, fet to fuch an un- 
 -^ chriftian paper ! A man of upwards of 40 
 years, of mataiirv ot judgment, reading and 
 difcernment ! What will not hoary prefcripfi^ 
 on do, when men do not fufficiently exam- 
 ine for themfeives / 
 y Thefe, Gentlemen, arc the reafons of my 
 ^(h /?r'-proteftation againlt the preient procedure of 
 r//i^ yc/w<X^ ifociation in the fecond fociety in Staf-- 
 
 WMifU,tnkM^> Nov. 2, 1779. 
 
 tthcu^ DAN FOSTER. 
 
 wiMA^VX- » "pj^jj ^jj jj^g ^^0 Confadatian Mr. Backus ever wai a mtmber of j airS 
 
 ^Ijj^ CUh 0^ yetmu^ refuire a Father in the miniAr^yOr upwards of 50 yean, to sppear 
 ^ J li befor* him, t* enfwer to ebartres, &c. U thu a conftitution of Htaven 
 
 t) J ^ '^'^^ '**** •im.ti if fuch abfurdities \\ will i« ftjon beliere all the revtrUt of the 
 
 *•/ ^0* *-^ ,^ "•** aini.ti It fuch abiurdities I f will It fbon beliere all the revtnet ot 
 % ' sKRtJntjh church to be divine / ^ 
 
( 63 ) 
 
 III. Strictures on the Rftort of a cer-- 
 tain anonymous Committee. * 
 
 ALTHOUGH I repeatedly requeued a 
 copy of the refult of Conlociation 
 at fVelhStafford.hdoxQ they left the ground, 
 and was as often promifed one as foon as 
 it could be prepared j yet after waiting 
 about a month, and when I had almoft 
 concluded the Gentlemen had forgot 
 their romife, or made it with lome mental 
 reiervation, I received, very much worn and 
 defaced, a Manufcripty indorfed on the back 
 in the following words^" A copy of the Re^ l^ 
 
 Jult of Coniociation at Weft-Staffur^,^ AW. / 
 
 2s 1779." ^ unfolded it, and found itatteft- \ 
 
 ed by 'Theodore Hinfdale^ and Aaron Churchy 
 Scribes j Scribes of what I could no deter- 
 mine, unlefs of the Committee, I then look- ^xxj 
 ed for the beginning, and found none, or X ^ ^^\ ^4, 
 rather that it began in the middle. — I thea t^^**^^"^^^ 
 looked for its regular form and found it had.^^J'f^]|^ i^^Kt^ 
 none ; I then began in the middle and read y^^^^^ ^fit 
 it through, and vpid and daiknefs was on the ^"^ ^^'r*^ 
 face of it throughout, like the original chaos t^ >*^ ^* 
 reprefenred Gen, i, I .then looked to fee UiiAio^ tf^ 
 who were of the Conlociation, at what time^ hxA Uty^^ 
 and in what place they held their leflion, and ttu^-ns^dj^^ 
 found no place, lime nor perfo!i ; I theri »ok<v Qxctu.^ 
 looked to fee who was the Complainant^ <^/ \X n>iUi ' 
 what i\i^ complaint i who the Defendant andcu /»e^ ^^ 
 
where refiditig, in fine who the parties \f ere 
 that appeared to implead each other, and 
 
 ^7^^^^^<found no ^c?^)f and nothing. 1 am obliged 
 
 ^. ' Ih-rcfore to call it the copy of a Ref ult or 
 
 I . Report of a certain anonymous Corfiniittee, at^ 
 
 frif^tjloi tefted,as fuch by the two men before namedj, 
 
 ix^ — and muft ftiil wait that their promife of a 
 copy be accomplifhed, while I repeat my re- 
 queft of a true, full, and properly attefted 
 copy, not of the Report of a namelefs Com* 
 mittee, but of Confociation^ that identical Con^ 
 Jociation that fet in judgment upon my creed 
 
 ^ laft fall, at Weli-Stafford. 
 
 The following is the Report of this anony- 
 mous Committee* 
 
 ** Ihurfdayy 8 o'clock, Met according to 
 adjourmnent. The Committee laft chofea 
 made their report, which was accepted, and 
 is as follows, 
 
 " Art. I. That Children arc not borri 
 with finful and vicious natures, and that A^ 
 dam\ fin and guilt is not imiputed or convey- 
 ed to his pofierity, but Children are born in 
 idle image of God, obje<fts of his favour and 
 without dcfert of punifhment. This article 
 owned and defended by Mr. Fojler. Votsd 
 dangerous and contrary to gofpel, according 
 to charge. The Confociation dKapprove of it 
 for the following reafon. The word ofGod 
 is full and exprefs in afferting that men arc 
 born into the world with iCQrrupt and dc* 
 
- ( 73 ) , 
 
 children of wrath by nature, from the 
 Apoftle's words to the EphefianSyiu 2^ 3.^tlu#C 
 which evidently relate to their former ftate ^-Ua^X, 5, 
 of Heathenifm, when they lived in grofs ^^^ ;l| 
 idolatry and under the government of the ^^./^^ 
 prince of darknefs, as the context plainly ia ^ 
 /hows. Is it a juft and conclufive method of ^''^^ 
 realoning, to argue from the ftate of human if. f^i/^ 
 nature, when corrupted by adualfinsand rebel- ^| o^ 
 lions,to its ftate and condition as it comes into f/»y^/- *- 
 exiftence ? Becaufe human nature is capable of ^^ ^ ^ 
 being viciated,and is in fadt viciated,by perfonal-' ''^*^ J 
 wickednefsjthereforc it is vicious as it proceeds ?^*^^ ^ 
 from the finiftiing hands of its maker ? Becaufe H^^a^^H 
 the imagination of the thoughts of the heart Shi^^t 
 of a moral wicked .agent are evil, therefore ^ ^iTv'^ 
 the imagination of the thoughts of the heart ^^/-^ ^ 
 of one who is not a moral agent, viz, an ^^/ \x^ 
 infant, are evil ? Becaule the fcriptu res inform ^,^1^^ ^ 
 of a man, or number of men, who by a con- ^ // f 
 tinned courfe of wickednels, had contraded '^^ * ^^ 
 fixed habits of villainy to that degree that all-^*^*^ ^ 
 their thoughts and imaginations were evil, '^ f <ju 
 fhall we take this to be a full and et^prefs u rvd C 
 fcripture aflertion that men are born into the iamej^u^ 
 world vicious and depraved ? If a man in ^'Hul^ iu 
 long courfe of open impiety, is finally left of-j^;^ ^ 
 God to commit murder,and dies on a gibbet, li^f,^{^U 
 is this an indubitable evidence that he ^^^11^^^ 
 born into the world a wicked wretch, with ^ i^h 
 a murderous difpoiition ? It fcems {o^ or Gen*^^fj.^^fc 
 
c 74 r 
 
 vi. 5. would never have been cited in proof 
 of the ftatc of mankind by nature, or as they 
 came into the world. If fuch reafoning is 
 not to be allowed, then the text cited is not 
 to the purpofe. 
 ^ tJu^ The next fcripture cited by the committee 
 MM r as exprejjly afferting that man is born into the 
 L ^W world with a corrupt and vicious nature, is 
 I el Job x\v. /\.,^'Who can bring a clean thing 
 vai^. out of an unclean ? not one*' Let the reader 
 fcj4<tcifci only turn his attention to the preceeding 
 ^%istf veries of the chapter, and he will find thai 
 « ^the cleannels and unclcannefs referred to in 
 vYhe words as they ftand conncfted with the 
 ftiJXJn^ context, have no reference at all to moral 
 m 1^^ evil, but only and fimply to the fhortnefs, 
 itus-J* vanity and afflictions of the prefent life- 
 it tik/ that vi^e are liable to many evils in the prc- 
 J^^'^^ fent ftate 5 our days are few and trouble- 
 cfenui <K fome,we are cut down like a flower, and flee 
 ,iv ^ as a fhadowo . As parents are frail and mor- 
 irt Tce^ tal, (0 they propagate a frail and mortal na- 
 MM? > ^"^^' ^^^ nothing can be more perfedl than its 
 k to» "^ original : This is Job'^ reafoning, and the 
 U i9^ evident defign of the words : How then is 
 #€. tk^ native corruption and vicioufnefs exprefsly a(- 
 jattiAH^ferred in thefe words, when they have no 
 fi^vi^'^ manner of relation to any fuch thing. 
 r^-xxiit ^^^-The next full and exprefs fcripture for na- 
 ;:^£;im^^tural depravity ufed by the Committee, is 
 ,tilii.r^^r{/obn iii. 6. * I bat -which is born of the Flejh 
 
 
 1^^^ 
 
( 75 ) 
 
 is Flefh' i. e. that which is born in the fenfe 
 ysu Nicodemus fpeak of, is but a mere man 
 conftituted of body and foul,or the mere con- ' 
 ftitution and powers of a man in their natural X ^ ^^\^ - 
 ftatCj and lo not fit ior the vifion of God be- ^^^* v ^ 
 caufe not holy ; therefore our faviour informs Jp^^^Y^ 
 hini that a different birth was neceffary in ^'^'-^^^^'^j^^ 
 order to qualify for the kingdomof God, viz, fO^ ^^f^ 
 a fpiritual one : But not a word is there here (^tit ^^^ 
 about original depravity, or that we are born /iiMtt.^b 
 
 vicious. en fii:C€l(^ 
 
 Another exprefs fcripture is Epif. n. 3'%jri(AtA.> 
 which we have mentioned already to '^^ve^^.^^^^^^^^ 
 reference to a ftate of Jieathcnifm, and needsl^j^^^^) 
 nothing further faid upon it. * ^ f^^ 
 
 The committee proceed—" That man ^^'•/ ^^ ^,^ 
 rives a corrupt nature from ^dam is abu^-^? -^^^^ ^^ 
 dantly plain from Geri. v. 3. And ^dam be-^^^^ J^ 
 gat a fon in his own hkenels, after his image ; ^^^^ ^ 
 not after the image of God, in which we^^ j^^^ 
 read man was firft m^d^y Gen. i. 27, *: >i __ 
 * God created man tn his own tmage^ tn the ^j^^^^^ ^ 
 image of God. created hg biniy but in his cor - ^^^/^ fl 
 ruL»ted faliei^ likenels." Powerful rcafoning l*^^^ t.^^ 
 ^dam btg2it a fon in his 'ikenefs, ^ and ^^ ^ ^^ 
 what would they infer from this ? So th*e iji-ttne*^n>^ 
 feriour orders of creatures, according to a ^\zgM»^ C^' 
 vine eftahli{hment,beget their younjr in their* .j.,^^^ » 
 likenefs : Is this an evidence ^of natural ^ 
 
 viclouinefs ? No more, I fancy, is intended yC c^f^ 
 by the words, than that /ldam\^^ a worker, U v<^^^ 
 
( 76 ) 
 
 together with God, begat an human reafona- 
 
 ble creature, and therefore in his Irkenefsj 
 
 jr. e, he begat a man like hinifelf, having the 
 
 \i%jL /.fame nature that God had given him. That 
 
 OiU<J ^' ^^^ ^*^ reference to the qualities and pro- 
 
 lyf h\i^ penfities of Adams mind, or his fon*s, is evi- 
 
 » ^ dent, unlefs minds arc propagated as bodies 
 
 are, by natural generation, and Adam was 
 
 2vM^ the father of 5^//6's fpirit, as he was of his 
 
 0/ i\^^ flefli : And if this be the cafe, I fee not why 
 
 ^ _P/^^^one moral quality may not be propagated aS 
 
 „x^ wellas another ; holinefs as v^ell as fin, vir- 
 
 ^ ^^-iUQ, as well as vice ; for vicioufnefs is no more 
 
 tfrWii^ of the effence of the mind than virtue. If 
 
 ii^cif.uuhen minds are propagated in the fame man- 
 
 r/ieit^- neras bodies are^the qualities of thefe minds 
 
 fli^- . are in h'ke manner propagated, for they are 
 
 not to be feparated in any given inftance 5 by 
 
 *T** \ confequence an holy mind will propagate an 
 
 fji^/i^ holy^ mind, and vice verja : In the fame 
 
 jj^ ^ manner that a vicious moral quality may be 
 
 „ propogated, in the lame manner a virtuous 
 
 tiiiA/if^ moral quality may be propogated. If this 
 
 ifJL£j reafoning be not good, let the fallacy be 
 
 ft^tiJ^ ihewn. But the truth is, moral vicioufnefs 
 
 ^ has its feat in the mind, and the Almighty 
 
 ^icA^ is the dircflt and immediate author of the hu- 
 
 d >ti^^> man mind, and therefore fliled in the fcrip- 
 
 AU%^ tures the father of our fpirits, Heb. xii. 9.* 
 
 * Tnai Gsd it the 4\tt€t and immediate |utbct of the human mind ii « 
 \ g TiJC#ffE^'°P^'''"*'* ' ^"" *^ preftnt take for granted ; when the Uutft of it ia calUd 
 - ^* "^^^^a ^usftion and difputid, I iUnd readj to prove it. 
 
( 77 ) 
 
 and faid to form the fpirit of man within 
 him, Zech. xii. i. Hence if Adam% fon had i^ ^-'^*: ^ 
 any vicious qualities in his mind connate with ^j^, \^j^ 
 the exiftencc of it, God placed them there, ' ^ .-. 
 from whom his mind immediately derived, O^xk^^. 
 which makes the pure and holy God the au- Sxu.*^"^ 
 thor and prime fource of all the wickedncfs q^tf^^lt^ 
 that ever exifted among the human race: "* » 
 But, * are not my ways equal T faith the Al- i^^^^\ 
 mighty. May he defend us from fuch a h\m^il^ 
 blafphemous imputation I — I would here juft K^JL^ 
 obferve that the word own^ which the Com- "^ ^ 
 mittcc appear to place theftrefs of their rca- yit^n^ 
 foning from Gen, v. 3, upon, is not in the rid t^i^^ 
 original, but fupplied by the tranflators, and ri 
 
 the text ought to be read thus ' And A^ 'r ^^^ 
 
 dam begat in his likenefs, in his image :' To ^ ^^- 
 make it therefore an emphatical word is ?T>e/|Li ik^ 
 quite unjuftifiable, il^ttsyl^ 
 
 From what has already been obferved, is ^ '^\ 
 not this confequence unavoidable, ^/j^;. that ^5^*^ 
 mankind are not corrupt and vicious as they H^*^ ^^^* 
 come into the world? It is capable, I think r^t^ ^ 
 of (demonftration that whatever vicicufnefs ^^v** CUJ4 
 there is in the human mind, as it comes in-"^ ^^ 
 to cxiftence, mull proceed from God equally ^^ ** 
 with the mind itfclf. Does it not appear ^-^ -^^^^ 
 vain then for any man to reafon from thofe th^rvKp^-*^ 
 words G(?;/.v. 3, to prove derived vicioufnefs, . yt^^A^ 
 when agreeable to fuch reafoning this viciouf- 
 nefs ipuft derive immediately from the ik^^^^^^ 
 
( 78 ) 
 
 ^'^ deity ? Further, are thefe Gentlemen of the 
 
 Gommittee abfolutely certain that Adam^ 
 ^'^■^Za ^^^^^ ^^ begat Setby was not a convert, a 
 ^\,igf truly religious and holy man ? He was now 
 kiKit^ 130 years old, and had lived nearly as long 
 luttt^ under thegofpel difpenfation j if he everem- 
 m^ (^braced the gofpel and became a virtuous man^ 
 rt*^ as has been always believed in the church,it is 
 -2-»^5^ in the higheft degree probable he was nour 
 ^^**'^^ virtuous and godly man. And if moral 
 V'"^*^ pravity may be propagated by natural gene- 
 llil ^^^'^"' ^^ ^^^ Committee fuppofe, why not 
 --^ moral virtue alfo ? And if moral virtue n>ay 
 be thus propagated, why is it not quite as 
 likely Seth was born virtuous as vicious ? I 
 A}n*^% think it lies upon the Committee to make it 
 f>flx''^^'Gvident that virtue cannot be propagated as 
 iAe/> ^^'' ^^ depravity ; or that Adam, when he 
 ft tru* ^^i^^Seth, was not a virtuous man. Until 
 y? then I mud look upon the argument from 
 a^ iK^^j^jg jgj^^^ jj^ favour of the natural vicioufnefs 
 H-Kfm of mankind, as abfolutely inconclufive and 
 /•^^ . prodigioufly uncharitable. 
 
 If the Gentlemen I oppofe will avow the 
 
 dpinion,th«t minds are capable of divifion and 
 
 ctTc* multiplication, and therefore, like the ani- 
 
 i<^ mal part, are propagated by natural generati- 
 
 lV|^ ^"' ^^^y tt^'ght give a better account of their 
 
 I "^ derived vicioufnefs 5 although in this cafe to 
 
 A ^ impute guilt to the pofterity ofyf^^w,and pu- 
 
 ^^^ ni(h them on account of this derived viciouf- 
 
 ^^V9 fUa Ui^ LWatwY/uTi aini UKt^U 
 
( 79 ) 
 
 iiefs would be unjuft and unequal, fincc it 
 was by virtue of no adt or choice of theirs— 
 to which they had never given their affent 
 or conlent. . 
 
 The next fcripturc they have leen fit toy ^p^^H^^ 
 produce as exprefs proof of our being hoxxt^iAtictiJiC 
 vicious, is Pjalm li. 5. ^ I was (hafen in ini" rt^^Vt^t th 
 quityy and in Jin did my mother conceive me^ Ixgti m^Tc 
 The words, agreeable to the Hebrew^ ought «^ ^cu^t> 
 
 to be rendered * 1 was born in iniquity^ ff^^^^^^'' 
 
 end in fin did my mother nurfe^or nourijh me^ rJd'^U^^ 
 
 which words have no reference,! conceive,to ^^'^^ ^'^ 
 
 his fimple fornaation in his mother's wonib, J?^^^" ^^^^* 
 
 but import no more than that he was a great ^^^ " ^^ 
 
 finner, early went-aftray, and had contradled-''*^^- V^'< 
 
 .ftrong habits of vice.y^^ fpeaks of guiding the ,^ ^Kx^wGr 
 
 widow from hi? mother's vsromb, Job xxxi. i^^nK^ 
 
 18. The wicked are faid to go altray fiom -niu^ rtit 
 
 the womb, as foon as born, fpeaking lies, Aul UA. 
 
 Pjalm Iviii. 3, and the houfe of Jacob is jtu* rt^^ 
 
 called a tranfgreffor from the womb, Ilaiah rvhj^x,)^^^ 
 
 xlviii. 8. Theie fcripturesare of like import uatx anfl 
 
 with the words of the Pfalmift under confi- i^w^ ^^^^ 
 
 deration, and intend no more than that they t e^o Al^ 
 
 didthcfe things very early,as iom as capable; i/c/T^^e- 
 
 not that Job guided the widow, the wicked uewi ^^~, 
 
 went aftray,and the Jews tranfgrefled as foon fi^ (/ //^^ 
 
 as born, even in an infant (late, for this was ^i^.^^^ 
 
 utterly impoflible. If we take the words in ^^^ fj^^j^ 
 
 the literal fenle of our tranflation, it is mani- (i.-^^ i^^^ 
 
 feft David chargeth his fin and wickedneft, o^ Mjh\ 
 
C So y 
 
 not upon himfclf, but upon feme other pcf-» 
 X fon ; for, it will be granted on all hands, he 
 '^^••^^ did^not flhape and conceive himfelf: Who 
 w iV ^ then (haped him ? Anfwer, God, Pfalm 
 ICC n>«£<yc^cxix* y^y and yoif xxxi. 15. Thai God made 
 ^^^ *^«^, is an unaniwerable reply to all reafonings 
 V Ca ^ ^'^^"^ ^"^^ fcriptures as thefe, or any other, 
 Ilk tf,4 ^® prove natural vicioufnefs, and is an incon-* 
 \L yti^/t,4i*!eftable evidence that they are groflly milun- 
 Lj^ijt^ derftood and abufcd^ while {trained to pa- 
 
 ?rci«t* tronizefuch a blafphemous fentiment. 
 f%inAj The next fcriptures advanced as being exprefs 
 ^ mS^"^ in t|^e cafe of derived vicioufnefs, are " Rom. 
 ^ ^Yvl**^* ' ^' ?f'/6^r^/£7rf ^j ^^ o«f /;;^;2 y?;? entered into 
 ^ii i?r /^^ wor/^, ^;2^/ ^(f^/^ by Jin, and fo death pajjed 
 rtiu* K ^ ^p^^ ^11 ffien^for that all have finned— ^x^d^ i if, 
 ' ^*«^^- therefore as by the ojjence of one^ Judgment 
 j^ 0.^ik^^ame upon all men to condemnation— 2ind 19, 
 .em^^ by one mans difobedience many were made fin- 
 sirnj it ners.** The Committee mean to prove from 
 u vtrWf Rom» v. 1 2, that man derives a corrupt na- 
 ^isvil«/ I ^^^^ ^'■^"^ A^am, i. e, a nature morally cor* 
 , /I *^rupt, or vicious—' Wherefore by ovit man^ 
 . ^« entered into the world :* Here the Apoftle 
 '^«if.t>4^o affirms that fin entered into the world by one 
 '^^^ -^ man, /. e, Adam. * j4nd death by Cm' Wha,t 
 X\v it^ fin ? Whole fin ? Evidently Adam\ fin, his 
 hJt eimvf, one fin of eating the forbidden fruit. * And 
 ^i ^tks^^ ^^^^^ P^Jf^^ ^po^ oilmen'' That is, by the 
 -^' enetin of the one man Adam^ the whole hu- 
 ^ifaC y^ipan race became mortal. I For that all 
 
(81) 
 
 have finned: How Is this ? Docs the ApO- ii^i]^^ 
 ftle here afSrm, that all men have finned, o^"^^^ 
 contradiftinguirhing fin from luffering ? ^r.uk^"^ ^ 
 This would be to contradidl himfelfin the f^jj/^ ^^7 
 fame verfe. He had jufl: affirmed, th^t one L\^^jl^^u 
 man finned, and that death cartie upon all " ^,j^;^ * 
 for, or in confequence, of that one fin : Now ^ * 
 to make him affirm in the lad claufe, that \^. 
 allh^vt finned, would make him palpably ^^*'<^^^ 
 contradidl himfelf. Further, it would not t'K</ ^U 
 then be by one fin ' that death hath paffed iti.TfL\ i 
 upon all men;* but by many fins, even the fins {^ i| 1 
 of all men, dircdlly repugnant to the exprefs ^^Lua)-^ 
 words of the infpired writer. That mortality ^aw ^ 
 canie into the world^ and paffed upon all 
 men, by Adam\ one fin, is proved from thsy,^! 
 text : But that mankind derive a corrupt na-J'^'^^J^ 
 ture from Adam is not exprejfedxn the text ''''*^ ' 
 mod certainly • nor can it be inferred from ^1^^ '^ 
 ^ny expreffion in the text, with the leaft fha- ^^V^ *| 
 dow of probability, except the lalt claule : •> ^ , 
 And that the Apofllc doth not mean to be /^ ^' 
 literally underftood in this claufe, is undenia- -^'^J^ 
 bly evident, unlefs he contradiifts himfelf, ^ ^^^^ 
 which we may not lupppfe. He evidently j^^^ ^^^^ 
 mtzm Juffering hy the v^oxAJin.fufered by f^i^^^l^ 
 finned, as is very ulual in the (acred writings. ,^;{tKt.'t 
 Further that St. Paul does not mean to af~ v«ii^jtH4 
 firm that all mankind finned in Adam^ is e- flvt-Crt 
 vident from this, that he affirms all are liable It \^^\ 
 to death, on account of Adam^ii^^ which t'^-*^ ^ 
 
^<MCI 
 
 ( 82 ) 
 
 ^it^if^i^^liQ would not have done, had he meant thai 
 -, Oui^rjcy all mankind had finned, and fo became liable 
 (^tv^ flu. to death on account of their own fin ; which 
 ^uUltfti^hey would have been,had they all finned in 
 
 ^2 J, As to verfes, i8th and 19th, cited by the 
 ' . ' '^ Committee,! fhall obferve nothing upon them, 
 >uL v?i.t jj^g above being a full reply to any thing 
 S ^i*-£ they can gather from thofe verfes to prove 
 '^ IK<--' what they undertook to eftablKh from fx- 
 fi%\iok\<^n prefs Jcripture, viz. that man derives a cor- 
 %^ fti^ntv^rupt nature from Adam 5* but would here 
 cxprefs my aftonifhment that any man, or 
 number of men, unlefs profeffed Deifts and 
 j}^ Infidels, fhould thus abu(e fcripture, by a 
 iin §4^« defigned partial citation of it, as the Com° 
 ,^j^^^''j,^^i<mittee has done 5 I fay defigned, far I can-» 
 <-^t ^ ' not but fuppofc they were confciou«, that a 
 ^ ^ fair and full citation of the iStband loth 
 
 K^n'-Q,'^ _^ ; - 
 
 A I • '_ * The twelfth verfo of Rom, V. may be conSderrd sa a eommsnt, or ex- 
 
 K I'rtX^ pofitlon upon t Cor. xy. ax, as the Apoftle Is tteating of the fame aaattir 
 
 I ih^y ^ *• though moie at Urge. As in * j^dam ail Me,' cannot be taken lit«rall)r,but 
 
 kUU^' thus, as in Mam al! b«came moital. « Why St. Faal differs in hii 
 
 Lt'fi futt ^^ phrafe here from what he u fed to thi CorintBiatfs^ and prefers here that 
 
 \!: which is haider and more figurative, cj'jr, perhaps, be eaOly accounted for^ 
 
 ^if tf^'YH/ if we confider his ftile and ufja' way of writing) wherein is (hewn a great 
 
 X liking of the bcaaty and force p{ An icbtfis, asferving muck to illuftratioa 
 
 ^f*tLc\X^ and impreflior. In the J5ih chapter of Cor»»fj&/fl«, heis fpeaking of life 
 
 /' ^ "" ^^eftofcd by J.fus Chrift, ar^' fo 'liuftrate and fix that in their minds, the 
 
 ['»«Tl ^li^*^ </Mrf> ot mankind bcft fervcd ; Ht- to the Romans he is difcourfiog 't>f 
 
 L» ^*^ righteonf^iefs -eftored to men oy Jrfus Chrift, ar d iherffore here the term 
 
 V<^ fiU^t/*^ /" '* *^^ "^"^ natural and properert to fet that off. But that neither ac- 
 
 % tual or imputed ftu is here m-^ant, or v. 19, where the Umr. way of expreffi- 
 
 g£,f, lie en is ufed, hs tha; has need of it may fee pr.ved in Dr. M^b'ithyt "po" the 
 
 S ^ ^.~ ?''ce- If thert can be any need of any other D'oof, when it ia ^-vidently 
 
 cortrary to St. Paarsdefign here, which is to ft)ew,that aM men, from Adam ^^ 
 lo Mofeit died folely in confequ^nce of AdanCt tranfgreflion, fee fcrfc Hp 
 17."— Locke.-.— SwalfeDf.W^i-i/^/* Dr. T<»y^r, and Dr. CA«»if»jf * 
 wth.pUc9. I (II fetm^ li^ rl4/t^^^ ^ttiq^^' 
 
( h ) 
 
 »eifcs of Rom. v, would have made if ,nn 
 to any one of common underEin ^^t" 
 AoulQ read their report, that the?.f^- '^^'^ 
 were not to their purpo k I m^i^'^'"''" 
 them for the future^o^paVa iLl? '"'''^' ^ ^^^'"^ 
 pea to infpiration, than^to it r '"°5^ ^^f- .,kc£(c 
 manner, left they fal u„de theh " 'u '^'' ^^'<^ ^ 
 Pf^andiing the^.ord^Sod t^J^i^"'^ ^-^^/ 
 
 .r/4t;t:dr"°'p°""'^^-^^ 
 
 -^forth^^^itrC^dT^^^^S-- 
 
 ly aid WardlThol "'"s^ "^ "°^ P-^^«^'-^ ^I-**'^ 
 4 though mart n^f^?.'' '^°'"^ '"'° be-f^J'-^o 
 and therefore not fi? f u ''' ^''^'""'' ^^'''"! '^f" "" 
 
 that ?ruth was w th th ''""t °^ ^'^^^^ ^^^ .^^^i^ ^«^ 
 
( H ) 
 
 is* to every candid and impartial mind, thai 
 man is born into the world with a finf ul na- 
 ture, not in the moral image of God, confe- 
 quently not free from guilt or defert of pu- 
 niihment" !!!— But where is the evidence o£ 
 thefe conclufions ? Where the premifes from 
 
 .* What is evident ? It is evident to any candid and impattial mind, that 
 this nameless Committee, whoever they be, have tfpoufed a (yflem of reli- 
 gious notions, which they mean to ufe a an infallibh flandard and tsji o( 
 ^rtbadoxy : And tha,t though this f»vouritc fjrftcm cannot bt proved, not dc' 
 fended by fcrlptuie, it being neither expreCed or implied tber^in, ye: all 
 chofe wh-j lake the liberty to diflint from it, aa all mud who fearch and ex«J 
 amine (he fcrij)tute# fpr themfelvcs, muft be Taid to want capdour and im* 
 fartiality. Again, rVji ei/;i<rnr, this Committee have fome new meaning 
 tothe phtaCe exprefi fcriptures, or elfe that this aflertion pf theifs, " tha$ 
 mankind are born into the wrorld with a corru(« and vicious nature," is not 
 /if iT'i.*' proved by exprefifcri^turt. For certainly this propofition is no where to be 
 
 iJWL^Ky .^ found la the Bible,lying in thefe words : If the Committee therefore mean by 
 r \j- __ iji txprefi Jcripturt fuch ej'txprefs a propofition in which it is affi'medjas man- 
 ? Ji J'^'"** gep«'»'!y «JO,thtn there 'una expreft fcriptuie for the propofition abave § 
 
 ^ tH U^^and they who affirm there is, muft. acknowledge themfelves to be greatly 
 .^1^ if> ipiftaken in fo doing. If they mean by expreft fcriptures., fuch texts as ate 
 ^ ^X f '° *" foiini written in the Eil/ef whether ihcy nave any reference or not to 
 [jj^<^ ^Cr' the matter to be proved by -them, it may be confeffed their propofition ifi 
 
 ?■< Ll*i PrP^s^ble from exprefs fcripture ; fpr ths.re are a great number of texts wr/V- 
 <4» «^7 r«« in tb« .Bi^/<» thac have nc manner of reference to fuch a propofition j 
 {fa*l/^^ though but very few that have lefs reference to it, than thofe cited by thf 
 ' Committee, as «x/>r*/> fcriptures in prcofofiti If they mean by exprefs 
 
 ^^ V^ fcriptures, that the words of a propofition proved as theirs is, bj exprefs 
 
 .j.^,jt/< fcriptures, may be all found, lying in dlffsrent parts of the Bible, and fo muft 
 
 •y^fi'nr^ be picked by partial citations, and brought together, in order to form the 
 
 f ^^ propofition } I acknowledge this propofitiop may be ptovti by exptefs fcrip- 
 
 '^A3 tA^f^j^ tun jfor all the words of the propofition above are undoubttdly to be found 
 
 r ftXK^C^ fpmewhcre in the Bible. And one woald think the laft is the meaning the 
 
 0r Committee put to the words expreft fcriptu*-e, becaufc they hsve made at- 
 
 ^**' *\ tempts to prove their propofition by partial ciiacions from the fcriptures. 
 
 tl/l\ •^ ^* ^^ Again, it is evident, the Committee found themfelves deftitute of fcripture 
 
 ^^j. evidence in fupport of the C£//a/x«f/?if/t, and therefore orthodox notion, that 
 
 )U 
 
 ^ 
 
 inan is born into the warld with a vicious and finful nature, and by confe< 
 quence found themfelves under a neccflity, in feverai inftances, to injure the 
 Ccriptures by partial citations j hereby making them appear t» favour their 
 notions, when othcrwife they would not. Again, it Is evident that thoft 
 "Vtho make fuch it blundering bufmefs of proving their own creed, were ne- 
 ver divinely authorifed to make creeds for others, or to judge and condetnn 
 otheri creeds. There are many other things which are very evident, but aa 
 they would not be for the credit and reputation of the Cogamittee, we con- 
 tent ouiftlvca with only mtn;ionlng thofc things v»hich arc for tkeu r. 
 
( 8s ) 
 
 whence thcfe unaccountable confequenccs ^ 
 
 rcfult ? " Man born into the world with a ?c iVvu ^ 
 finful nature." If this be true, God is the au-"^ i"^^^ -^^^^ 
 tbor of this finfulnefs, as he is the author of htw<.^n^ 
 tnan's nature ; this I have fhewn. " Man t/n j^oit/y^- 
 hot now made in the moral image of God."aU</n^t* 
 If by the moral image of God, th^fe Gentle- {^ ^K^*^ 
 men intend bolinefs -, I am not their oppo- 
 nent, never fuppofing that we were born, ia 
 
 this fenfe, holy 1 know ot no fcripture)c/nd/i^^ 
 
 that fays that any man was ever born, or ever n^^^'^ ^^ 
 made in the image of God in this fenfe, that ifu^ $t^^ 
 he was made holy : If theCommittce will pro-i et{ "^i M^ 
 duce one exprefs fcripture (as, upon this fub- y^^^^nai^ 
 )t&. they deal altogether in exprefs fcriptures) |^ ^^ j 
 to prove that any one man ever came out of j it y 
 the hands of God an holy creature, the ien- _>y^^ a ^ , 
 timent fliall, at once, have a place in my'j'^ *., 
 creed. Perhaps Ge?t, i. 27, will be cited as f^f^ll 
 ^n expre/s fcripture in the cafe—* So God'y^^y^ 
 made man in his own image ^ in the image oJ-^J^^ **^ 
 God made he him* Very true, lo man was ti^ Gicw 
 made in the image of God after the flood, ^'^^^^^'^ 
 Wiich is given as a reafon againft murder, ti ti<#,w 
 and that the murderer fliould be punifhed^/ (4*-' ' 
 with death, iee Gen. ix. 6, * Who/o Jheddetb f^ttsU\^ \ 
 mans bloody b-i man (hall his blood be Jhed : For (ju. ^U(f 
 in the imager/ God made he man.* Both inr,-<ifv* ^ 
 Gen» i. 27, and ix, 6, the original word .L^^^A 
 tranflated image is the very fame : To fay ' ^^, 7, 
 therefore) that the image of God in Gen. i# ■Jt4<^^t' 
 tif. fffrry .iuch fi^^t^^ ^CdJ{iUmpiihiiUnUrniyvi 
 
 CW9' it/) tA -wjf/ Afj^, MtJ^itr X'-> ^t,r t\j lA {}/ fii 
 
( 86 ) 
 
 27j intends bolinefs, and in Gen. ix. 6, in- 
 tends fomething elfe, elTentially diftindl and 
 different, is altogether without evidence, and 
 is taking a licence to fay any thing j efpecially 
 when the infpired hiftorian, in thofe words, 
 plainly refers to the manner and condition 
 of man's firft creation, and founds his reafoa 
 againft murder upon this fuppofition, v\z. 
 that mankind were then made in the image 
 of God in like manner as he was at firft, 
 which, upon a different luppofition, would 
 ^1^ A be utterly inconclufive. However, it lies T 
 ^ n A "P^^ ^^^ Committee to prove that the image 
 ^"^7 of God, Gen. i. 27, was holinefs ; and upon 
 fuch an important point, I (hall receive no- 
 thing, as proof, but exprefs fcripturc 5 for I 
 do not fuppofe that iuch a cardinal point in 
 the lyftem of fome men's divinity, is left to 
 be fpeic out, and inferred by way of confe- 
 1/ X quence from implicit and doubtful fcriptures ; 
 g^^ which, v»'hen ihey (hall have produced, 
 Vg^xp^ thefe exprels Icriptares will equally prove 
 fi ^ /- ^^^ ^ '^ ^ Noah's time, and by confequence 
 ^y^to the end of the world, were made, in like 
 qi ^j-^manner, in the image of God, i^ e. holy,'-"* 
 5rnui That men after the flood were in the image 
 ^f liwfof God, and his favourites, as they came in* 
 ik tMM^^'to being, equally with Adam, is further ma- 
 gft t^^^ifeft from the original blefling being repeat- 
 ^-^^^^cd, without any variation, except a little en- 
 fdUi^' largemcnt, and pronounced on the fature 
 
 i 
 
 u 
 
( 87 ) 
 
 formation of the human nature, fee Gen. \k: 
 t, 2, 3. Ana is eftablifhed by the Apoftle 
 JameSy who informs us, chap* iii. ver. 9, that 
 men indifinitely are made in ih^Jimilitude of 
 God. " Man not tree from guilt or defert 
 of punishment. " What, pray ate they guilty/ «ou kt 
 of as they come into exiftcnce, and why .^^^^^^ 
 guilty ? What punifliment arc they liable to, ia^w^ ^ 
 and why liable ? Did they ever tranfgrefs ^Xm!^ 
 any divine law, or give their iufFrage that any ,f ^ t7^ 
 body elfe fhould in their name, and on their ^„ j 
 behalf ? Have they any quality either of mind ^o. '^)a 
 or body^s they come Jnto being,that they did ^hT^vl 
 not receive, while themfelves were altogether ^n^jJilL 
 fajjive and imonlcious ? Does the Committee ' T 
 mean to adopt the 9th article of the 39 ar- ^^ ^^ 
 tides of the church of England^ viz, ** That ^^ ^^^ 
 original, or birth fin, is the fault or corrup- ^K-^w 
 lion of the nature ot every man, that is na- ^^^^^^^ 
 turally engendered of the offspring of Adam ; F • ^''^ 
 and in every perfon born into this world, it 
 deferveth Gods wrath and damnation T* Ori- 
 ginal fin, one of the moft learned bifhops of 
 the church of England, hath frankly declar- 
 ed " to be a contradidion in terms ; for as 
 the word fin implies an adl of the will,fo the 
 word original implies the direft contrary 5 
 and fuppofes the criminal afl to have been/.y^*^^ 
 committed by another, to which aft that m^^ ^^ 
 perfon to whom the fin is imputed, nei- ui^^r^- 
 ther contributed by thought, word, or ^iwK^c^^t^ 
 
( 8§ ) 
 
 i3eed."* Says another famous writer upon tEe 
 jciUte^ above article—" To affirm that every mem- 
 t fW^ ber of the human race, upon the account of 
 'at?<i4.t^ j^dams fin, doth really merit God's wrath 
 KfT^ a< ^^^ damnation^ i. e. that infants are no foon- 
 bucat -> ^^ ^°^" ^^^" ^^^^y become juft objedls ofGod*s 
 * heavy anger and deferve to be damned : To 
 
 be damned for an a5l in which they had 
 not the leaft fhare ; an aft committed fix 
 thoufand^tix^ before they came into being. 
 That the all-perfed: and blefled God is an- 
 gry even to wrath,^\iki the work of his ov^n 
 hands, who never have done, were never ca- 
 pable of doing the leaft thing to offind him. 
 This will be pronounced a dodtrine fo abhor- 
 rent to nature, to juftice,to truth (may it not 
 be faidjfo impious and prophane) that it is can- 
 didly prefumcd, that there is not one fen- 
 fible and fober clergyman in the kingdom 
 feojtj ^^1^0 believes it."f 
 
 vt^^ H npi A^T. III. &c.<— Voted dangerous by the 
 ftMihtij^ council : It rh'uft undoubtedly be dangerous 
 ii/c J74AH- if^oted lo: But what reafons do they offer 
 
 " es their 
 
 more 
 
 ptiAkikf^^^ prove this article dangerous, befide 
 irnTrtu^ .vote? Why truly they have found 
 ^'3H '( ^^^^^^ fcriptures---i?^^. iv. 5, 6. But to 
 
 - okwrvin him that worketh not but believeth on him that 
 
 ^A^lxK^ juflifieth the ungodly ^ his faith is counted for 
 
 ^ li^4j^i righteoufnefs — Even as David alfo defcribeth 
 
 \,w>v 
 
 :ujih' 
 
 • f * Thoughts on Self Love, innate Ideas, &c. p. if, 
 
 UrWi^ «-*' t TheDJgentio|GintUma»*c. p. 305. , 
 
( S*7 ) 
 
 Second, Whether an avowul of the affirma- 
 tive does not involve in it this propofition, 
 viz. That the Almighty has fufpended his 
 favour and grace upon an impoflible conditi- 
 on, and inflidis a penalty upon the non- per- 
 formance of this impoflible condition ? And 
 Third, Whether this is not a grofs rtfltaion 
 upon the divine chara^er, by making God an 
 hard matter, reaping where he has not fovv- ^ 
 ed ? &c. 
 
 The Corilmittee difclaim the notion of 
 6od's requiring natural impoffibilitics as they 
 are pleafed to call theni, yet feem to fuppofe 
 that God requires impoffibilitics in (ome fenfe, 
 or other, for they go on to fay-—** But at the 
 fame time, muft believe that nfian's inability 
 to holinefs is fuch as fully to juftify thofe 
 words of our faviour, John vl 44, * No man 
 can conie unto hie^ concept the father which 
 hath fent me draw him." And of the Apoftle, 
 l^om. viii. 7, * The carnal mind is not fuh- 
 jeSl f the law of God, neither indeed can be:" 
 But are impo£tbilities required of us in ei-/-^^'^^^, 
 ther of thele fcriptnrcs ? Par otherwife, I ii>^ {^tv\r% ' ' 
 think : It is true, we cannot come to Chrift ^<ft P^r^^ 
 in the fenfe of our faviour's word?, vrithout ruu|^«*>*^ 
 the drawing of the father ; and it is as true ^* i^ > ?^ 
 we are not required to, wirhout and feparate .^^ ^^i" 
 from this drawing : We are capable of be- ^ " 
 ing drawn, we can be vvorkers together ^^ ' / 
 
 with G^d, and neither more nor lefs is r^-^^^'^ ^"^ 
 '^ chA^%^ iitt! v^ n^ivf^ aHi^ ccTii «^^ "^^^ I 
 
(98 ) 
 
 quired of us in this affair : How fhca does 
 tlie thing required exceed the ability to per^ 
 form ? As to ihc words of St. Paul, every 
 body, I fappofe, will grant that a carnal flelh- 
 ly mind, that is in purfuit of the things of 
 the flcfh, is not fubied to God's law, and in- 
 deed cannot be rennainiiig fo 5 fo our faviour 
 informs us, that * no man can ferve two ma- 
 fters \ but what is all this to the purpofe ? 
 Becaufe a man cannot convert himfelf with- 
 out divine help ; becaufe a carnal fleihly 
 mind is not, dnd remaining fuch, cannot bs 
 iubjei^l to God's laws, /. e. becaufe a man can- 
 not lerve two mafters : Does it therefore 
 follow, Firft, That fach fcriptures are a 
 proof of ihQ diftindtion between natural and 
 moral power, as-the Committee would under" 
 (land and apply it ? Second, That man is ut- 
 terly unable to do what the golpel requires 
 in order partake of its benefits ? And Thirds 
 That God requires impofjibilities of his crea- 
 tures as a condition of the beftowment of his 
 iiiAs ii grace ? It is fur prizing that men fliould ufe 
 I xU<riy^ Bible and reafon in this manner ! 
 i^k/o«i««, But they proceed — " Should we admit 
 tH^ it£k^'^ "that man hath full power to do all that the 
 /' C ' gofpel requires of him,in every fenfe in which 
 \ ^ , he might be laid to ponefs it, we conceive wc 
 A ^ J^ ' muft then admit a principle of holinefs in him 
 )\} ir J y^ naturally, in his fallen ftate, contrary to the 
 ' J^-*^^T word of God, or Utterly deny the force of 
 
 -r .... 0f ic <i4.^£^,j/i»,. /•/man <kstd^ IMK <»^ 
 
- ( 99 ) 
 
 moral obligadcn."— 'Only add the words, 
 * in order to cur taking benefit thereby^ which 
 w^cfds, I muft think, they have Oefignedly 
 fupprefled all along, in order to give them- 
 felves fcope, by mifreprcfentation, to caft an 
 odium upon me and my fentiments before 
 the world ;* I fay only add the words, in or-* 
 der^ &c. and their reafoning as it refpedls the 
 cafe in hand, will (land thus --Should we 
 admit that man hath full power to do all that 
 the gofpel requires of him in order to his tak- 
 ing benefit thereby^ in every (cnfe in which 
 he might be laid to pcflcfs a full power to 
 do'all that the gofpel requires of him in order 
 to his taking benefit thereby^ we conceive we 
 muft then admit a principle of holinefs in 
 him naturally, &c. The public may judge 
 whether fuch reafoning is to the cafe, or not, 
 or even to the credit of thofe who ufe it— - 
 I would afk this Committee, are we under 
 obligation to yield the fame obedience that 
 Adam was, as a term of the divine favour ? 
 Are we requiied to exercife holinefs in crder 
 to holinefs ? Apd by the force of moral obli- 
 Ration, arc the unregenera^e bound to yield 
 
 * I mPin not to charge all Calvinifts with bring inflo«nced by tj.e 
 f()ir»t of Calvin, though in m?rt7 inftaucfB it srppar»,and fre m§ icffparabl* 
 fiom the tenets th<m<clvfi, which have in innpmr<«b'« h{\irtt» br<n tr?- 
 nifefted by the uncbiiliin mrtbodi tal^en for their foppcrt •>- ^tf. yoin 
 Calvin himfelf. wa« a great peffecoto'— wrotr abcck,aswfll as Bfxa, in 
 defence of perf<cuting mtafuree, ard trrjtcd ftvtial, tot inftiici>r to hinr f»if, 
 with great difingenuity, and even inhumaniry meitly bttaisfs they d'if?ri»<! 
 from him in fent»menf«<»— witnefi C/)/W/fa, Sfifftust and ^'j'm hcJJr:. 
 
 Tj?, 17», 173, T74. 
 
( lOO ) 
 
 this obedience, and exercife fuch a principk 
 in order that divine grace be confercd ? If 
 fuch opinions as thefe are couched under thp 
 above dark and ambiguous citation, it is de- 
 fired they would emerge out of obfcmity, and 
 in day-light avow the opinions, and not hide 
 themfelves in clouds, and darken counfel by 
 words without knowledge. They conclude 
 thus — " For to adapt the rule of duty to the 
 bias of the depraved heart, is to make it 
 
 what we pleale and it is repugnant to all 
 
 our notions of the perfeftions of the deity, 
 
 ) that he (bould give his rational creatures fuch 
 
 / mutuable variable laws, for his laws are all 
 
 like himfelf holy, juft, and good immuta- 
 
 th.K> )^.bly/* Then God cannot publifli a law of 
 
 Qiuiig^fP grace through a mediator, and fufpend a pro- 
 
 ^ ^ ; ' mile of faving bleffings upon ths faithful and 
 
 "^ *'^^**perfevering endeavours of his finful creatures 
 
 ^^ f*^i^ as the condition of their beftowrnent : I (ay, 
 
 .8 God cannot do this, unlels he renders his 
 
 ?JhcJ* ^^^Jaws mutuable by adapting them to the bias 
 
 rjk%^ Its hx'of the depraved heart ? He cannot in arid 
 
 \f^\ {^^ through the great redeemer, publifli liberty 
 
 t ^SSk%^^ captives upon a condition pofTiblc for them 
 
 ^ to perform, and not deftroy the immutable 
 
 !l ^^^ ^ A J^ohnelSjjuftice and goodnels of his own laws ? 
 
 #/i:Ci.ai |> 4^ What would they iniinuate but fomething 
 
 riiiU{ Ih^^kt this ? The Gentlemen appear to me to 
 
 it rccufM be greatly confufed in their notion of things, 
 
 yurl "^^f owing, I am perfuaded, to their not making 
 
 lh4*- ifcK^i^ ^^ l^ty* ^y^\ '^it. Jili^nr^A «t^» 
 
 — 14 ,^ -^ t.. I ft . '^\ /L... .** s-i 
 
( Joi ) 
 
 thev/ollowing neceffary diftinaion, viz. b(>. ^^^ '^J 
 iwcen what is God's work, and what is ours ^ ^"^ ^^^ 
 in the affair of our falvation ;. To renew the/u'i<i{^'^ 
 mind is the work of God, divine grace is his itr-^ A^ 
 
 gift. Our bu^ncfs is to improve our ta- tiw^fi *H^* 
 
 lents in the bed manner we are able; to i}u^ Ciihii 
 exert our faculties in endeavouring after di-i<^?'s i^ ^ 
 vine grace in the way of God's appointment ; ^^ t^^ « 
 to feek for divine wifdom as for filver, &c.?'i^ ^!^t 
 God does not require us to exercife a princi-r/^c (jJ^ 
 pie, power or faculty we have not,in order to,^riiL»f{u^ 
 the obtainment of any bleffing whether /iy uttV 
 temporal or eternal. For as tVoIla/lon well fo^Vi Sir 
 obferves,*' If he has no fuch power,then his fu.^ Ik^ 
 power of that kind and degree is nothing ; Wm'^ adi 
 and it is nothing that is required to be appli- ^ui^Ux ndt 
 ed : Therefore nothing is required to hcpcn^trt U 
 done."* And Dr. Ojwald-—*-^ A conneftioa i: - 9^ (JL 
 betwixt obligation, and power to fulfil the /iui' uvnt 
 obligation, is apparent; and fo inviolable,^*^ . (r 
 that if you fet afide the latter, the former va-fftrtit %' 
 nifhes of courfe. In all contrafts, and with-flfi^y. il 
 out an exprefs contrad, it is underftood, that Wir/^ A 
 whoever fails in fulfilling his obligation, lies ]ii,y^ e^. 
 under the pertalty : But whoever thought ^yiux^ lu 
 any perfon under an obligation to do whatc^MsAvi. 
 he hath not power to do ? Mad men, and r^-iM ^cf 
 tyrants, who are often mad enough, may /^x^. n/<4/ 
 infift on obligations to perform impcfSbilies y^iL'n^^-^ 
 but that learned men Should maintain a fub- ^^juer \ 
 
( 102 ) 
 
 ^^yyj^K tiC debate on any fuch fuppofitlon, is unac- 
 , ^ .^..5 countable. There is not only an apparent 
 , A and inviolable connexion betwixt power and 
 ^'i^/'^ obligation ; but the laft is commenfurate to 
 i|/ aW ihe firft : Which,by the bye, lays the learned 
 7tL'ri:u. under an obligation to make mankind 
 k ^m^7^ acquainted with the extent of their powers ; 
 /^ - ^^4ibecaufe, in proportion to them, they {hall be 
 ^ i ^^s ^accountable to him from whom they are de- 
 
 (kix^^^ Art. V. Owned and defended : Voted 
 ht5 '^^ unfcriptural and dangerous : This vote is an 
 j^^ii^ Mi'(P^unanfwcrable reafon 5 I {hall not therefore 
 \ ^\ enter the lift with it, but let it ftand in \X.%full 
 ^ forcey and go to the /j-u^and to the tefiimony^ 
 'a^ H i^hey fpeak not according to this word, it 
 Y C€^^'- js becaufe there is no light in them. I {hall 
 y'|7ifai^t> do Iktle elfe here but confider the evidence 
 ri.nk.vn) <hey have advanced in defence of the nega- 
 tf<^iMA.f'V> ^'^^- After obferving that I appear openly 
 , to defend the article, they fay, ** But to us 
 . ax»<JiKj it appears J/r^<^/y oppofite to, 2inA Jubverfive 
 (l^vfLt^ of tht gofpel method oi falvationJ' A very 
 t\ jZ-^nrttr heavy charge furely, and not to be exhibited 
 rt id^ sgainft a fellow Chriftian, much lefs againft a 
 fc< fmVi^ ^^^^^^ labourer in the kingdom of the prince 
 , i ' cf peace, without direSi and indubitable evi- 
 ^ V^ ^^"^^^ iioni the unerring {landard of religious 
 ^f^^*j^- fiuth, the holy fcriptures. But what evi- 
 ix h l'*f«^^;- 
 
 fl> ^ j- Oswald's Apptal w cammcnftafc in btbllf of lel'glon. Vjl. He 
 C» Ji encf. 2ci-i. ' , Hi 
 
 «.».4?i /t. „ •^-t.':y ».. ^ji. i,^ lAt 4 fi pu9i*> 
 
( J03 ) 
 
 dence have thefe confident judges and con- 
 demners of rny creed produced in defence 
 of this iheir weighty charge ? How have 
 they made the article appear op^pcfite tOy yea> 
 even (ubverfive of the go/pel method of falva- 
 tion ? Why their evidence is ufhercd in with 
 a felj-contradidlory afTertion in ih^ following 
 words-—" No dodtrine is more plain and 
 frequently taught as a foundation principle in 
 the holy fcripture, than that the believer % 
 juftification before God is 'wholly on account 
 of Chrifl*s righteoufnefs/>(- Refpt(5ling this 
 remarkable period, I would afk the follow- 
 ing queftions, Firfl, Whether fomething is 
 not required to be done by us in order to our 
 juftification ? Second, Whether,when a favour 
 is confcred upon me iJobQlly on account of 
 what another has done, any thing can be 
 required of me as a condition of its beflow- 
 ment ? Third, Whether the above citation 
 is not felf-contradidiorfy by fuppofing that 
 faith is a qualification or condition in the fub- 
 jedl, prerequifite to juftification, and yet that 
 we are juflified wholly on account of Cbri/l's 
 
 f H<re ic muft bt confefled«Dor need we diflcmbic U,th9X pcrfonal m«rit or 
 demerit caoaoC be tiana/cired, righteoriiaefs or guilt cannot be (hifed froooh 
 «n> to another. La«g morn's Serm. Vol.11, p. «35. 
 
 J^nd it muft bt ownid« that our faTtout'a good afiiont cannot be properlj 
 and ftri£tl]r oursf nor our tad affiom hit : And in tbie (enfc, pccfooil mciic 
 ■ad demerit coooot be Cransferreo. Ssxd*s Serm. Vol. II. p. 394. 
 
 The foul in aii agings of faith on Chrift't righ^eoufnefi, ought to look 
 at this ligbuoufDefa as ia CbriA} and not in himfelf who faeliefttb. 
 
 Dr. WiLtiAMs, Vol. III. p. 44. 
 
 A Judge pronouncetb men to bt what thej are according to laW) and r.oi 
 mikci thfm to bs (ightioui who ais noCi 6axtes,90 jQfti£?at!9n* 
 
( i04 ) 
 
 rlghteoujneji t But let us look into their 
 fcriptures ; " Ro/n. iiL 28, A man isjufiified 
 ' B'9 faith without the deeds of the law J' It is 
 defired that the reader would particularly bear 
 in mind what this and lome following fcrip- 
 tures are brought to prove, viz. •* That the 
 believer's juftification before God is wholly on 
 account of Chriffs righteouCnefs'* The 
 Apoftle's words are, as cited by the Com- 
 mittee, * A man isjujliHed by faith without 
 the deeds of the law* The confequence they 
 would drawy and indeed it mufl be drawn^ 
 for it will never folkw, is this, therefore we 
 are juftified wlfolh on account of Chrift's 
 i77«i*jij<righteo?ifnefs : Becaufe the Apoflle tells thei 
 cenclitit; Jews that a man is juftified by faith without 
 ^//itTtthe deeds of the jewifh law^ in obedience to 
 114.1^^ i^ which law they were feeking to be juftified ; 
 tn^^r^K that therefore we under the gofpel arejufti- 
 cti u»*<- fied without obedience to the laws of Chriftc, ^ 
 i hxt lifl^though juftifled by faith, as the Apoftle de- 
 f ^,^ dares in the words, which faith is an aft of 
 i\^,^ ^v perfonal obedience to the Chriftian law,with- 
 i tisl out which no one can ever be juftified. The 
 j^cti-^^ Committee firft contradld themlelves, and T 
 tit<f A^^then, to keep themfelves in countenance, 
 <Ktt^ haul in St. Paul2LS favouring their abfurdityo 
 r/* ( W The next fcripru^e cited by them is the 20th 
 w ijjri.vttyerle of the fame chapter — * By the deeds of 
 Ui^M the law there fl^all no Flejh be juflijied in his 
 \ U Sgbt \ i. e. by obedience to the law as merh. 
 
( 105 ) 
 
 irv'.w. 
 
 forious no man can be juftified in his fight 
 Bat is this plainly taught us in_thc words,viz, -f ^^^ 
 that wc are juftsfied wholly on account of liiln^X' 
 ChrilTs righteoulnefs, without and jeparate f'^,y^,,TlM^ 
 from obedience to the A^wj of Chnlt j ef- V^ >(f^^^ 
 pecially when the fame /Ipo/lle, in the Jame t.y|f rt^ 
 chapter, ytd^ z'iih, ajerts ju/iification ^yQ^^^^rr 
 /tf/V/&, which /^//V<6 is ao a^ of go/pel obedience ? ^^^ , [^ 
 
 They proceed ^" Titm iii. 7, TZ^^r betng ^^ ^^ \. 
 
 jullified by his grace, we Pmll be made heirs ' ^^^'^ ^ ^ 
 according to the hope of eternal life:* /. e, we Uiirr avv 
 are juftified by the grace and mercy of tbe^j£?^u«ft 
 gofpel through Chrift, and not by virtue of tii^^^dY 
 our own works as meritoiious of fo great ^crtn 1[%^ 
 favour J though none but the obedient be-J^if|^| 
 lieveris, or can be juftified upon! the golpelej^vVoKer 
 plan.— -But from thefe words are we " plt^i^' .t^mui^^ 
 ly taught that the believers juftification be-^J4^*it. r 
 fore God is wholly on account of Chri/i's ly^-^tj;^ 
 righteouJnefs'*—i e. are we plainly taught a utlx^i 
 palpable contradidion f A gift beltowed upon /^^ £^^ 
 me wholly on the account ot another perfon, ' ' 
 and yet fufpendcd on a per/onal a^ ot myown^ ^^^^^1 
 as a prerequifite or condition oi its belhwment^ -^^ ^^' ' 
 I look upon as a contradidiion in /^r/w^ They ^(^ ^^ 
 go on to cite ** i?(?/;i. v. 19, So by the obedi- A^^^% 
 ence of one Jhall many be made righteous J^ A- i^tdih 
 nother inftance of their abufeof icripturc, by icict' * 
 partial citations j whereas had they been ho« ^j* 5<*lTi 
 ujeft enough to have cited the whole verfe, f\^^\^ \^ 
 any one converfant with the hibhi woald ' .-' 
 
 e| C(ii, ri^ci/ h^d enfju aQ //*tii art- r^ ^ i" 
 
( io6 ) 
 
 h^am hzvcfeen at once that this fcripture was ncU 
 ca( rf ther exprejjly nor implicit h to their purpofe/ 
 Inf c.t«>^rBut to take them on their own ground — If 
 fim- *^ ^^^ Committee imagine St. P^r// to fpeak in 
 \ ^/ this and the preceediiig verfe, oi that righte- 
 i^^^ oufnefs, and ^/6tf/ jaftification which is to life 
 ftc v>tiy^ etenialy^\iy will they infill upon making Su 
 ^ ^fTi^PW contradict himfelf, by dreaming that 
 qindt^^ this juftification, and this being made righte- 
 JiX ' ^ ous> muft exclude all reference to, and 
 ^ ^^^ connexion with,our perfonal obedience, when 
 tn* y^^i'^aith, which is an ad of perfonal obedience 
 ,^:^^^,M^ ^ to an exprefs command of the golpel law, is 
 cal ti expreffly made a condition of our juftificati- 
 ^Vu hii^^^^^y ^^ ^^'^^ hiaifelf ; yea, even in the 
 /cHuY^ words thsfe Gentlemen themfelves have had 
 ? ^ the handling of? They proceed next to give 
 
 f i^^i"^ ys the fum total of the above fcriptures in 
 'oiiii^ ^ the following words; " Can any thing be 
 Ihi^f^ ---more evident from thefe and fimiiar texts 
 than that the matter of our juftification be- 
 fore God is not our own perfonal defe<^ivc 
 obedience, but the all-perfeft righteoufnels 
 of Chrift imputed to us,and received by faith 
 alone ?" /. e. Can any thing be more evident, 
 &c. than that the matter of our juft^fication 
 before God is not our own pferfonal defcdivc 
 obeflience, but the all-perfedl righteoufnefs 
 of Chrift imputed to us, and received by an 
 a£f of pet Conal obedience. How is it poflUblc 
 . ^^^^^ men can reafgn thus, and drag confe- 
 Y^firl ruc^tav*/ oiL-r an'^itcT /lit ufi /u*4>< alkfi 
 
( 1C7 ) 
 
 qucnces in this manner j men who look 
 upon themitlves divinely auihoiiled to be 
 the judges of other people's creeds, and to 
 juftiiy or condemn them at pleafure ? But 
 perhaps^ what follows will relieve the diffi- 
 culty i " This righteoufncfs of Chrift is the 
 fcle and exciufi'De ground of our pardon and 
 acceptaiice with God and juliif cation at the 
 Redeemer s barT^ But how do they make 
 
 * Thi'5 ?(rsition of cbe Comniittte is contradiftory, in my opinion, F^rft, 
 To themt--- *e9. Ja one piaca ihejf r;.«ak of the bel cverV juftlficaticn be- 
 ing wioAj; rjQ accounc yfXh'ift'e fighteoufiisft— in ano her thic Chrti'a 
 righteoufncfs is rtcciycd by faith alone— But here they fay,** The iights( cf- 
 nefg of Ch.ift is the/o/^ and txclufiije g'ound of our pardun and acteptance 
 wiih God, *a6 ju ft ification at the rtdumtr'i bar,''* Tnat vt arc juft;ri?d by 
 faitb, and that Cbrift's righteoofncfs ie ihtfole sftd exclu/ive grciicd oi our 
 juftific8tion,ire prcpofitions a>ntradlftory the tn? to the ccbe- j it is to In- 
 clude and exclude faith at the fame time, *' If sli works ?rc excluded in otr 
 juftiffcaticn, and faith be a wcik, then faiih is exc'iidrd : But f«ith is k 
 work. "(d) " It is gofpeJ preaching to cili mtn to bs'itte, rcpcnr, and to 
 ttll thecB, if they do (o, Gcd v»i!!, fo» Cbrif:.'3 f^ke, forgive ihem ; and it 
 they do not fo, the'.rCn will iem3ia.'(//) If faith and iepent»ncc a»c rtqui- 
 fite conditions io the fuhjeft, without wh'ch he will never be pardoned and 
 JuftificJ, then the lighteoufntfs of ChiiA is not the Jolt and exchf.'ue 
 ground ofoatfardon zni jufiljicat'ion ; uniefs they rasan by U^is phafe ih«c 
 ir J8 the foie in6 txclufiiely ir.clvfi'v$ ground, &:. ;. t. indu/ivs of fuiib j 
 *liich they thetr.felves fcem to include, or r.at^?cr to include ar.d f xciuce n 
 beft fuits their purpofs. Secan*^, To the exprefs dedarafion of ;he re- eem- 
 er himfelf. Where the bar of the rrdremer is, h's Apcfllc hai tc!d us, 2 
 Cot* T. lo. By what rule th; redeemer will prcceed in juftifying and ccn- 
 demning, re*arcing and puDifh'.nj^, at this his bar, lie himfelf has info rrj' 
 «c 'aiyMaitb. x'l. 37.jand xxv. 31 veifc' to the e. d, Hencs we fre that owr 
 final doom « ill be fixed, not by virtue cf the rightcoufnEfs tranoihfr>cf 
 our intereft in it, but according; t<i our m>ral fafhaviour while in a ftate of 
 trial and difcipline. «' We ihall be jufiged by ll.c grace and mercy of tlic 
 f ofpe), and not by therigou's of unr:lcr:ting juiHce. God wiT inCtcJ ju^ge 
 thi iDorld inrigbtecufnejsy but. it it by sii ivar.geUcal, net a Ifgil rigtt€cvj» 
 rtfi."\^c)-^^* Bui we muft cbcy all the law* of otr faviou", if we Anuld be 
 cwneJ by him, and would be accepted in h'm ; which is that c?an|il!c.il 
 Tigbteoofnefi, upon which f>ur final joftficirion and abfcii li n by cur fa- 
 »iour, when he fhall corr.e to judge the wot! J, d?pecds."(fl') Thiid, It givsi 
 Hs a fa]r< chari£ter of the m.ral governor of ibe world, a though, in the 
 
 diflriburicn 
 (tf) Baxter eti Jujlificationy p. 193. {b) 0«cn en Jt-fiifcothify p. 734^ 
 [c) Dr. Atterbury'i iirwsnj, vvK \\* \> '54— S« (^) Z^r. 5h«l^ck'J6tfr- 
 .' c-j, vol, I J, p. 44. 
 
( io8 ) 
 
 - evident the above anti-fcripturai notion i 
 
 ^ Why, " Rom. X. 4, ForCbri/i is the end of 
 
 the law for righteoulnefs to even one that be- 
 
 f lievethr /. e. the defign and end of the law 
 
 J3 was to bring men to Chrift, that by believing 
 
 ^ in him, m obedience to his gofpel, they might 
 
 o obtain juftificaiion» Is this (cnpture full d^nd 
 
 0xpre/s ^v'ldcnce, that the righteoufnefs of 
 
 ^ Chrift is the/ole and exclufive ground of our 
 
 h pardon and acceptance with God, andjufti^- 
 
 :? cation at the redeemer's bar, when not a 
 
 ^.^^ht^''^^^^ is (aid in the text about Chrift's perfc- 
 
 >f 'i-ri|tif»^»r»2l righteoufners 5 not a word about our par- 
 
 »* f.i^ f^4s'^-don aud acceptance with God, and juftificati- 
 
 . ucii-^ on at the redeemer's bar ? Oar final jaftifi. 
 
 'i'. tn^m.r^ Cation and acquittal at the redeemer's bar is a 
 
 akiiM^^^ ^^' ^^^ ^"y ^^2it within ^he limits of the 
 
 ^ # ^faced canon would haye anfwcred the pur- 
 
 ^khit P°^^ ^^^ ^^ ^^^'' Shall fuch profound reajon- 
 
 ^ k~ ,.^^\^x\)i^Uon ofhi» favours, h« paid no regard to th« moral charaflari of hla 
 
 •' ^ 'k fubj«fti, whether deferving of praif*; or blam<^,reward or puniHimcnt. *' Mo- 
 
 i ^ r»> gavernmsnt confifte, not barely in rewarding and punifh^ng men for their 
 
 ^^ >(W<4. - aftions, which the moft tyrannical perfon may do ; but In rewstding the 
 
 > I (righteous and puniihing the wicked \ in rendering to men arcocding to their 
 
 iS_ti .?.0 afiioo»,confidered ai good or e?il. And the perft^ion of moral government 
 
 'i^iX ^ - **°*^'** '" ''°*"B *^'*' *'*''h rega:d to a!) lnteHi|«nt creaiutee, in an exaft pro- 
 
 ) t bP"'""" *<* ^^*'' pe'foD'l merits and dsraerits *Y«J 
 
 ... &lS "tt^*^ - Fou'.th, If Ch'ift'arighteoufatfs be rhe/o/<ind exdu^ve ground of oor 
 
 K, .'* pariion and scccptance with Gad and juftificatton at the >edceme»'8 bar, I fee 
 
 ^tins^iM-'f «»'' why an holy life io obedience to the lawa of Chrift, i« rot utterly tn<i 
 
 et^aally excluded, and ineajuftifie4iod|»9rie^d hue »cd feereifcw in 2U 
 
 . ^5r*i« their Cne. 
 
 t 
 
( I09 ) 
 
 trs as thefe fet up the trade of creed making 
 and creed-condemning ! But we have not 
 done with them upon this oppofmg and fuh^ 
 verting article yet : " Saints in glory, fay 
 they, arc defcribed as having their robes 
 made white in the blood of the Iamb, Rev*> 
 vii 14. "^beie are they which came out of great 
 tribulation^ and have walked their robes and 
 made them white in the blood of the lamb^ 
 Would they, from thefe words, infer that we 
 are not finally juftified and acquitted atthere- 
 deemer's bar by our own works,contrary to the 
 plain declaration of the redeemer himfelf,and 
 the Apoftles who fpoke in his name ? I alio -f 1^:^ 
 cWtRev xxi. 7. ^ He that overcometb fhall t^^su-th 
 inherit all thingSy and 1 will be his God, and Chix^i 
 he Jhall be my fon 5' and infer that we are not ^^ ^^, 
 finally juflified at the redeemer's bar by the ^ 
 righteoufnefs of Chrift (olely and exclu/ively^ ^ 
 but by our own woiks j and this inference '^•^^ 
 iSj at leaft, implicidy contained in the words ^'«^ ^^ 
 whereas ^^v. vii. 14, is far from appearing "^v^^*^ 
 cither cxpi:efsly or implicitly to their pur- "^^ 
 pofe. They dole : " If our works are the %ah^ 
 matter ot our juftification at the redeemer's ^^ j^ 
 bar, it is difHculc to iay for what purpofc i 
 
 Chrift died, or how he is mediator between ^*1^H 
 
 God and man." There is no difficulty at ^^ni 4^ 
 
 &11 in the affair, if men would not try to em* ^t^ er 
 -^an afs the moft plain fubjeft. Is it not in /^ 
 
 
( iio ) 
 
 fu c:*- -^>c,oovenant, that God, confiftent with the ho- 
 '' di{-^ nourof his laws and the glory of his name, 
 art a^>4.can and does accept finners to his favour in 
 ^ a^i> conlequence of their faithfully feeking him 
 ILujili *^ ^^^ way ef the gofpel ? And is it not 
 J^ ^ through Chrift that our works of righleouf- 
 ^" pels in obedience to the gofpel, though im- 
 S' -^ perfecft, meet the divine approbation and the 
 reward of life ? yea, is it not through Chrift 
 that we are granted even a ftate of trial for a 
 y y^future happy life ? We are not abfolved at 
 ■.^^1 . _ laft by virtue of our works, but with an eye 
 ta Giirift^GGiii uayfman in whole advocate- 
 /^> (hip we are interefted, and through whom 
 . \* our perfons and imperfedt fervices find ac- 
 ^'^v*^ ceptance : Neverthelefs, whatever Chrift has 
 P done for us, apd vi^hatever interell: we may 
 
 K' -N be fuppofcd to have in him, or his righte- 
 \j|«t^ oufnefs ; it is a truth according to godlincfs, 
 and obvious to the reafon of mankind, that if 
 we are not found at laft to have obeyed the 
 gofpel, we never (hall be juftified at the re- 
 deemer's bar, nor rewarded with life ; he 
 will fay unto all fuch, I know you mi : On 
 the coiuraiy ne wno obeys the goipel in this 
 world, fhall meet a divine reward in the 
 kingdom of his father, Rom, ii. 7, 8, 9, ic. 
 .1 Peter iv. 17. John xiii. 17. Perfonal 
 h I ^ righteoufnefs cannot be transferred 5 we can- 
 '^^ not, in any propriety of language, be faid to 
 - y^ fee righteous with another's righteooinei^, 
 
 ■■I 
 
( iix ) 
 
 1 John ill. 7. ' He that doeth righteouCnefs h 
 righteous even as be is righteous! Which 
 words 1 wiQi ma)^ be particularly noticed by 
 the reader, and elpecially by the Committee, 
 who, to maintain their ftrange,anti-fcriptural 
 notion of our being pardoned and juft»fied both 
 here and hereafter wholly, lolely and exclufive- 
 ly by Chrill\ righteoufnejsy have been guilty of 
 vilifying and (peaking evil of the very righie- 
 oufnefs the Apoftic is fpeaking of in thofe 
 words ; which they, I hope, will refledl oa 
 with a great degree of (hame and ccni- 
 puhdion. Agreeable to all the reprefentati- ^ ^ 
 ons we have in the facred pages, of the fo- 
 lemn tranla^ions of the lalT: day, when all 
 the Tons of men arc to be tried at the re- 
 deemer's bar for eternity, th? final fentence, 
 fixing the doom of every ont;, will pafs ac- -^ 
 
 Wording to the deeds done here in the body : 
 Thofe who obey the gofpel arc finally jufli- 
 fied and acquitted ; thofe who difobey it are 
 condemned > while not one word is fpoken 
 about our intereft in the righteoufnefs of a- >^ ^ ^^^ 
 nother,or its imputation (which is inconfiflent^^-^ ^ 
 with the nature of things) being the matter lki\^ <• 
 of our final acquittal : And indeed the fup- {mil^ 1 
 pofition, that the righteoufnefs of another is f ^'J x-, 
 the /ole and exclujive ground of our final ju- ^£r«y 
 ftification at the redeemer's bar, is diredlly - i^^i 1 
 fubvcrfive of the divine moral government j Ck^t^l 
 if this be the cafe, how can the moral gover^ ij^ ni 
 
( "ii ) 
 
 c<4>^ Mr and righteous judge of the worid have 
 
 IkL. any regard to perfonal merit and demerit in 
 
 liuA diftributing rewards and puniftiments among 
 
 s4j^rn his creatures ? And by conrequence, how ea^i 
 
 6tcv he have any regard to moral worth and ex- 
 
 h^' cellency, though a particular regard to perfo- 
 
 > Ci nsil merit and demerit, to moral worth and 
 
 ;?^£f?t,^xceliency, are infeparable from the idea of 
 
 iL*n the moral government, and a ilate of trial ? 
 
 tL an>This is to fubvert not only revealed religion^ 
 
 I* r^ but natural religion aifo, and to demolijh at 
 
 t: Lk^yone bjow the whole government of the deity ^ 
 
 ^ttii whether natural or moraL For thefe rea- 
 
 nitfk£ons, with others that might be mentioned, 
 
 t{m\J^ am ftill conftrained to believe, withChrift 
 
 }it,v and his Apoftlesjthat our works in obedience 
 
 •K^^^ or dilobedience to the gofpel will be the 
 
 ^^ -*^^ground of the divine procedure at the great 
 
 fh/<rday, and according to v^hich our final ftate 
 L^ will be determined ; efpecially as the gofpel 
 ^e 18 God's rule of^overnrnent at prefent with 
 Mi^'t refpedt to all thole under the light of it ; for 
 ^< I cannot perluade myfelf to believe that God, 
 r^' ' whofe rules of government are perfedl regu- 
 Ijwt^jarity and right, will have one rule of govern- 
 AT^^ ment, and another and different rule of judg- 
 c-in lijent and final retribution. As to the reafons 
 it)ii^* you have offered, and the fcriptures you have 
 i/vn adduced ia fupporl of the negative, they ap- 
 U pear to me utterly inconclufive, and nothing 
 k tMo the purpofc j and it is furprifing to me, ^ 
 
< i'3 } 
 
 Well as to many others, that you fhouldjj 
 with fuch a prereraptory air, pronounce the 
 article unfcrtptural and dangerous^ oppolite to^ 
 and /ubverfive of, the gofpel method oi (diva- 
 tioriy upon fuch flight evidence, which irl 
 reality is no evidence at all ! But what 
 lengths will not indifcreet zeal and bigotry 
 cj^.rry men I If you have heavier artillery to 
 bring up, pray exhibit it— let th« truth ap- 
 pear 5 1 engage for myfelf to yield to fcrip- 
 ture and reafon,and appear on the fide of the 
 truth as it is in Jefus,though I rhean not to ht 
 dragooned into a creed, or out of one, With% lu^ V 
 me it is a very fmali thing that I (hould be ^ ,{ rnH^^ 1 
 judged of you, or of man's judgment j he i^irUt^i 
 U'ho judgeth me is jhe Lord. '>^/f> 
 
 Art. VI. Sec. Voted, proved according ta ^^ti. 
 charge : " For the reafons, fay they, we r^- ^ pj 
 fer to the texts cited under thepreceeding ar- j^ti^n^ ru 
 ^;^-ticle/' For the reafons of what, pray ? For ^^|^ ^^lA. 
 y the reafons why Chrift righteoufnefs is not ^^^^ j ^^ 
 ^j fufficient, &c. Do they rnean to deviate into trni^tfi^ 
 f^r truth by avowing the article ? Or are we re- /Ji littZ 
 *t^fcrred to the texts^ cited under the preceedingft^'^.i^^,,- 
 g..5^rticle for the reafons why it is voted proved-f'fl^ ^citir. 
 accorc^ing to charge ? But perhaps they de-^^wf* tif^ 
 figned to vote the article unCcrtptUral and y^ h^^^ 
 dangerous according to t:/6jr^^,agreeablc to con« f«^^ . <^%^ 
 ftant ufuage in this cafe; but it flipped their •<^^if^*i^*' 
 minds through a multiplicity of creed judg-^K^r^ f^^ 
 ing bufinefs : Or perhaps it was lapjus fenndnu4M, €t ^ 
 Urrn^ S, ^r^ ^f^' Uia^ fv'A< jl.:^^// fc M^^ 
 
( 114 ) 
 
 f l\ii^^- of the fcribes j or perhaps — — However, if 
 ^v^- they fuppufc the article contrary to expre[i 
 ^,7"jie>y fcripture as the others are, 1 would propound 
 
 ni cttV ^hls fimple q'leftioa, v\x* Whether the fuf- 
 fcrings of Chrili and his righteoufaefs are 
 defigned to fave peop-c in their fins ? But as 
 It is entirely uncertain \That the Committee's 
 defjgn was, we can do no more thaayir the 
 reafons to refer the reader to our obfervations 
 
 i n upon fheir defence of the negarive of the 
 
 r^ ,-1- preceeding article, and wait until the obfcu- 
 rity is removed from this part of their report 
 by another oracular refponfe. 
 
 Art. VII. &c. Proved by vote. " It is 
 prov^^ in the opinion of the Confociation 
 that Mr. FoUer explodes the idea of perfonal 
 cleftion, particularly in a Sermon delivered at 
 the ordination of his fon DjNiel, pages 50 
 and 51." The words referred to in my Ser- 
 mon are as follows ; '* Did I believe and 
 teach, as fomedo, that God from all eternity 
 elefted to glory by an abfolute decree, a cer- 
 tain number of men, whom he forefaw un- 
 done by y4dam\ fall, appointed bis fon to un- 
 dertake their redemption, who was to fatis- 
 fy juftice, merit glory, and make them phy- 
 fically mete for it, leaving the reft under the 
 dreadful decree of rcprobiition,to treafure up 
 Mvrath againft the day of wrath, without 
 pcffibiiily of h jlp," &c. In this view of the 
 decrees, 1 did, do ftiil, and ev<§r (hall explode. 
 
{ 115 ) 
 
 them, while I believe thare is a God, and 
 that his ways are equal : And it is in this 
 view of them the committee muft avow 
 them, if they would oppofe mc, . 
 
 As to the article as it lies in the report of :< ycn^ ^^ 
 the Committee, it was known I denied it»ri>i^ ail^^^^ 
 They go on to fay : « This doarine," (/\ e. i^fj {^^"^^"'^ 
 the dodlnnc of cledlion as reprefented in the^u-^ (^^ H 
 above citation out of my fermon, for it is im faitA^'^ ^ 
 that {Qnk thc^y avow the doftrine) " is/>/tf/??-Q\.v'tn^ ^ 
 /y and /«//y taught in divine revelation* ! f : inj^Kalu^n 
 What 1 is i; plainly ind fully taught in divine fi^^'^i^ 9 in 
 revelation tiiac Gvd from ail eternity ele6t!d.|e^v^ <vri^ 
 to glory, by an abfmte decree, a ceitairt /it;tn<) Mn 
 number of men in fuch a manner as to de* J;t»^?J^ y\>h 
 note a leaving the reft under the drcdUiui de- ^^K (mu^htv 
 ctee of reprobation, to penfh wiihoat poiii- tituurA^'i^ 
 bility of help ? It feetns fo, or they are not ,%t{i*Tt f^i 
 my opponents : But where iire the fcriptures ^^ ^ ^^^1 
 in lupport of fuch a gloomy, fatal dodlrinc ? ^^^cuh^9 
 Have thefe men the confidence to appeal to^^^ <^,„ 
 (heBible for proof of fuch a fuggeftion ? Yes, .|*^ ^^^, 
 they caa firft charge God fooliflily,^ ^ykmn?-^^ 
 charging him with making intelligent crea- #j^^ 
 
 tures to damn thefn and then go to his ^^^- f, ^ V,.-^ < 
 for proof of it— ** Eph, i. ii. In whom aljo^^^^ 
 
 _«i; .. i . L ju/^n i^-^**- 
 
 '*^ <« Ptedeftination, a doftfiue (hocking, «nd inanifeflJy conuary le n'A t/itf ^^ HtflKC^ 
 <« notions men naturally hare ofG()(3»a»» wife, juft and j-jod being, w^» 
 «* oppofcd by A'm'tn'tus i who left bthin«i Wm a man better <jualifi«<3 ihan yt^*^ ^skji- 
 <* hrmfelf, to carry on the taufe he had efpoufed, i mean «h« gtcai Spifeopi-' 
 «< Kx J whofe writingi foon ft«w aii over Iiuropet*o<i «»«t5inufih rcid by ll.e (/ ^tift iS^ 
 "?, divines of the cbsich of England^ and to fe.t y gM4 ph/jjaf* » Jor foo» Jw - v^ 
 
 Sflay en Stud/, p. 13, 16, ^ ^ 
 
( nf> ) 
 
 %^e have obtained an inheritance^ being pred^r 
 (linated according to the purpofe of him who 
 worketh all things after the counjel of his own 
 . will—VcTk 4, 5, According as he hath chofen 
 5^5 in him be j ore the foundation of the world— 
 having predeiVmated us unto the adoption of 
 children by Jefus ChrijL Rom. viii. 39, He 
 
 did prednflinate moreover whom, he did 
 
 predeflinate" &c. &c. It happens very un- 
 f^ttj x'ueky to the Committee that thcfe citations 
 j^L ^^nfrom the Bible, in proof oi perfonal abfolute 
 iihti^m t\t&\on^ have no reference at all to any e- 
 ix iiM_- ledtion of that nature, but only and fimply to 
 '^ ci/TK/ x!^Q call of the Gentiles in the kingdom of 
 tfTix «-^ the Mcfliah by the publication of the gofpcl 
 r/ *f»ur among them, as might eafily be made 10 ap- 
 /ut>t pear, and is fully (hown by Locke in his 
 hi^^ Paraphrafe, &c. It is ftrange there cannot be 
 iL wHi the words predeiiinatedy cbojen, ek5f, ordain- 
 ^ 4tiir» sd^ &c. in a text of fcripture, but it is at once 
 ,H IJu- taken as proof of a perfonal, eternal, abfolute 
 ^ t^yt^r^ eleclion, whether they have reference to any 
 I fitTtfi (wcYi thing or not. In truth the notion is 
 \if^ x/ix. abfolutely without Bible and reafour For 
 ^^ ^iiLij further fatisfadtion I refer to my reply to the 
 ^2,i\uf9\. R^v» Mr. Buckmin/ier, where the affair of 
 J ^Y:^^. the decrees is treated more at large. 
 iftt' Art. VIII. &c. " This article, fay they, 
 ' is proved according to charge in the judg- 
 f'^ ^ ment of this council in the fermon Mr. Fof-- 
 * / ^^^ preached at Mr, Joii Foffers ordination/' 
 
( n7 ) 
 
 f nd then proceed ; " This Confociation 
 doubt not the fufficiency of the merits of the 
 faviour for the whole world ; but it will not 
 hence follow thatChrift died for all intention- 
 ally alike, or that one as much as another is 
 given toChrift/* To fay that the merits of X f'*^"^^ ^ 
 Chiift are fufficient for the redemption and .^udi <^^ 
 fa',v?tion of the whole world, yet that it was iK» Wu-;^i 
 the divine purpofc that but a remnant fliould hlh liciU. C 
 ^be redeemed and faved ; and therefore the'itci c^iejiM 
 benefits of our Lord's lalutary paffion, in the -^ei oil! cvn 
 divine counfel and defign, and in the applica- uou mt^ 
 tion of them, arc reftrained to this remnant»YMla« usnx 
 appears to me inconfiftent with the diffufive ^j^ji ^tdu^ 
 gcodnefs and beneficence of the father and f^,^ ^ 
 friend of men, and not coincident with the ,< ^ ^ 
 charadter God has feen fit to affume in rela- ^ ' '*^i 
 tion to the human race ; as a God who tak- *!5 ^^^ ^ 
 ^th no plcafure in the death of him who ^"*^- ^'^^'<* 
 dieth 5 who would have all men be favcd,&c. "5***^j^<^' 
 and is in efFcd to fay, that Chrift died no '^''^^Wyi- 
 ^ore for the non-eleft, or thofe who, even- fctu^ ^ 
 tually, are not faved,than for the devils thenrj' tjc*^ ^Z-^c 
 felves who are referred in chains, &c. It^^eci/ewi^i 
 leaves thofe for whom he did not die, under ...^^ .,- 
 an in^poffibility of pardon and lalvation ; faith tlht/iU 
 in Chrift muft be reftrained to thofe for J .^ 
 whom he intentionally died, the reft having ^ 
 nothing to believe refpedling Chrift, unlefs ^"^^^ 
 that his death was lufficient for their pardon i''^*''^ H^ 
 and happinefs, which is only to believe thatGod fo^ h^ 
 
< ij8 ) 
 
 #ould have layedthem if he would 5 and what 
 
 comfort would it be to a condemned male- 
 
 fadtor to know, that his prince could have 
 
 pardoned and faved him, a price fufficient 
 
 therefor having been paid, but h^i would 
 
 not f The Committee proceed to cite " John 
 
 xvii. 9, 20. 1 pray for them : I pray not for 
 
 the world, but for them 'which thou bafl given 
 
 me, for they are thine. Neither pray 1 iar 
 
 tbeje alone, but for them aljo which [hall be* 
 
 lieve on me through their word,* * I pray 
 
 net ^m^/or them : I pray not for the world' &c. /. e. 
 
 cc tXis.i.if < I now offer up my prayer particulatly fqr 
 
 iii/rt cu^ niy Apoftlcs who are defigned for fo great a 
 
 et^^ work as preaching the gofpel of the kingdom 
 
 rit iMi^ to both Jews and Gentiles, and therefore 
 
 t\ Tirf will ftand in need of fpecial divine affiftance 
 
 'y.eM'siL^ *r^d fupport 5 but I do not now intercede for 
 
 ifhfrefif the world in general :*' Though at other 
 
 auik^'^h ^™^^ ^^ fi"d him praying for the world both 
 
 A i.i) J^^^^ ^"^ Gentiles j yea, even for his perfe- 
 
 ** , cutors and murderers, ^' Father forgive 
 
 U ^f^ - fpherc of his beneficence extended back- 
 i O'l^^ wards to the foundation of the world, and 
 [n^^ il i^Teaches forward to the laft conflagration ; 
 w^ $idtf^z{o that nothing, which is capable of being 
 ^^iun faved, is hid from the heat thereof. He be- 
 c aii^f^^ came the faviour of all ages, from the firft 
 ypin tJa "^^"^^ ^f ^*^^^ to i^s laft period ; the father of 
 ^_ ^ majikind, from the rifing up of the fun^ to 
 
( 119 ) 
 
 the going down of the fame. The blefling^ 
 of his coming into the world,are as extenfive 
 as the world, and as lafting as eternity. Our 
 faviour laid down his life for the fins of the 
 whole world. He came, that as in Adani 
 all die, Jo in Cbrift Jloould all be made alive.--^-* 
 View leifurcly the ilupcndous fcherae ; a 
 whole world redeemed from milcry j st 
 whole world made happy, if their own 
 impenitence doth not prevent it.'*J How no-^ rt«^^ ^ 
 ble and iublime thefe views of Chiift's re- ^^i%fn>ju^^ 
 demption ! But how debafing and diflionora- (^ 5^^^^. ^1 
 ry the views of thofe who would confine the y^A^uw I 
 redemption and interceffion of Chrift to a ^ ^L^ 
 fmall remnant of the human race ! As ta *J*^^^ 
 John vi. 37, the phrale to be given oj the -'^^l^^' *^* 
 father does not fignify the aftual faith of <t^ t*^V^ 
 thofe who are thus given, but only their pre- ,<<«^ni o^t\ 
 paratioo and qualifications to believe, by be- -"fi ^V H^' 
 ing convided by the wonderful works our 
 faviour wrought, that he was the true Meffi- 
 ah, and embracing him as fuch, laying 
 afide their prejudices and carnal affcftions, 
 which obftrudted their coming to him ; and 
 by being perfuaded of the truth, defign and 
 importance of the gofpel and therefore receive 
 and attend upon the duties of it : And all af« 
 given to Chrift, who thus receive him and 
 his gcfpel J but it is left with them whether 
 they will be influenced by thefe means ox 
 
 **' ' ' ' ' ' 14 ■■! ■ ■ I II » ill |-| 
 
 I Seed §n Rtdnnj[>tien, 
 
( X20 ) 
 
 ^^** ^^ >t fiot, no force being put upon their minds, or 
 «i9»una4f their liberty of choice in the Icaft infringe 
 ^ fniH4 ^d . though as ChryfoUom informs us, the 
 ^ ^^^^^ Manicbees rriade ufe of thefe words to de- 
 ^, Htu lu ||j.Qy man's free will ; and therefore this fa- 
 ^*^ *?|P* ther, with St. Cyrily and others, oblerve, id 
 ^*« Lh^i^ oppofition to the ManicheeSy that Chrift in- 
 t hhi>c^ tends «^ »?dr^ by i\\Q giving of the father^ 
 / » ^, ** but his revelation from above to a foul 
 *'*^- ^' dilpofcd to receive it.'* But what is this to 
 3*^ tiiQ puvpoic of particular reJemptio72 ? They 
 
 /** •''*** "5 conclude with the following remarkable rea- 
 nk* £t^h4 . foningi ** If Chrift died for all, as much for 
 Ue^tif one as another, then if all do not actually par« 
 tfit;&-5'-tf. ticipate of the benefits of his death and at 
 ~^^ laft arrive to heaven, his purpofe and int^n- 
 Sjc^t^ ^ tion muft be fruftrated." Chrift's intention 
 
 fiM L\ai4 himfelf a ranfom for all, and tafted death for 
 miti (r-tt^ every man, and therefore that his redempti- 
 )uD fiw ^^ *^ equally extended with the race of man i 
 i-ydim *^^ '^^^ his intention to die for all wasabfo- 
 ^^'^ v7lute ) but his intention to lave all, or any, is 
 ^^r*!*^ not abfolutc,*^but conditional ; univerfal falva- 
 ^ * r-v ''^"' ^"^ univerfal redemption are very dif- 
 \mJi^ ^ fcrent things, the former I deny, the latter t 
 iitnv ij^fT^i^2Anid\Ti. If the reafoning of the Commit- 
 i WuKM ^^^ *^ founded upon Chtift's intention to die 
 hJl 4r% for all, it will ftand thus jlf it wasChrtftg^ 
 
 .. i..i 
 
( 121 ) 
 
 intention to die for all, and all arc not favcd, 
 this his intention muft be fruftrated ; but all 
 
 arc not faved Ergg, The fophiftry it 
 
 minifcft, If tbey refer to Chrift's iotertioa ^ 
 to favc all, their reafoning is very foieign to / t> 
 
 the purpcDfe, and effefts not the truth of whalT^ •' t'^i'^ ^ 
 I maintain. aij'w^ ^^ . 
 
 The two laft Articles, it feems, they^ got'J^^^'^'^ 
 over without Kiuch difficulty. m h^^"" 
 
 The conclufion of the report of the Com- k^"^^ ""^^ 
 mittceis in the following words and fty'e— - ^^''^ ^^ 
 *' Therefore we think ourfelvcs iofdm in i^4ifd ^^' 
 faithjulneji on this occafiop, to bear our open ^{^titt ^^ 
 teftimony againft the abovementiDncd doc-^u n^lp^ 
 Irines held and taught by Mr. Fo/ier, as be- ^ Jti; 
 jng not only contrary to thcgofpei^ and ofJan^ f^ f 
 gerous tendency, but Jome of ihem at ieaff even ^'^'^Y^ ^ 
 fubverHve of the Chriliian intUtution, and to 'f^J^^-^^^[^ 
 fay that we cannot but koi upon thefe errors ^^^^ ^^^'-^ 
 perfifted in^ as utterly unqualifying for Ha^avn fc'X::<^ 
 Chriliian miniHry ^^ and therefore that w^ rf4:herr»^^ -^ 
 cannot in confcience bold communion with the quJ*- {^oM^ 
 pallor who perfilUtb in tbemr \ . L^ia* 
 
 Reply « We allow infallibility to no '' Tl'^ 
 
 *' man, to no let ofWn. however dignified ^i ^ * 
 
 " or diftinguifhcd. ^femb/res a,nd Convoca- ,^pvi»l W 
 
 " tions, ^w/'/V/ir Councils and OTc^^^r« 5r«(?^i tii^ > a«^<^ 
 
 " we think to have equal authority in the . 
 
 " affairs of faith, and religion ; that is, nona "^^"^ -" 
 
 " at all^ to bind the Confciences of others. 
 
 ^ W9 iQiaintain that no tW9 things can bo. 
 
K* Kat/<^cfi more contrary to one another than fdith 
 hti^^ tt ^p^ ^Qrce J that to employ authority agalnft 
 i^i>itr<i fl^ti, enquiries, and to punifh, for mere $pinion$^ 
 rm ^<^iir^ « for opinions^ that do not afrea tHefafety of 
 i ^^UK ' " €t ^^jyii governmear, is a fin againft reafon 
 twt^s \^^ (c ^jjjj revelation i It is Popery : It is Hob- 
 il /iu. r5|« - jt j^jfjjj^ y^g pj^aj f^j. (gualf impartial li- 
 iken ^(avm <i berty 5 tiot meaning heiebj a licence to 
 m* rtuvr '- <* trample 00 religionj and to laagh at reve- 
 ^<^ti hi^ «< lation 5 but a liberty for every man to ex* 
 uJf^nx^iA «« zm\n^ with care Xh^ opinions of religioa 
 ^ilt^ <* 7 " he embiaces j a liberty to judge with er/r 
 :M/*fPf/*- ' "^*' <?«^« under ft avdings, to believe with (?«r 
 »l^i«i/ t4M^*' (?zif« /j/Vi&, and to worfliip l^od according 
 Yd^iifM ^^* to the didites of our own hnlciences, O 
 . I ^ei;«*' facred liberty ! Thou foul of happinefs I 
 ^litiiJoki\^^ Tecum' vivere amem^ tecum moriar libens. 
 t>i.nui^^ *' Oar duty to God, to Ch rift, and to our 
 u^uMhi'^vS^^ eseelient religion, obliges us to renounce 
 
 ^*^^i\fitiau " fchiini, and the bane of the church's 
 yin4i rxMtKt^i^^ P^fce. Stand Jafl^ y^ beloved, in the 
 /iH <*^**ff^" Lord, in the liherty wherewith Cbriff hath 
 ikc^ f**^" ^^^^ y^'^ J^^^' Know your. principles, 
 niKctK^^' H*^ apd never by an inconRHent conduft de^ 
 iau^-< viit" bale yoMt glory. Animpofing non-con- 
 iH^t M^*»-^ " formift is as contradidlory a charafter as ^ 
 nt*i \vM ** ifoR-iefifting rcbeU" . PkioKc^ ' 
 
C »23 ) 
 
 The report h thus authenticated-." A 
 
 " A true copy.'* 
 
 ^e/iion. A true copy of what ? 
 
 Anfwtr. 
 
 " ^i^^,neodore Hwfdaie, Aaron Churcbr 
 tt^fr^ Who ordered you to atteil thii 
 
 Anjwer. ■■ > mm 
 ** Scribes/' \ 
 ^fon Who were you^^ri^^^ for I 
 
( "4 ) 
 
 '1fli y°" ' '^— ^!— ' ■ ' — ' ™" II, ' . '"" , ** ,111,; '* , I ' ' 
 
 AN 
 
 A D D R E S S 
 
 TO tHE 
 
 REVEREND ELDERS 
 
 OF THB LATE 
 CONSOCIATION Ar WEST-STAFFORD. 
 
 Reverend Sirs, 
 
 r»^^*iV;^ vTTTHEN I fcceived a citation, figned, 
 H? nW44^ Vy rheodore Htnfdale, Charles Backus, 
 €W^ &c. informmg of the approach of your ve- 
 f#,ti<^ /-J^^crablc body to judge upon articles of faith 
 *^r^4>jy»i4^cld and taught by me, and requiring mc 
 y Itvcv to make my appearance, as a criminal,at your 
 ^h ^-**'M)ar, to anfwer to charges, &C.---I was well 
 f/lffi^/^ fconvinced, from the baugbtj and ajfuming 
 0^i4^y% fiyle and fpirit of your mandatory citation, 
 K^/^r^^«^lwhat I muft expedt as the iffue of your in- 
 i\4j r^ quifitory proceedings : Your firfl: public ap- 
 ^ i^k pearance in the Houfe of God at Stafford, 
 l^u^ and the temper and fpirit which were con- 
 
 ^ t ^^4^fJfP^^^^^^ '" ^^^^y ^^P ^^ y^"^ condudt, pre- 
 
 /^ ^jLfaged a rafli conclufion, and the event has 
 
 iZ^^^fully jaftified my previous apprchenfionto 
 
 AM ;^«»*^ButlufFerme,with the freedom «/ » ChriftiJin, 
 
( 125 ) 
 
 to expoftulate with you ; is not the Lord Je- 
 fus Chrift the only lawgiver and kirg in hiS 
 church, to whofe authority and command, as 
 to things of religion, Chriftians are bound to 
 fubnnit ? Are not the fcriptures of the Old 
 «nd New Teftament the only ftandard of 
 religious truth ? Has not every free and ac- 
 countable creature full and undifturbed 
 right to fearch the fcriptures, judge and be- 
 lieve for himfelf ? Is religion any further 
 praife worthy than it is matter of choice ? 
 Are not thele the principles which our firft 
 reformer* aflerted with fo good efFedt againft 
 the arbitrary claims of the Romifli church ? 
 And arc they not the very bafis and only 
 fupport of the reformation ? Granting thefe 
 principles, and they muft be granted, or the 
 reformation from popery is evidently fchif- 
 matical, is it not palpably inconfiftent with ^ v 
 
 them all, to imagine that Chrift has given to ^<^ ^^^^ 
 any man, or body of men, authority in mat-^i^ ^^^ 
 tersof religious faith, to whofe decrees, in zfpcfiJb^^ 
 point of do<3:rine, Chriftians are obliged, and ^^|kf»4ii 
 ought tofubmit ? Is not the very claim of j.^, ^^tf 
 fuch authority equally and the fame thing ^r^^j^jtiwl^u^ 
 With a claim to infallibility ? Has God givea I ^,^ < 
 
 to any man, or body of men, authority in y^^"^^*^ 
 matters of faith, to whom he has not given ^^ ^ 
 infallibility ? Then he has given to a man, ^^^t^^^ 
 t)r body of men, authority to lead men int© ^^y^J^ 
 ^ror, a right to feduce and deceive : But Itl ^^^^^* 
 
( 126 ) 
 
 it be granted, at prefcnt and for argument 
 feke, that there is, and will always conti^ ue 
 to be, a body of men upon earth, to wheal 
 Chrift has given authority to decide in mat- 
 ters of religious faith, and to whofe decifi- 
 ons Chriftians are fubjedl:, and ought to 
 fubmit ; I afk, Where (hall we find this bo- 
 dy of men ? Is it the Pope with his Cardi- 
 nals ; or the king of England with his Par- 
 liament ? Is it the Archbifhop with his 
 Bifliops ; or the Bifhopof eve^y di cefe with 
 his Dean and Chapter attending ? f ^ it a Pref- 
 bytety or Synod ; Affjciation or Confociati- 
 on ? Is it an ecclefigftical council, or a par- 
 ticular church ? Is it any, or ail of thefc ? 
 If all have this authority, then, by virtue of 
 authority derived f romChrift Ch) iftianity may 
 be made one thing in one countrv,Hnd another 
 thing in another couv-try j inEngland it wiii be 
 ^, Epifcopal 5 in Scotland a Prefbytcnaa 5 in 
 France a Popife ; and in Pruffia and Con^ 
 jfigjt^'^ne5licut it will wear a Calviniftick form s 
 iiJU^ But is Chrifl divided ? Is this ihe unity of 
 j^ /...his kingdom ? Is ^11 this genuine Chriftiani- 
 \ ^r ty ? Then a man'sj religion mutt change with 
 ii-tovi^j-i jjjg change of climate, and this according to 
 •*'^^^''' the will of Chrift ^ then our reparation from 
 jV*^^^.the church of Rcr?)^ was a fchilmatieal re- 
 M t-^^^^bellion againft the authority of Chrift in hi« 
 ^''^^'^church. But if thi^ authority does not re^ 
 t# C^-^^-fde equally in all th^le different bodies of 
 
 i> 
 
( ^^7 ) 
 
 men, Which h particular has (he only righi« . . 
 f'j^ cl?.im to k } hit z Confociaiion in Co«r-^ mJ- T*^ 
 »^^/V2/r coni>.imted of Elders and Meffcn- <»j*^l ** ^^^ 
 gei8 ? Then I afk. Where is the divine in- ip*^ ^^* 
 ftitution for iuch a body in the golpel, and )^cnh^^*^ 
 where the chafer veiling them wuh this ,^frt'ti^<f 
 high power ? To what things and how far li/H H^\ 
 does this rfuth<.'ritv extend ? Is it hmitcd or i\ riv. XfT^w 
 unlimited ? Bui 1 forbear — It never will be 13,. fdi/|*'' 
 pretended that a ConneSicut Conlociation is ^K^i^^a* 
 of divine inftitution, or is conftitutcd and ftuitti.>tt( 
 vefted with author ity, in matters of faith, by ^^ C^^^ 
 a charter from Heaven : It is intirely a fy- ^^^eA«i♦^* 
 nodical inftitution^ arid Saybrook Platform is ^ - |^^ . 
 its charter : Whatever authoiity therefore is ^^^ ' \ " 
 claimed and exercifed by this body of men, '(^*|*f^ ^ 
 by virtue of their inftitution and charter, is {/n^ U^ 
 an authority not known in the New Tefta- q ^^^, 
 mentj and by confequence is a bold ufurpa- . ^ / 
 tion ofChrift*s prerogative,and a ftepping in- '^ ^^^f*^^ 
 to his throne who is the only lawgiver and &^'w\ ^ 
 king in the church J and every excrcife of li^'t>i<»(# 
 fuch' authority is in fad: fpiritual tyranny, and vt^ t^^ 
 to be dlfclaimed by all who would ftand fafi v^\^ #it^*' 
 in the liberty, wherewith Jefus Chrift has 0^^ \\i^h 
 made them fr^e. If Chiift is the only !aw-^^^m(| J^ujV 
 giver and king ii) Zion ^ if the holy fcriptures '^^ j^ >|f 
 are the only flandard of religious truth; if^' f#/u- 
 every irtc and accountable creature has full ^ -' - 
 and undifturbed right to iearch the fcriptures ^^^ 
 ^'tid fudge for himlcif in all religious matters ^ *^^«^ 
 
( "8 ) 
 
 find if religion is no further praife-worthy 
 
 than ie is matter of choice -, if theie things 
 
 arc fo, can it be fuppofed that Chrift has 
 
 given others authority to difturb, cenfurc and 
 
 perfecutc Chriftians in the exercife of this 
 
 right, a right which Chrift himlelf gave,and 
 
 commanded the exercife of it ? God forbid ! 
 
 And if Chriftians in ccmmon have this liber* 
 
 ^^ X ty, much more the EmbajQfadors of Chrift 
 
 •;. -- who are forbid to teach for doftrines the 
 
 r^ t^ commands of men, but on the contrary are 
 
 ^TMtei^bound by office to teach the people all things 
 
 lUy^ whaifoever Cbri/i has commanded them ; to 
 
 deliver the whole counfel of God ; and to 
 
 lake heed to the miniftry they have received 
 
 fji the LorJy that they fulfil it. By viewing 
 
 the Lord Jcfus Chrift as only lawgiver, 
 
 king and judge 5 by making the icriptures of 
 
 truth his only rule of failh and practice ; by 
 
 ufing that liberty in the purfuit of divine 
 
 knowledge which God has given him as a 
 
 man, a Chriftian and a difpcnfer of the word 
 
 yJL -^ of life; by preaching hi* own candd and 
 
 tiii^V inipartial interpretations of fcripture to the 
 
 n^/tiA people of his charge, and when folemnly 
 
 fn,fi:4< obliged hereto by his commiffion, as a fer- 
 
 ^ UA vant of Chrift, and accountable to him as 
 
 tn ti^- fupreme paftor ; by thefe things does the 
 
 f^ jrt^aithful preacher juftly expofe himfelf to be 
 
 o ft.tv)"^S^^> condemned, and excommunicated by 
 
 y kis fellow fervantSi merely becauli he dif*^ 
 
( 139 ) 
 
 fsrs from them in his interpretations of 
 fcripturc. and does he expofe himfelf to ail 
 thele evils agreeable to the laws and rii'es of 
 Ghrift's kingdom ? Dare any prcfume this ! ^^^ 
 
 To whom, pray, is an Embaffador accoun- ^ ^^^1 
 table, but to the authority that cofnmiffions 4<t ^'M^. 
 him asfuch ? —With reiptc^ to the doftrinea ^^^^'^J 
 you have ken fit to condemn, though you ^'[.*^<^^'* 
 bad no right or authority from Chrift fo to ^' thnr^ i 
 do, I would expoftulate with yoii.-How i$i^l i^^^^ 
 the opinion that mankind come into the yv^Y-^ " 
 world morally vicious and depraved, under cm^ ^^^^ 
 the wrath and curfc of God, and expofed to f|'>cii.U < 
 damnation Confiltent with the exprefs decla-£^C*i<spfc 
 rations of the holy Bible, that God is the fa- ^^^^ SixS^t 
 ther of our Ipii its j formeth the fpirit of /^ j^^ ^ 
 of man within him ; fafhions lis in the ^^j^h/uj^ 
 the wotnb 5 that his hands make and faChion ]^^, ^, 
 .us? Why will you make God the author" Si. 
 of ail wickednefs ? How can you believe ^5^ ^"^ 
 that God is flow to anger and abandant in 1 Ifi^t^ 
 goodncfs, when he makes a creature luch as ykuvA^^ 
 it is, and then is angry even to wrath with .frnj^U^ 
 the creature for being as it is ? How can you ^^^ ^^^^ 
 fuppole that obedience is not the only condi- ^ ^^^ 
 tion in the covenant of grace, when we read ,,^^^ 
 exprtffly in the Bible that Chrill ' being ^"-^ 
 
 inade perfect ^ became the author of eternal 
 faivation to all them that obey him 1 Aid?^'*''^^- 
 that * he who doetb rfgbteoufnejs is t ighteoui ? <tiA tyv^ 
 How can you entertain the opinion that mea txn*'%\\ 
 icHuti^t,^. U'^ r-'Lj ij^R h^rx. Ut*.> tl^evAt.^ 
 
( 13^ ) 
 
 have not both natural and moral power (if 
 you are pleafed to make this diftindlion) to 
 do all that the gofpel requires of them 
 in order to their taking benefit thereby, 
 when you hereby make the blefled God 
 fufpend the beftowment offaving benefits 
 upon an impoflible condition, and then eter- 
 nally punifh his creatures for non- perfor- 
 mance ; though God is faid to be long-fuf- 
 fering,not w-!ling t'^at any {hvvuld perifh ? Is 
 not this tc make God an hard mafter, reaping 
 where he h-ss not fowed, aad finally punifh 
 his creatures for nothing ? How can you 
 Jfj^f -J. fuppoie that our good works are not the mat- 
 '-' ter of our juftification at the redeemer's bar, 
 ^ ^1^, when obedience and difcbedience are made 
 \^ H^^"^ the exprefs conditions of our final juftification 
 if/t' -' and condemnation, Rom. ii. 7> and on— and 
 when our works are made the only fubjeft 
 of enquiry at the great day, and when it is 
 laid that God will render to every man ac- 
 cording to his works ? How can you 
 
 believe the dodlrine of perfonal abfolute e- 
 tern<il election to everlafling life ; that this 
 clcdion includes but a remnant of the hu- 
 man race, while the reil are pafTcd by in 
 God's eternal purpofe and counfel, and left 
 to perifii without poflibility of happinefs, 
 which, in other words, is to fay, that God 
 made the far greater part of men on purpofe 
 to damn them 5 1 fay, how can you embrace 
 
( «3i ) 
 
 fuch an opinion, when the Bible expreffly 
 informs you that God hath no pleafure in the 
 death of him that dieth, Ezek. xviii. 23,"^ ''^^ ' 
 31 ? What fincerity can there be in the ge- -m«*P~^^ 
 peral offers ofgofpel bleffings, and all the nupf cX^^ 
 means and methods of God with men, to j^ ^i ^ 
 allure them to himfelf and happinefs ? I plain- .^ ./t 
 ly tell you, Gentlemen, that 1 look upon this, V^ \^ 
 dodtrine reproachful to the divine characfter, .• ^^'^f ^ 
 and fo long as I believe that God's tender f ck tl^ A 
 mercies are over all the works of his bands,^ ^ 
 
 fp long I /hall continue to reje^ and deiek ^^'f^l 
 fuch a dodlrine.— How can you avow the ^ 4<^ ^^ 
 notion of particular redemption when the. \xi{l — 
 Bible exprc% informs you that Chrifl: died^^^ / 
 
 for all in general, 1 Tim. iv, jo j for every/. tU^^^ 
 man in particular, Hcb. ii. 9^~that he died ih^^ilur^i 
 for the whole world without exception, i ^.^ /^ iii 
 
 jGhn II. 2 ^ without exception of the un- ^^^ {^^ajlI 
 
 godly, Rom. v. 6.-. without exception oi ^'^^{tr 
 enemies, Rom. v. lo, and without exception 1 ' J^ 
 of thofe who perif}), 2 Peter ii. i ? How can^^ ^''^l^ 
 men be faid to render themfelves worthy of f k^, 
 forer punidiment for rejefting Chrift and "1 t^ "^ 
 gofpcl grace,whe,n,Qgreeable to this doa:rine, ^^^^ ^"^^ 
 Chrift never died for them, gofpel grace ne--^(^^^ ^-^" 
 ver was purchafed for, nor defigncd to be fri^ff^rt^ 
 conferred upon them ? May I be faid to de^ 'okv^iAth 
 ferve a more fevere punirtiment for rejedin^ , .Jl -j 
 a favour that was never dciigned lor me ? t^"^ ^^ 
 Bui reasoning upon fo plain a iufaject Items ^^^ ' ' 
 Chvtjt (jL crnimo} !le^uwi pjy^J^ 9m^^^ 
 
^itjcw^}yi impcrtmcrtt. — I can affigr? no other reafon 
 /«. turt why you have condemaed iheie duftri-ies, 
 ' w Ok ^"^ avowed their contraries, but an undue 
 ' ^\ attachment to a particular fyftem of opiniotis 
 '^^^'^ without free and impartial enquiry ; aclhere- 
 fc^fsiy^ ing, wi'hjut proper examination, to human 
 UnMU^ creeds conftflims of faith, &c. But to the 
 r.U^mcai law and to the telUmony-'the Bible, the Bi- 
 ^ rnMt^ il^ o^ly is the religion of Protellants. Be en-'f- 
 usxi^k ^i^^^eated, Gentlemen, to paule one minute in 
 / ^^^^/^^^your career, and view the ground you have 
 ^^ A "gone over ; lay afide indiicreet zeal, psffionv 
 n^€i^ (A gj^j prejudice, ai.d let reafon'afcei.d the 
 Ji'nfiyf (t/ throne and iiiflaence you to calm rtflctlio^. 
 Mit^ In your retired and foleniin moments do Y<^tJ 
 . enjoy the (erene pleafure of felf-applaufe iii a 
 m tpcii ' review of the meafurc you have meted out 
 ■lL Ci4ViijSo me» and the church of God in IFe/hSta/^ 
 4 i,i ^^v*p^^^^ ^ ^^ y^^ f^^l juftificd in your own 
 uiiJoit-, minds, a;id do you, with confidence, exptcS 
 
 i d^vU ^^^ '^"S ^^ meet the approbation of your 
 ^^ . 'K judge the Prince of Peace ? Can you, Re- 
 ^^k I verend Sirs, I fpeak it with concern, can you 
 IhL ^^ infatuated to that degree, after all that 
 ^^tf^ , has been laid, as to view yourfelves inverted 
 *\^^ Jtvith authority from Chrift to diftate to the 
 I ci^*^^ ^^^aith of your fellow men ? Authority to 
 yta a.rf judge, condemn, and give up others to Satan 
 yuvi^i^ merely becaufe they differ from you in 
 ii-t^ti ejCv^^^S"^^"^ ^"^ opinion in religious matters, in 
 
 f f one word, becaule they adopt not your creed ? 
 
 f J ^ —i A * iii J, .J. ^ Ai 
 
{ '33 ) 
 
 Will you do all in your power to exclude h 
 fellow fei vant the kingdom of Heaven, be- 
 cautehis creed dfFcrs from yours, which is 
 the very language of your late proceedings at 
 Stafford^ Will you continue to think you 
 have this authority becaufe when met you. 
 cail youffeives z Con foci at i on ^ for in your in-» 
 flividual capacity you pretend not tofuch au* 
 thority, when you have neither precept nor 
 example of fuch a hody of men in the Bible 
 to keep yourfelves in countenance ; no char* 
 ter (rom Heaven incorporating you a Confoci" 
 afion, z\]d ve/iing you with this authority in 
 itr.atters of faith ? Your claim to fuch autho- 
 rity is no better founded than the Popes 
 (:laim to infallibility, and if you have it, you 
 are fchi/maticks while you remain out of the 
 bofom of the holy mother churchy and ought 
 diredtly repair to Rome, As I am an Em- ^ 
 bafiador of Chrift, though unworthy the ho- ^^^^ 
 noUr and unequal to the fervice, I claim un-^i"^^^^^ 
 diilurbed liberty as fuch to fearch the fcrip-^-^^itiiL 7>^ 
 tures, judge and believe for myfelf ; and tofJtt^'K J^ 
 preach my own fentiments, my own intepre- ^^^^ ImjM: 
 rations of fcripture j I am not your Embafla- ^il 
 dor ; I. received not my inftruftions from J^^^^^^ 
 ^ you, nor am I accountable to you, but to the T^ 1^ 
 ' Jupreme pallor ; you may creft a petty tri- ^ ^.'l 
 bunal J you may ufurp Chr ift's throne ; afi- ^ Vy 
 fume his prerogative ; arraign a fellow fer-i}^** ^^ 
 vant^judgc, coadema aBd excommunicate "^«/»^«''^ '^ 
 (du/i>ii7ii pmiiLk^, inicncis wiMtrt rd^^^ 
 
( 134 ) 
 
 him, bccaufe he prefumes to differ from you 
 in religious fentiments and dares to preach 
 them : I fay you may do all this becaufe it 
 is within the compafs of your power j but 
 until you fhall make it appear that you arc 
 incorporated and empowered fo to do by a 
 charter direBly from Heaven^ you cannot 
 blame me,if I view you as bold intruders and 
 ufurperSy and bufy bodies in matters that 
 do not belong to you. I hope upon a ferious 
 review, you will fee your error, retrad: it, 
 and unite with me in defence of that liberty 
 -wherewith Chrift has made i^s rree : We 
 are Embaffkdors of the Prince of Peace ; are 
 bound faithfully to deliver to our people, not 
 i/j^ / ^^^ dilates of fallible men^ but the unerring 
 immii ^^^^J^^^ ^^ Heaven 5 and ought ever to bear 
 w in mind through the courfc of our Miniftry, 
 
 ^«iVtti ^^^^ ^^ ^^^ ^^^ called us to this important 
 ■ -i ' work will foon judge us in righteoujhefs \ 
 \~ r Gentlemen, I wifti you God fpeea m every 
 tmtt^ki laudable attempt to fupport the religion of 
 ttfiPa-/ cjjj-ift and the caufe of God > but you may 
 "^nwtr depend upon it, that, notwithftanding all you 
 [fxiim^ have done, or can pojjibly do, I fhall, with 
 (mk'lu¥nfic^f}y^ psrfevering aim, profecute my duty 
 ja.l"'-v ^^^^^ ^^^ "^^" > ^^^ ^^P^^ which I have 
 
 preach. 
 
 - received of the Lord M^b I /ball certainly 
 
 W* ^^tni^-rUfK tcn^^unn j/i^^r//\ Wcrj^/er/S offx. 
 
( 135 ) 
 
 - ) 
 
 AN 
 
 ADDRESS 
 
 TO THE 
 
 I^ 1^ O P L B 
 
 OF THE 
 
 STATE OF CONNECTICUT. 
 
 Mt Countrymen and Friends, 
 
 V ) 
 
 THE liberty we plead for, and have a 
 right to expea,is not licentioufnefs, nor 
 a liberty to laugh at and abufe a divine reve- 
 lation ; but the principle of equal, impartial 
 liberty to all peaceable members of the civil 
 ftate, both prcacherSnnd hearers, to fearrch and 
 examinethe facred fcriptures, and co believe, 
 profefs and preach thofe tenets and doftrines, y^^ 
 
 which appear to them to be agreeable to theX y^\ « 
 fcriptures, and to rejedt, with entire and per-* «^f **"*^*^ 
 fe£t impunitV) any, or all thoie tenets and doc- |itJ*- Ki^ 
 tnnes, by whomfoever they are T;.eccived or tk^^'Pt. 
 taught, as do not appear to them to be agrea-^ip-tc/'fa.^e^ 
 bleto the fcriptures. sufvli |?rrf<ti 
 
 This notion of liberty was the very princi-/e^rnt7i^ 
 pic upon which the glorious Protcftant refor- ^^ uon W' 
 mmon {torn Popery began, proceeded and yci^ 5*^ 
 
( xjfi ) 
 
 i*<^ lit <-^AWas finally efFeded. This is the very prlnci- 
 
 s^ 'I'ut pleof religious liberty, for which the Proteft- 
 
 r^'FSTtJU| ant non- con for mi (Is, our illuftrious anceftor^ 
 
 '^-h m Great Britaiuy contended unto blood, 
 
 before and during the reigns of the Stuart 
 
 family : For the enjjynient of this liberty 
 
 they left their native country, croffed the 
 
 Atlantic,and caoie into America i And this 
 
 is the great and good principle upon which 
 
 all New England c\\\irchc^ were firft fettleda 
 
 and upon which they fl ^uiflied for a great 
 
 ' ff^^S'^'yi number of years. But alas! whithei are we 
 
 vm It their children going ! Surely with long ^nd 
 
 uiH, «|jc^ difmal ftrides we arc returning again to 
 
 f m^V ^^'^^ ' F^^r only take away liberty of free 
 
 :»T&- fyilt\ ^nqtiiry, and free profeffion, in matte'^s df 
 
 *fi ^vmj '*^^^g'^" ^"^ ^^^ worlTrp of the deity, and 
 
 'fvi'-tri Pfoteflantifm is inftaitly given Up and de- 
 
 ^ i i) ^^oycd, and popery inevitably introduced. 
 
 \. ^ And no longer than wt hold the principle 
 
 ;^7^^'^'^^ibovejcan we poffibly defend the Proteftant 
 
 M.i *^«f^.cau(e, nor ourfelyes in leaving the Rotmfb 
 
 cu^ oifiin communioui And will you, my country- 
 
 L^ Ct% men, freely and without a ftrugtjle, give 
 
 YnnA-H ^ ^P ^^^ which is your very bafis a^Pruteft- 
 
 j i/c ^^^^> youir birth-right privilege as leaionablc, fl 
 
 y ^ accountable creatures, your divine ornament 9 
 
 J^\j^ and glory as Chriftian profefT^rs ! Will yod % 
 
 , j^ become bound to believe as this or the other 
 
 V^!:confeffion of faith diredls, as this or the other 
 
 ntvif wecclefulliek council fhall decree, as this or i 
 
 ^^^li^ t/rvrf /^^ ^^iruh corti i#<m r^^ 
 
( ^37 ) 
 
 ihe other minifter teaches you, though ]n 
 dircd contradiction to the clear didlat^es of 
 your confcicnces, regulated by the v/ord of 
 <5od ! Will you reiign your faith, yourcon- 
 fciences, and your rehgion into the hands of 
 any man, or body of men, and delegate 
 ifhem to think, reafon, judge and believe for 
 you ? Will you alfo appear before the tribu- 
 nal of Chfift, the king of Zion, and your 
 eternal judge, by your delegates too ? And 
 will ihey warrant your fafe appearance thcie T 
 If not, furely it is unfafe for you to betruft ^ fc^t 
 them now with your faith, yoiir re!igiGn,and vJli/o 
 your confciences ! I fancy i behold a mb:- t^^'t^ '" 
 Cure of horror, indignation and contempt in ^^^^^'^ ^^ 
 your very Countenances, upon reading thcfe^ 2>*ev«j ^x- 
 queries ; to think that a bare motion (hould ho^hit^i^Hn^ 
 made for you" to refign eve-ry thing facred f^itiKi/ tf^^ 
 and important to'yoii on earth, ard every rwifk ^(U 
 thing dear and felieiiating in a bltfltd im- n}tt\zi 
 mortality ! Your fouls recoil at the naked ri^hiz^^^Oii 
 thought of fuch horrid fuicide, and fo much ^itrU^ Ijlj^ 
 ingratitude and impiety to theiiicarnate God^ % ^L- /v. 
 your faviour,who hath made you free ! And - ^j Ia^ 
 perhaps you are dimoft cffcnded with J^-^\\^,^S 
 ior fuggeCting fuch thoughts to you. But ^ r iJIr 
 refled: one minute on what you have readr^'/y 
 above. An ecclefiaftick council, gravely met, ^^fT -^ 
 tipon the invitation, not of a paftor or church, ^^*^*''^ *^' 
 but of three or four difafftded individuals, ^~J*^^^ "^ 
 \o judge of ai ticks of faith arid do6!rines cf pirui^v^h 
 
( 138 ) 
 
 religion -, the accufed paftor required to ap«^ 
 pear before them, and anfwer io charges of 
 falje and dangerom do^rines ; and they final- 
 ly cenfurifig, condemning^ and then excommU' 
 ni eating the paftor 5 though neither he nor 
 bis chuiCh ever embraced, but from the be- 
 ginning refuied the conftitution of ConneBi'* 
 cut churches, as it is to be learned from 5^^'- 
 cu^iL— y. hrook agreement \ Herein you plainly fee, and 
 itu^ i:tix with yoiir own eyes, the f acred liberty of 
 xi<s gnu- conrdcriCC violated, the divine right of private 
 ' M«m |£^^]ud;^ meat denied, proteflantifm overthrown^ 
 V m1 infallibility implicitly claimed, a wide door 
 opened fur tbs introduSion of popery, and 
 ' ill ^'^'^ prerogative of Chrift, the only lawgiver 
 
 tr ^ in Zion, boldly afl'umed 1 Look again and 
 4 ?^srain upon the doings of that council ; con- 
 ^3^ ^ . filer and weigh them well. Open your 
 
 ^od^^^^i ^y^^' ^'^^^^ ^P ^^'^^ attention, get yourfelves 
 
 "^cu ail q,jijg awake; and do not fuffer yourfelves to 
 
 ua CcM^f^i jjg lulled to fieep by that vain and fallacious 
 
 cv ^y**^cry, the church is in danger, from falfe and 
 
 \£9t, fuiej corrupt dodtnnes entering into her. This 
 
 iLkeaLft^iM\^s always been the cry of iazy^ idle drones^ 4 
 
 K ts^iittk^* who never will be at the pains of thinking 
 
 '^ v<(>i^4K<out of the beaten trad, but receive their faith 
 
 ^ fliaui^ ap,(i religion, £S they do their eftates, from 
 
 X <4«4t CI the laft will and teftament of thofe who 
 
 it^ht— v>ent before them. Thofe that never did, 
 
 ^ and never will, bring any new thing out 
 
 of their iresfure, [ as the good fcribt akoap 
 
 I ^ 
 
( 139 ) 
 
 doei^ who is inilru^ied to the kingdom of 
 Heaverty we may depend will certainly fiiid 
 fault with thole that do And, when rea- 
 fon and argument fail, fuch men will aff. me 
 that armour which hath long been proved, 
 find cry herejy.kerefy^ the church is in danger ' 
 and this always does the job with the igno- j .. A 
 rant and unwary ? Before fhe iV/m?^coun- ^^ 
 ci!, ^. D. 325, this was the conftant cry, IhtxL^^'' 
 herefs\ herefy, the church is in danger ! And /^ i^^t^^^^ 
 to ftill this cry all the ecclefiaflick councils, u^JI ^4^ 
 for 400 years were convened. But did theie t'^ ''^*^*'^ 
 councils, which met for the fame pui poles £^«'n«A*.p 
 WMth that at Wefl-Siafford, really deliver the ^/uv>c:K Ka 
 church from danger? Good Gc.d ! never, pe.^ccl*c< 
 never was the church fo much endangered ^,^^ -.v^iu^ -^ 
 by a!! the ccmbi nations of earth and hell ^^^j^ 'b^^^ 
 againft her, as [he was by the decrees of -\^^^\xxi)k 
 theie ecclefiaftick councils ! Will you, after ^. jtA^m'^ 
 more than 1400 years fad and awful cxperi- i^^'j^^^ 
 ence of the fatal confequences of the aAs ^^^ \^(^ 
 ^nd dcings cf eccleiiaOick council? in maUers ^^^*^ t 
 of faith and the worfliip of God, be ftill im-^^'*^^.?^ 
 pofed ypon by the cry of herejy, the church ii ^ ^^ ^^ 
 in danger^ &c. ** ^ISow comes the fatal t'w-i-^i-^^^^ 
 gine;' fays an author, ** Ring the bels back-ieiifc^t^pLe 
 ward ! The temple, the temple of the Lord |* li ^ii^ 
 is on fire. The church is in danger ! This J^ fW^ 
 cry of the church's being in danger, has been ^^,^/^ ^i ^ 
 a religious cloak, under which the inoft c^ ;^ ^' 
 wicked flagitious crimes have been perpetrate ^^ Jt5L> - 
 
( HO ) 
 
 ed : Witnefs all the hiftories of pcrfecutions. 
 The cry of herefy is more furpriling to man- 
 kind,, than the cry ot fire ; as the confe- 
 quences have generally been more terrible 
 and awful," ^ 
 
 Read with your own eyes the hiCiory of 
 the church, and fee and judge for yourfelves 
 what always have been, and thence learri 
 what always will be the confequences of the 
 afts and doings of ecclefiaftick councils, wheii 
 they have undertaken to cenfure and con- 
 demn religious tenets and do<flrines, and to 
 imp:)fe fubicription. 
 
 Dj youi imagine that our catecbifms, cdn- 
 feffijns of faith, and prefent received forms", 
 contain a complete and perfecfl iyftem of fe- 
 vealed religion ? Are they abfolutely incapa- 
 i£^{Lii/Z blc of addition, amsndation or corredion I 
 6^/re«ritr.^k^fe they of divine originaljand ftamped with 
 " 7 ^ Wu. the authority of a Gcd, and is he to be ac- 
 '«wj Cri/itii turfed who fjiall attempt to add to, or di- 
 /;luy4«**i«^ minifh from them. You doubtiefs believe 
 4\ aft><j^w4}ur catechilms and confeffion of faith were 
 tt^ck Sit^'-jji^,ciQ by poor, weak, faHible men j who 
 '^^^^^^^^lad no authority, and indeed never claimed 
 »recittim*Z/^^^'* *^ impofe their interpretations of fcrip* 
 ^ ^wj ^^^^ ^pon othe;s ; but left every man at }!« 
 |>i^lc^m!<^berry to fubfcribe or not, according to the re-^ 
 *crr%nwied i'^^^ of his own judgment. Why then fliould 
 1^ d^ (rttu^^he be profecuted in the fpiritiial court lor 
 rt<?.ji^ t^Jt kerejj\ who fiiall attempt to tM to, diminiih 
 
( 141 ) 
 
 from, amend or corredl thefc catechifmSj 
 conteirions, &c. and why fliould we pay the 
 haft attention to that old, trite, popifh cry of 
 herefy, your church, your contiituticn is in dan- 
 ger ! One would think this too enh'ghtened 
 an age to be prieft-ridden a*nd deacon-ridden .. "V 
 atfach a rate .'And it would be an unaccoun- -hV*"^^^ 
 table phsejomenon to Europe, who have be- ^ '^^ )*J 
 held with aftonifliment the military^ flcil), **'^'^*^ 
 prowefs, fortitude and refolution of the fons -^^^'^^ ^ 
 of America, in aflerting and defending their *^^/^ ^ 
 civil rights and privileges againfl: lawlefs XJ^^^fi 
 power and domination, now to fee theml i^^^^^v^}, 
 iamely crouching beneatU the intolerable ^^^^ J j^^ 
 weiglit of eccltfiaftic tyranny and defpotifm, ov^ c<fcn 
 and yielding implicit faith and fubmiffion to-,i,^frwfc 
 the arbitrary decrees of their priefts and dea- r^i^vSbri< 
 cons : Only advert to thefe obvious coniider- /^^Yiiai 
 ations, that Chrift Jefus is the only king in •jvi.tii «iA 
 Zion >— -that he hath left the confciences of Ikm^ wiwt^ 
 men at entire and abfolute liberty from all - ruin('f4; r^A^ 
 human reftraints, fo that we have ^txh&i^l*^*^ ^0^ 
 divine right to fearch the facred Oracles for kktfh^^^ 
 ourielves, to fee with our own eyes, judge ripcUfrti^ 
 with our own underftandings, not being 2C-|i^ r^9H\^ 
 countable to any intelligence in the univerfe, i>j^^^ % 
 but him, for our religious tenets and fenti-'^,^ (^.^^^ 
 ments : And \\\zX,ihat is a poor, forry, wi« ^^j^ ^^ 
 thered,(habby faith in religion,abfoluteiy un-^j^) ^^^^ 
 acceptable to Chrift and unprofitable to our- /^^^ ^ 
 feives, that is didatcd by, and founded QWyhrtf.^^^"^ 
 human authority • 4]^ ^<ru ej;tji*t# (^^ t^in^ r{ f>iti 
 
 y?aitt/»M: ft* furtiM nuiii ^* f^tLj (fui <^ctt *«tfl ]^wib 
 
( Ha ) 
 
 /tcLK^' yCWe oiight conftantly to endeavour to 
 net-i niake progrtifs in Chriftian knowledge, as 
 m VoT^e}! as all other excellent atrainments 5 and 
 ^K ' never be content with what isalread; known, 
 ^'^^ ^ or was known 200 years agOc That excellent 
 ^iu7iitgtr\d genervus fpeech of Mr* Robinjoti to his 
 ^«A* congregation in Hollatidy juft as a part of 
 ^ &rif&tihem were tnibarkiug ior America^ ought 
 '^^'^^ never to be forgotten by true proteftants. 
 cQ >^ 'iAt,Robinlon kept a day of farting and prayer 
 with his chuich, and addreffed them as foU 
 lows, " Brethren, v/e are now quickly to 
 part from one another, and whether I may 
 ever live to fee yqpr faces on earth any more, 
 the God of Heaven only knows j but whe- 
 ther the Lord has appointed that or no, I 
 charge you before God and his bleffed an- 
 gele, that you follow me no farther than you 
 have feen me follow the Lord Je(us Chrifto 
 If God reveal any thing to you, by any 
 other inilrument of his, be as ready to 
 receive it as ever you was to receive any truth 
 by my miniilry ; for I am verily periuaded^ 
 the Lord has more truth yet to break forth 
 out of his holy word. For my part, I can- 
 not fufficiently bewail the conditicn of the 
 ttfofmed churches, who are come to a period 
 in religion, and will go at preient no farther 
 than the infl-ruments of their reformation. 
 The Lutherans cannot be drawn to go be- 
 yond what Luther (aw ; whatever part of 
 
( H3 ) ^ 
 
 riis will our God has revealed to Calvin, thdj^ 
 will rather die than embrace it j and the CaU 
 'Dtni/is, you fee, ftick faft where they were ^^^^^^ 
 left by that great man of God, who yet faw ^^T^^ 
 not all things. This is a milery much to be ^^"^ 
 lamented, for though they were burning and ti cn^^^^" 
 kilning lights in their times, yet they pene- vd^ V^'^ 
 tratcd not into the whole counfel of God, lietvA-*-^ 
 but were they now living, wourfd be as wil- <l^ii*clcW^ 
 ling to embrace farther light as th^t which j^| ^ 7^0, 
 they firft received. I beleech you remeni- ^^ li 
 ber, it is an article of your church covenant, ^< ^ tt ^ 
 that you be ready to receive whatever truth ^^^"^^ 
 (hall be made known to you frmi the written ^^"^ ^'^ 
 *word of God, Remember that, and every fl^^^^^^ 
 other article of jdur facred covenant. But I '|*^w^«^ 
 muft herewithal exhort you to take heed i^*^^-^? 
 what you receive as truth, examine it, con- etf^'^ ^^^ 
 fider it and compare it with other fcripturcs 'ff^ Keiit 
 of truth, before you ^ecei^/e it ; for it is not: jf^r?:^ C'Wt 
 poiTibie the chriftian world fhould come fo ^^^otL ?«i:l 
 lately out of fuch thick antichriftian dark- ^1^;^^ <\\^i 
 nefs.and that perfedion of knowledge fli uld 1 vi ^^_„ 
 break forth at once. Neals Htjhry of ^ ... l. 
 
 P«r//.«i,voU.p.490.49.. '" 7'^^^ 
 
 A true proteftant was this great and good ''^ 1 ^- 
 man. How firmly did he believe the right CtaifesT^* ^ 
 all chriftians have to feareh the holy fcrip- iii<.n ^^,: 
 turcs, fee and judge for themle'ves, and le- ^^^ ^^X\ 
 ceive orrcjeft whatever they fliall .judge to ^ *^ 
 be agreeable or dilagrceable thereto ! How ^ \ ^^,- 
 
( ■ M4 ) 
 
 . |^^/> xi^uW his indignation have been kindled f J 
 
 f ^-^ have feen the proceedings of ihe late Con- 
 
 ] ^ ^s fociation at We/i- Stafford ! and to have read 
 
 Xa" '' ^^ ^"^ arrogant refult. .^ 
 ts tvwL Lgj yg endeavour to obtain the fpirit of 
 runn\ proteftants, to afferC and vindicate our hber- 
 *^i^ ^^^ies as men, as reafonabic accountable cret- 
 ^ ^^ tures, and above all as chriftians ; and, in ipite 
 4IV ^^^ of all the daring, haughty, alluming, popifli 
 i^uiivif^ claims of any man, or body of men, let us 
 fi^Ji/i/tbL^^^^ faft in that liberty wherewith Chrift 
 twMi :^'a4^^^^ ^^^^ us free. 
 
 t^ife. f^ h^riV jsAAC FOSTER, 
 
 nth >'tti'^^iUh "- ^ <:-. r~. 
 
( 145 ; 
 
 POSTSCRIPT 5 
 
 Containing fome Circumftances that attended 
 the Proceedings of Consociation, at 
 Wcft-StafFord, Novemher 2, 1779. 
 
 NOVEMBER 2d, P. M. the venerable i^^n D^i* 
 body proceeded to the houfe of public S^fHtrfUfti 
 ip, and, after prayer^ the complaiiit ' -Jj^y' 
 was read by one of the feribes of council, ^^ ^'^ ' 
 
 worfhip, and, after prayer^ the complaiiit 
 was read by one of the feribes of council, - , ,^^ 
 and like wife the defence of the four articles^ f^^^ 
 &c. Upon which the Rev. Mr. Bli/s, sl ^Ih^ '^ 
 member of Confociation, arofe, and began i^^uJi ^^ 
 an impertinent harangue, which appeared ^,^^^ 1/ >il 
 evidently d^gned to miflead and impofe ^^^^^ ^J^^^ 
 upon the ^mblv, which was very nu7 ".^,, ^ 
 merous. The acculed paftor repeatedly a- \ ^^^ ^ 
 rofe and requefted liberty to read a paper he ^^ ^^^^ 
 had in his hand, and obtained it finally with ^0^^ ^w 
 great difficulty, being told by feveral mem- ^Kt^rtAffr*^ 
 bers of Confociation that Mr. Blifs w^s Ad- ,^^^ y^UL 
 vocate for the aggrieved, and mu/{ not be in^x . ' *^ 
 
 tetrupted, and Mr. Blifs himfelf Ipake and ^ ^^"^ 
 faid,** We did not come here, Mr. Poller, to *^¥ ^^'^ 
 hear you read papc'rs,we came to judge." As ^Ifi^n it 
 the Confociation returned from the meeting- ^ ^ ^ 
 
 houfe to the council chamber, two of the 
 members went into the h^^ufe of the Rev^ 
 Ilaac FoUer, and then and there, of their 
 
 pWD accord, faid, that, at the defire of th^ 
 
 T ' ■ ' '- 
 
( 146 ) 
 
 complainants, Mr. Bli/s was voffd jidvocath 
 for them by Confociation, and likewife that 
 Confociation^ for that reafon^ voted^ that he 
 Jhould not ht judge. 
 
 On the 3d of November, when the Con- 
 ibciation were in the meeting-houfe, and a 
 large aflembly of people collected, the Rev. 
 Mr. jB///}, abovementioned, as was his con- 
 ftant praftice in that place, was inveighing 
 with the utmoft bitternefs againft the doc-^ 
 trines taught and received in the church at 
 ^efiStafford, as falfe, heretical, &c. &c. 
 The oldeft fcribe of Confociation Ipake and 
 faid, " I do not know but it ought to be 
 known by this congregation, that Mr. BUfi 
 
 is chofcn by this council *' HereMr.JS///i 
 
 broke in immediately, and in a lower tone 
 faid, " That is not to be told j" upon which 
 the fcribe ceafed to ipeak further upon the 
 matter. On the return of Confociation this 
 day alfo, another and different member of 
 their body called in at Mr. Pollers and made 
 i)\Q fame declaration concerning Mr. Blifs, 
 that the others made the day beforCo 
 
 Here follows a complaint exhibited toCon- 
 fociation by a number of men, members of 
 the church in Wefl-Stafford. 
 
 " Stafford^ 4th Nov. 1779. 
 " Ho the venerable Confociation convened in 
 this place, 
 " Gentlemen, 
 
 « WE would alk liberty to jQgnify to you 
 
( H7 ) 
 
 our great and increafing diffatisfaftion with 
 fqmc proceedings of your body ; particularly 
 with your permitting the Rev. Mr. Blifs to 
 deny, or at lead to refule to own his Advo- 
 cacy for the complainants when in publick, 
 though we had been previoufly acquainted 
 with it by two of your own body : Thus 
 leading the publick into an error with regard 
 to his publick fpeeches. Second, We are 
 greatly diflatisfied with Mr. Blifs on account 
 of many hard and unkind fpeeches he had 
 thrown out in publickjConcerning the church 
 and people in this place ; particularly an ex- 
 preffion of his yefterday in publick—^" fFi/l 
 you continue in your here/y^** which things 
 we do really look upon as wnkind and unge- 
 nerous : We are truly forry, Gentlemen, to 
 lee any evidences of prejudice and partiality 
 in any thing done in your venerable body, 
 and (hould be glad to be informed a little, 
 and fatisfied as to thede things. 
 *' Nathan yobn/on, Mi cab RoCsy 
 
 Samuel Davis^ Haniel Clarky 
 
 Si/as Bhdget^ jibel Johnfon, 
 
 Nathaniel Cujhmafi^ y^bez Kenty 
 
 Samuel Bartlety Befijamin Davis^ 
 
 Timothy Ctougb, Jcjbua Kent, 
 
 Lemuel Crofs, 
 
 *^ Members of the church." 
 In reply to the above they received the 
 following, which ferved but to diffatisfy 
 
( 148 ) 
 
 them the more, as they Icoked upon it as 
 ^n evafion, 
 
 " tVeft-Staffcrd,l<iov./i^\h,i7jq. 
 ^^ 70 the Gentlemen members bf the church 
 -'■ who have figned the within paper ^and others 
 
 whom it may concern, 
 
 ** THIS may certify that the Rev. Mr. 
 plifs ha£ not undertaken the office of advo- 
 cate fcr the complainants againft the Rev. 
 llaac Fo/ier, nor can with truth be confider- 
 cd lb by any ; true it is the complainants de- 
 fi'cd of the council that Mr. Blifs might 
 affift them in that chara^er ; the council 
 ^ave liberty that he might, and fome of the 
 members of council thence miftakenly con- 
 cluded that he had undertaken ; hence arofe 
 your miftake : But the truth is, he did en- 
 tirely decline the office, and accordingly has 
 not been confidered by the council in that 
 character. 
 
 [\ Attefted by 
 
 *< Theodore Hinsdale, Scribe 
 of the council." 
 
 This may be affirmed without hefitation, 
 that the Rev, Mr. Blifs afted the part of an 
 advocate in public during the whole time of 
 the refidence of Confociation in fVeH-Staf- 
 ford^ and a moft cenforious, unchriftian, and 
 even inhuman part too ; and what the peo- 
 ple complained of, or at leaft one thing they 
 complained of, was, that Mr. Blifs fhould aft 
 
( H9 ) 
 
 fuch a part, and appear in fuch a charaSer in 
 public, and yet deny, or at Icaft refufe to own 
 his advocacy for the complainants. If he 
 was advocate they thought the public {hould 
 have known it j if he waa not, it appeared to 
 them very aftonifhing, that a judge iihould be 
 fufFered to a(5l fuch a part, publickiy to pre- 
 judge the caufe, and that in the moil offea- 
 five, virulent terms. The leply to their 
 complaint informed them, that although it 
 was defired by the complainants that Mr. 
 Blifs might affift them in the charader of 
 advocate, and that he had liberty io to do 
 from the council ; yet he declined the office, 
 and accordingly was not confidcred in that 
 charafter by Confociation. But how does 
 all this confifl: with the public and private 
 voice of many members of their own hody^ 
 the oUeli fcribe in particular^ unitedly de- 
 claring that this Mr. Blifs was advocate for 
 the aggrieved^ that he was voted advocate by 
 i^onfociation^ 6cc. &c. all which can be fub* 
 ftantially proved whenever there is need of 
 it ? Further, if Mr, Blifs declined the office, 
 why did he then .publickiy execute the of- 
 fice ? Why was he fufFered to do fo by Con- 
 fociation ? And why was this given as a rea- 
 fon, by feveral aged members of the coun- 
 cil, in particular by the oldeft fcribe, why 
 Mr. Blifs muft not be interrupted, viz. be- 
 icaufc he was advocate for the aggrieved ? 
 
( ISO ) 
 
 Mr. Bills was either advocate, or judge, or 
 both, or neither, if he was advocate, and 
 we rather think he was, from the foregoing 
 teftin:) )nics, and that this was what the old- 
 eft fcr'tbe was proceeding to acquaint the af- 
 fembly with, when broke in upon by Mr* 
 Blifs as related before 5 if this was the cafe, 
 why all thefe contradidtions ? If he was 
 judge, his public behaviour was infufFelable 
 upon any principles whatever. If he was 
 both, it is a new thing under the fun, tp 
 make an attorney and judge of the fame per- 
 fon,and upon the fame ca(e. If the Cohfo-^ 
 ciation confidered Mr. Blifs in no charadter^ 
 we are perfeftly willing he fliould ftand for 
 a cypher : But perhaps all thefe feeming con- 
 tradidions may be perfe^ly reconciled by 
 this one confideration, vix. that he was ap- 
 pointed advocate tor the Lord Jefm Chri/i^ 
 as he declared himfelf to be in public ; but 
 if he did really adt in this charafter, we think 
 he ought to have executed the office, at 
 !eaft, with fome degree of decency and de-^ 
 jcitlh^'^^sorum. 
 
 ^ BtlUnf Furthermore, on November 4th, when 
 i/ti t?tt^ Confociation were in the meeting houfe, 
 'cfi ty^^ they promifed the affembly that they fhould 
 jL<nK^ litc^have timely notice when their refult would 
 tM> lA*4vnbe publiflied. Nov. 5th a lefturepreparato- 
 yh^ yi^KwIry to the holy communion was preached 3 
 jl ti^t i^ ©clock, P. M, After Icfture fcveral pcrfons 
 
 ow t^ UrTvfroTvtci ^tj art cxiprtj^ liiUrA.^niL, 
 
( IS* ) 
 
 repaired to the place where Confociation fat, 
 to enquire whether they were like to come 
 to the meeting-houfe that day, and were told 
 by fome of the members pf Confociation that 
 they could not publifli their refult that 
 night, for they had not accomplifhed their 
 bufinefs -^5 upon which the people went 
 home 3 Soon after which it was refolved by 
 Confociation, or at lead by fome of them^ 
 to repair to the meeting-houfe that evening, 
 and read their refult i and being told that 
 the people were gone home, fome of them 
 replied, that is nothing to us, they might 
 have ftaid if they would, we muft not de- 
 lay our bufinefs for the people according- 
 ly about (un-down they came to the meet- 
 ing-houfe, read their refult, and then repair- 
 ed to their quarters. 
 
 All the above circumftances attending the 
 proceedings of Confociation at Weli -Stafford 
 appeared in public, and when occafion (hall 
 require, may be fubdantially authenticated 
 by great numbers of eye and ear wk- 
 neifes. 
 
 N. B. SINCE the late Confociation at 
 fFefi' Stafford undertook tojuftify their pro- 
 ceedure by quotations from Saybrook agree- 
 ment, it is meet fome fpecial remarks fliould 
 be made upon thefe quotations. Among 
 the articles for the adminiftration of Church 
 
( 15^ ) 
 
 difcipUnCj Art. 3, is the firft cited by Coil* 
 fociation in the following words, " That all 
 cafes of fcandal that (hall fall out within the 
 circuit of any of the aforelaid Conlociations, 
 fhall be brought to a council of the elders and 
 aifo meffengers of the churches within faid 
 circuit." It will doubtlefs be obferved by 
 the reader that the Confociation was conven- 
 ed for the exprefs purpofe oi judging upon doc^ 
 irines faid to he falfe and dangerous, &c. and 
 that they cited this article to prove they had 
 a right to convene for this purpofe. But 
 perhaps Confociation meant to found their 
 right upon the fcriptures referred to in the 
 article. The iirft fcripture cited under the 
 article, is 3. John ix 10. " / wrote unt9 
 ihj^ ,-j^. /'^^ CAwrf i .- But DiotrepheSy who loveth to 
 iitii'h^t^^'^^ /r^- ^/«/;/^«(r^ tf ;w(?«g' them^ receive tb us 
 '': olitul'i '^^^* 7bere/ore if I come^ 1 wilt remember 
 ' • ci ih^^^^ ^^^^^ which he doeth, prating again H us 
 *^ * with malicious words ; and not content there- 
 k . T ^'^'^j neither doth he himfeif receive the bre* 
 ^"^^ ^ /ir^w, and forbiddetb them that wouldy and 
 I ^Tt^^ ^a/ieth them out 0^ the church^ Becau(e St, 
 1^ jt^^«ii^7<p^« complained of fome difingenuous and 
 '*( i 1 unfriendly conduft of one D/(^^re'/>^^/, there- 
 ^^ 1 ^^^^ ^^^^ North Confociation in Hartford 
 
 **^^'"''''^ county had a right to convene at Weft- 
 i^titt. t^ Stafford, to judge upon falfe and dangerous 
 :t,a| '^^rt^dodtrines / The next Icripture cited in the 
 iitAJiL»fuU«article, is i Cor. xvi, i. [' Now concern- 
 
( 153 ) 
 
 ffjg the coUeliion for the faints, as 1 have given 
 order to the church of Galatia, even h do ye,*' 
 Becauie St. Paul dcfired the church at Co- 
 rintb to make a contribution for the poor 
 brethren at Jerufdlem, therefore the Confoci- 
 ation had right to make creeds and confcf- 
 fi JHS of faith for the paftor of the church at 
 Weft Stafford ! The next /cripture is Gaf vi. 
 i, 2, ** Brethren J if a man be overtaken in a 
 faulty ye which are Ipif itu(^l rellore lucb an 
 one in the fpirit of meekne/s, confidering thy- 
 ftlfy le/i thou alfo be tempted : Bear ye one a- 
 nothers bUrdenSy and io fulfid the law of 
 Chrili" Becauie St. Vaul exhorted the 
 church at Galatia to treat an c ffcnding bro- 
 ther with humanity and tenderncis, therefore 
 the Confociation bad a right to condemn and 
 Cenfure the paftor of the church at Weli^ 
 Stafford for preaching, as they judged, falfc 
 and dangerous dodrines ! And becaufe St. 
 Paul movtd that the chiiftians zi Galatia 
 fh juld bear one another's burdens, thereiore 
 it was an adt of kindnefs in the Confociation 
 to make creeds and confeffions for the paftor 
 and church at fVell- St afford, and (o to eale 
 them of the burden of making them for 
 themlelves ! The next fcripture is, z Cor. 
 xiii. 2. " / told you before, and foretell you as 
 if I were prefent the fecond time ; and being 
 dbfenty now 1 write to them which heretofore 
 
 bavefinnedy and to all cther^ that if I come a^ 
 u 
 
( 154 ) ^ 
 
 gsifiy^I will not fpare'' Becaufc St Paul 
 gave repeated affurances to the church at 
 Corinth, that, if he (hould chance that way 
 again, he would adminifter proper reproofs 
 to any that had or Ihould behave themfelves 
 unbecomingly > therefore the North Con- 
 iociation in Hartford county had a right to 
 judge upon articles of dodlrines, and to cen- 
 lure and excommunicate the paftor of the 
 church at WejUStaffordy for preaching fuch 
 dodrines as they judged heterodox. The 
 next fcripture is -^^j XV. 23. " And wrde 
 Utters by them after this manner, the apollks^ 
 elders and brethren, jend greeting unto the 
 brethren which are of the gentiles in Antioeb^ 
 and Syria, and CiliciaJ* Becaule the apottles, 
 eiders and brethren, at Jerufalem, fent let- 
 ters to the gentile churches in Antioch,Syria^ 
 and Celicia ; telling them that they would do 
 well to abftain from meats offered to idols, 
 from blood, from things ftrangled, and from 
 loinication, therefore the North Confociation 
 in the coun??y of Hartford had a right to con- 
 demn and excommunicate the paftor of the 
 church at IVefi -Stafford, if he would not ab- 
 ftain from preaching fuch doftrines as they 
 judged difagreeable to the gofpeh The 
 next is 3 Cor. viii. 23. ** Whether any d$ 
 enquire of Titus, he is my partner and fellow* 
 helper concerning you : Or our brethren be en* 
 quired of, they are the meffengers of the churcbii 
 
( i|5 ) 
 
 mid the glory of Chriliy Becaufe Sr. Pa^l 
 thought it expedient that Titus and others, 
 Luke and ApotUn as is generally fuppofed, 
 flicuid be joined with him, to convey to the / 
 
 poor faints at Jcrufalem, the contributions of ^ 
 
 the churches, and fcnt them to Anttocb to 
 fpirit up the brethren there to make read^; 
 their contributions againft he fliould comR 
 along, therefore the North Confociation in 
 Hart ford Qonniy had d right to go to Wed- 
 Stafford to cenfure and condemn the paftor 
 of the chu.ch there for preaching ialfe doc- 
 trines 1 Hence every one fees that if the 
 Confociation meant to found iheir right upon 
 the Icriptures cited under this article, that 
 right wa§ indifputably proved ; for 1 know 
 no becter right than that founded on the bi- 
 ble ! !-r- The other article cited by Confocia- 
 tion is the 5th, in thele words, ** That when 
 any cafe is orderly brought before any coun- 
 cil of the churches, it fliall theie be heard 
 and determined, which fhall be a final iffue, 
 and all parties therein concerned, fhall fit 
 down, and be determined thereby." The 
 reader will bear in mind,that the ca(e brought 
 before the venerable Confociation at pye/}" 
 Stafford was denied to be orderly before that 
 body ; and that they ci^e this article to prtve 
 that faid cafe was cognizable, and filially fo 
 be determined by them. Now as the ^rti-;^ ^4 rru^ 
 de itfclf does not exprej^y fay, that hlfe &nd,y; 
 
( »56 ) 
 
 dangerous do^rines are a cafe that may b« 
 confvtiu^^ ordetly brought be'brca ConlbcJation, there • 
 dkch tfi^ fore, as ia the other article, they duubtlefs 
 '^^'^^meant that the kripmres here cited proved 
 rti^lunft^ xhis. ihe fii^ft icripture is ^^s X7. but as 
 <i kn^ni no ve^fe in particwiar is quoted we cannot (ay 
 I 6tht af^y thing m reply. The next fcripture is i 
 H^ nt-^^or. V. 5. " To deliver fucb an one unto Sa- 
 a« '^^ ^^^ ^^^ de/lru5tion of the Flejh, that the 
 i^ ty^ ^f^jpirit may be faved in the day of the Lord 
 ^"7^/^^-" Btcaufe St. Paul diredted thechurclj 
 ^ «*'^ *^t Cc?r/«/^ to deliver^ to Satan the man who 
 ia!oAa^^ had been guilty of fuch grols fornication as 
 Ui^^^^^^^^to marry his father^s wife, therefore the 
 M, «^^ charge of preaching falfe and dangerous 
 ^c 71^ doftrines was orderly brought before the 
 T«^^^ North Confociation in Hartford county, 
 f otve (W jsfov. 2, 1779 ! The next fcripture is 2 Cor. 
 mAivn ii. 6, 11. " Sufficient to fuch an one is the ptl- 
 I w^tf^ii^ijhment which was infliSled of tnany'^-leafl 
 r^UM^SafanJhould get an advantage of us 5 for we 
 4j^ fcrC are not ignorant of his devices.'* Eecauie Stc 
 UtnKhf^JP^ul now direfts the church of Corinth to 
 T<Jtt j^^^cmove the cenfure they had paffed upon the 
 F J^^<^rnicator,fincc it had wrought for his good 5 
 f j^ Atd the devil fliould make a bad ufe of their 
 ^'^'^ want of humanity and tenderncfs, therefore^ 
 [ iM. %\^ ^j^g charge of falfe doftrines, &c. was order- jM 
 ii^iu^ ly brought, before and finally to be iffued by ^ 
 \1^}.O,0. the North Confociation in Hartford county 1 
 ^^^-)djj tall fall,at WeJUS^t afford I The next is Phi lij[f\ 
 
( tS7 ) 
 
 iii. 15. " Lef us there/ore, as many as be per* 
 fe6ty be thus minded : And if in any thing ye 
 be other wile minded, God fl: all reveal even thai 
 unto you** Becaule St. Paul exhorted the 
 chfiftians at Fhilippi, who were fufficiently 
 grounded in the firlt principles of chriftianity, 
 to go on to perfedion ; and encouraged thofc 
 ivho were not, that God would teach and 
 inftcudl them ; therefore the charge of falfe 
 and dangerous doftrincs lay fcripturally before 
 ponfociatioh at We/i Stafford^ and muft be 
 finally determined by them ! The nextfcrip- 
 iure pertinent to the purpofe, is Rom, xiv. 2, 
 3. " Fjr one believetb that he may eat all 
 things, another^ who is weaky eatetb herbs. 
 Let not him that eateth de/pife him that eatetb 
 noty and let not him ubich eatetb not, judge 
 him that eateth j for God hath received him'* 
 Becaufe St. Paul would have chriftians aft 
 according to their own inclinations in eating 
 meat or herbs, or any thing elle, without 
 ccnfuring one another for different notions 
 about thefe things ; therefore,it is beyond all 
 difpute, the cafe of falfe dodtrines was very 
 orderly and fcripturally beforeConfociation at 
 Weft-Stafford, Nov. 2, 1779 ; and that they 
 had authority finally to decide it,without any 
 privilege of appeal, or benefit of clergy. 
 
 As thele two articles arc as clearly found- 
 ed on (cripture as any other,that would have 
 ferved the purpofe of Confociation ; and as 
 
( 158 ) 
 
 every one fees at firfl view, that thefe fcrip- 
 tures have not even the moft diftant retercucc 
 to the bufiners of Confociation at Weft- 
 Stafford laft fall J we gre perfuaded the reader 
 will judge very favourably of the oppfition 
 that was made to the proceedings of tha^ 
 body, and alfo of the propriety of adopting 
 the holy fcriptures, and not platforms of hu- 
 man compofure^ as a rule of faith and piac- 
 
 ' ^ncn <yf f?Un ^t^net ^<jiip U^-^t^ friC 7 
 
 
( 159 ) 
 
 APPENDIX 5 
 
 Containing a RENUNCIATION 
 
 of SAYBROOK PLATFORM, ^5 
 
 (ufually (o called) with the RcaCons of 
 iu 
 
 To ^fo Gentlemen of tbc CojAsociAXiOH 
 now convened in this place : 
 
 I BEG leave to make the following reprc- 
 
 lenlation, viz When I was ordained in 
 the miniftry at IVindfor^ I objedted againft 
 adopting Say t rook Platform as a model of 
 ehurch-difcipline. But never did I dream o^ 
 fuch an interpretation of that book, as ihould 
 warrant any ecclefiadick council in judging 
 upon articles of faith^ for any preacher, pro- 
 felTor, or church of chriftians on earth, until 
 the affiir of Mr. Sage at Weft-Simfbury, 
 And I doubt not it \vill be eafily recollected 
 by a number of gentlemen of the Con(ocia- 
 tion who were rz&f/z prefeiit, that I then made 
 very great oppofition to any decifion of Con- 
 fociation in Mr. Sage's disfavour, on account 
 of his doctrines or articles ofjaith ; not be- 
 caufe I was of his opinion in every article, 
 but becaufe I confidered Ccnfcciacion as hav- 
 ing no authority to judge upon articles ot/aii'k^ 
 
( i6o ) 
 
 Id hil diladvantage, or the difadvantage ol 
 
 any man, or body of men, on earth, either 
 
 from Platform or the word of God. Gen« 
 
 tlemen, I am confcientioufly of the fame 
 
 mind fiill. And from the recent experience 
 
 I have had of what I imagine to be a mif- 
 
 interpretation of Saybrook Platform, I t?kc 
 
 this opportunity to fignify my abfolute re- 
 
 . nunciation of that book, as the rule of my 
 
 / ^^'^^^^faitb or manners^ (o far as n can pcffibly be 
 
 T ^^^wv' ^'^^^rp^^^^^ to fignify a right in any man, or 
 
 ' MuT^f Vfcrii^^^^ ^^ "^^^ on earth, to judge upon articles 
 
 ?e:nK»^''n7t ^^ Faith, not heretical, to the leaft difadvan- 
 
 roA^lK t# tage of any preacher, profefjbr, or church 
 
 :titi €J«nr'cii*X)f Chrift on earth. And alio fo far as faid 
 
 ou^ .fc.4*^^ook gives authority to any ecclefiaftick 
 
 ut <^t*v^Council, of whatever name, to decide aridy?- 
 
 ^tvy3i ^^nally determine any caufe whatfoever, fo that 
 
 ^lu-wi ^^^11 parties (hall be obliged to fie down con- 
 
 _JVing c6uhfel and advice of neighbouring paftpr^ 
 and churches ; and, in this cafe, an eccleh- 
 aftick council have right to give their opini- 
 ifX ttti^x/^xjon, counfel and advice j but no authority, ia 
 K%dl »^ my opinion, to enforce any judgment or deci* 
 !(J l\tJu Ron of theirs upon paftoror church. If the 
 \\.f, hid^ paftor and church, or whatever parties Con- 
 t^ii H^^icerned, do mutually agree to abide the refult 
 re^ iu>-v^ of council j the council have, in this cafe, the 
 
( j6' ) 
 
 fame right to give their opinion, &c. z% 
 though no fuch agreement had taken place j 
 and this opinion of theirs is now become de- 
 cifive ; not on account or any authority ia 
 the council to make it h^ but becaufe of the 
 
 mutual agreement of the parties concerned, \ ,^. 
 that itfhiU bcfo.i (tw^t/^tri.1 au.ihc^i?Y ^^Jj^'^ 
 My church and people, fo far as I am '^' ^^^^j^ -> 
 acquainted, are pcrfedly of my mind, as a- ^^^^^^^t^'' 
 bove exprefled, with regard to the authority ']^'^_ ^^.^iK^". 
 of ecclefiaftick councils, both as to articles of ^^^j^ fa^'^' 
 faith and doftrincs of religion, and all othci: ^ ^.J^ iVc ^-^ 
 shatters cognizible by fuch councils. ^l <57» *? oi^ 
 
 DAN FOSTER. 
 
 
 SfaforJ, Nov. 5, 1779. ^^ n^xAH^ 
 
 The reafons of the above RENUNCIA- '^V'^ ^ 
 TION follow. 
 
 CHRIST Jefus hath given each individu- i^ l^ ^^^^ 
 al in his church, a right to judge for them-(j/ ji/t/vci^- 
 felvcs, as to the interpretation of the holy ^^li^trMT^x 
 fcripiures, and to receive as articles of their \^^t^ (f^ 
 faith, or rejed whatever thes (hall judge a- r .f^ii^rt- 
 grecable or repugnant to the Bible. For ^* , Q 
 
 proof, Mat, xx. 25, 26. xxiii. 8, 9, Butbii t^lfu^jiL^^ 
 ye not called Rahbt : For one is your mailer^ itSJJ^h < , 
 even Chriil \ and all ye are brethren. And tni^^^ ^ 
 call no man your father^ u^on the earth > /t^ ^ <^^^ "^ 
 
( ^62 ) 
 
 htAA tMiHa^^^^ ^^ y^^^* father^ 'which is in Heaven. 
 ty s» Mark X. 43, 43, 44. John v. 39. Search 
 ^*A^. f the /criptures i for in them ye think ye hav€ 
 tLt^ U ^iernal life. And they are they that tellify 
 ickh^ 'oy 0/ me. A^s xvii. 11, 12. 7hefi were more 
 aiU. Cf^ ^rjble than thofe in Tbe[fahnica, in that they 
 ^h 7vh^ Jearched the fcriptures daily ^ whether thefe 
 rJaky -^ things were fo. Therefore many oj them be* 
 
 'ci!|e ©.lai Ueved^ &c. Rom. xW.i 12. i Cor. ii. 
 
 K^^^-'^r^^nS' That your faith Jhould not If and in the 
 rcu^w^ '^y^^^ ^f ^^^> ^^^ ^^ ^^^ power of God. Gal. 
 
 ^^ i. t) 10. I Pet. V. 3. Neither as being 
 
 le/e. icvii^ iordi over God's heritage, but being enfamples 
 ^tf^do rult ^^ ^^^ Flock. 1 John iv. r. Beloved, believe 
 ' \ tt^K^^^ »/)/ every fpirit -, but try the Cpirits, whether 
 ^%k ^jy^^^r^M^^y ^^ ^^ ^^ ''* ^^^^^f^ ^^^y f^y^ prophet i 
 w/ /kL? ' ^^^ gone out into the world. \ 
 
 ij ^j^^ It is agree ible to the mind of Chrift that 
 
 r' ' every profeffbr of his religion, whether 
 
 /riMj^ ^^ preacher or hearer, (hould exercifc this di^ 
 
 vine right. For it cannot h^ fuppofcd that 
 
 Chrift (hould give Chriftians a right he would 
 
 not be willing they (hould ufe. 
 
 . It is alfo agreeable to the mind ofChrift,that 
 
 i €' rn^TC chrlftiansjwhilft they confcientioufly exercifc 
 
 t5 OJ^ !^ks^ this jacred right of private judgment, (hould 
 
 (^(iS^jpj! be unmolefled and undi/iurbed, and notJubjeSl 
 
 C'itnijs^ to any difadvan Cages whsLliocVGr, on account 
 
 ^ufexX --' of any differing opinions or fentiments in re* 
 
 ligion, which may poflibly refult from the 
 
 cxcrcife of this common right. 
 
 i 
 
( i63 ) 
 
 Therefore no man, or body of men, ia:^e3c^>^i'^ 
 according to the mind of Chrift, when they .^urtiplujf ^ 
 give the leaft moleftation or difturbancc tOy^[V»ary^ 
 any chriftianSjWhether preachers or hearer*; {jtUaih^^^ 
 or fubjeft them to the leaft difad vantage, on ^ .^a^^ 
 account of any of their different interpretati- ^^ ^^ -- 
 ons of faqred fcriptures,opinions or fentiments 
 v^hatfoever. 
 
 If thefe two lafl propofitions were not true, 
 then chriftians might, according to the mind 
 of Chrift, be lubjedled to moleftation and /^ ^ 
 
 difturbance, and to many and great difadvan- ^ ^^^l^iaj 
 lagcs,even whilft they were afting confcien- Jitui ^ jp 
 tioufly according to the mind of Chrift ; ex- i^^ctlo fptrt* 
 jcrcifiog a right which he had given them ; ^^A ih^^ 
 and indeed /dT this very conduit of theirs ^ ^A'.^ 
 which never will be admitted by any friend *^r . ,_, 
 to revealed religion, ^.%^ |v ^_^ 
 
 To withdraw chrifiian conrnunion and ff^t^^^Y,\ 
 fcllowfliip from any chriftiao preacher or *-,^^_^ ^ 
 profeflbr, or from any church of Chrift, on \j . c'' 
 account of differing opinions or fentiments ia ^ j^| ^ 
 religion, is to fubjcft that preacher, prrfcffor, ^^3 i , 
 •r church of Chrift, frctp whom chriftian -^^ Ortiin 
 communion and fellowfhip is withdrawn, to ji^^^i Jy 
 many and great difadvantages J it is to do- *^*^^' /Ti 
 prive them of all thofc advantages, whatever ^^^wUc. 
 they may be, which refult from chriftian ^^^J *^^^ 
 communion and fellow/hip. Therefore the aj^\U-k^ 
 undeniable and unavoidable inference from r^^n^ iit\ui^ 
 iJfiQ whole argument is this. That it is not ^ Y 
 
( iH ) 
 
 agreeable to the mind of Chrift, that any 
 man, or body of rnen on earth, or any eccle- 
 li (lick counci), of whatever name or boaflei 
 authority^ fhould withdraw chriftian com- 
 munion and feliowfhip from any chriftian 
 p :e?icher, profcdjr or church*, on account of 
 differing opinioris and fen'timents in religion. 
 LtUc^ «rr,>; Again, as th^ Bible is the chriftian's only 
 xnx u'^ rule of faitl^y ^i\A z% M chriftians have the 
 jj/y^i^^jj/^tr^'^^^ r/g-6/ above fpcken of ; no individual 
 6i^ rrLr chriftian, whether preacher or hearer, has a 
 ^^^ Tight to impofe fubfcription to any propoO:ioii 
 ^ \^^ of religion, not exprejjly contained in the Bi- 
 ^^\J\ ble, on any other individual chriftian, whe- 
 ^*^ ^^'Ihef preacher or hearer : For as far a^any 
 ^ it nmi f^^^^ t\g\ii of impjfirion takes place, fo far 
 ^|>^«««^the right of private j idgment is deftroyed. 
 Hu/nL^wfA right in A to judge far himlelf, and to rc- 
 0*5 ^ifj^ceive or rej?:^ any prop -fitiori in rebgion,not 
 uA u.iic».Y exprejjed in theBible,accordin^ to the refult of 
 iui.^1 ;r^s^ his own judgment 5 and a right in B to im- 
 Stto^ii^ pofe fubicription to any propofuion, or any 
 ^t)umber ot propofitions in re'igion, not ex- 
 prefll contained in the Bible, on A, cannot 
 p iTib'y confift together. As right is clear- 
 ly and undeniably proved above, and indeed 
 is indifputahle among all true proteftarits; 
 B, therefore,undoubtedly hasriofuch right of 
 impofition, Bu* if B has no right of impofi- 
 tion on A, then he has no right to deprive A 
 6f any pavilege or advantage whatfoever^. 
 
( »65 ) 
 
 becaufe he differs from him, though ever fo 
 much, in his belief oi aoy propofitions not 
 cxprcffc^d in the Bible, If B therefore with- 
 d aws communion from A,becaufe A's creed 
 16 liot the faine with h\ he does what is 
 ablblutely wrong and injurious j he affume* 
 to himlcit a rieht to judge for A, and in h 
 doing denies A's right to judge for himfelf,' 
 contrary to what is generally acknowledged, 
 and haih been demonflrated above. But if 
 B has no luch right cf impofi-ion and depri- 
 vation, &c. as above, then B, C, D, E, F and 
 Q, when met together in council, have no 
 right of impofition on A, or to deprive h'm 
 of any the leaft privilege or advantage what- 
 iaevcr, becaufe be differs from them in re^ 
 ligious feniiments, and will not renounce 
 his owii and fubfcribe their creed, or any 
 human creed that can be named, that is not 
 c: mp )/ed in the exprcfs words of holy fcrip- 
 turcs. For the whole right of B, C, D^&c* 
 when met in council, is certainly made up of 
 ihc fum fotal oi xhtir individual rights, B 
 has no more right in council, than he had in 
 his fingie capacity" ; in which fingle capacity 
 he hath juft hectn proved to have none at all. 
 But B ha3 as much right as C, or D, or any 
 other member of the council ; which is none 
 at ail. When met together therefore in 
 council, though it fliould be with all conceiv 
 able gravity and fokmnity^ and the grcateft 
 
( 166 ) 
 
 parade and air of clerical authority^ they 
 have no right to impofe on A, require him 
 to renounce his own.ov fubfcribe their creed j 
 or to deprive him of any privilege whatloever, 
 bficaufe he differs from them in the articles 
 of his faith, and will not renounce them and 
 come over to their fide, but infifts upon en-p 
 joying and ufing that liberty wherewith 
 Chtift hath made hiin free. For when 
 met in council, the rights of B, C, D, E, F 
 and G, are brought into one lum, and fix 
 iimei nothing is nothing ! and this is the lum 
 total oi the council's right : For ever fo ma- 
 »y cyphers will not amount to a fum. A 
 very limited author ity^ 
 
 Again, let us view this withdrawing com- 
 munion in a point of light a little different, 
 from the foregoing. B infills upon with- 
 drawing communion from A, becaufe A 
 preaches or profeffcs falle and dangerous 
 doiflrines. A declares what he preaches 
 or profeffes, to be the fincere didatcs of 
 his judgment, regulated by reafon and the 
 Bible. B declares the fame as to his doc- 
 trines and articles of faith. Both A and B 
 have collected their tenets from the fame 
 iources, reafon and the Bible ; and in the cx- 
 crcife of the ha\e right of private judgment. 
 A is perfe4ily willing B fliould enjoy all the 
 liberty he does -, and is not difpofcd to give 
 Jiim the lead diilurbance or moleftatiosi 
 
( J67 ) 
 
 imaginable j but really defirous he fbould cfSM 
 joy all the privileges of chriftian fociety. A 
 is willing to fiibfcribc the bible as his only ruff 
 of faith J nor does he preach or hold any one 
 propofition contrary or repagnant to any ^x- 
 frefs propofiiion of the Bible. The whole 
 difference between A and B lies in their dif- 
 fcrcDt interpretations of the holy fcripturcs. 
 But after ail their mutual pains and labour to 
 accommodate differences of fentiment, they 
 are each of the fame opinion as before. A 
 ilill retains however his tolerant difpofition to- 
 wards B, and is as willing now as ever 
 that he fhould enjoy his own opinions in un- 
 difturbed quiet. B is diffatisfied and will not 
 cxercifc charity and toleration with refpedl to 
 A^ but infifts upon withdrawing communion 
 from him, and depriving him of the privi- 
 leges of chrifiian fociety and fellawfiiip. 
 
 The queftion now is, whether jB does not 
 treat A irjurioufly and deny him the right of 
 private judgment ? I ani inclined to take the 
 affirmative of this queftion, which may be 
 clearly demonftrated thus ; B can have no 
 right to wkhdrav^r chriftian communion and 
 fellowfhrp from Ai but on fuppofition of A% 
 having afted wrong and contrary to the clear 
 didlates of Chrift's religion j and if B has na 
 right to withdraw communion from A^ then 
 in doing it he hath treated him injurioully, 
 «nd denied hinsi the right of private judg'* 
 
( i68 ) 
 
 mtrtt. Thefe tklngs will be cbrceeded by 
 every one. Now As wrong and anticbriftiati 
 conduflt f'ath been this, that he hath carcfuU 
 ly and impartially learched the holy fcrip* 
 tures, and coafeq'jently embraced certain te- 
 nets and fentiments in reiigion, d.ffering in* 
 deed from thole of B, but fuch as he confci- 
 cntioufly believes to be cc ifiiteot v/ith the 
 Bible. If ^hath afted wrong and Contrary 
 to the clear difl^tts of Chrift's religion in lo 
 doing, then it is certainly wrong and confrnry 
 io the clear di6t3tes of Chrift's religion, that 
 ji fhould fearch and cxanii ne the bible, and 
 form his own religious creed according to 
 the refult of his owii jadgme'it : and iffo, 
 A hath no right of p^rivate judgment ; which 
 was one thing to be proved. B hath then 
 certainly denied A's right of private ]adg« 
 ment j which he had no right to do : and 
 therefore he hath treated ji injurioufl / ; 
 which was the other thing to be proved. So 
 that B cannot withdraw communion fromi 
 A, on account of A's religious fentiments, &6 
 being ever fo different from his own, with- 
 out treating him injarioufl',and denying him 
 the right of private judgment. 
 
 Here B may perhaps fay, I do not m^aa 
 to deny A's right of private judgment : I 
 only claim the lame right to jadge for my- 
 felf, which I willingly allow A to enjoy ; L 
 <r« a right to judge whether I may» or may 
 
 f.'i 
 
( 1^9 ) 
 
 ml confidently hold communion with A. )^ }/><* <f^ 
 I pretend not to judge for A, or to deny the ^^^ i ^^/^^ ^^^ 
 right he hath to judge for himfelf j as to all « ^t .^^£ 
 the articles of his faith. ... . ; /.mw^KR 
 
 , 1 know this is fl's only fubtcrfuge : But it ^^--^^^^Md 
 is a mean; lorry fliift, make the heft of it t ^n^ ^ir^n 
 ., The fallacy of this obfervation of i5,is paU f ^ £^ i^^ f j 
 ^able. , It is apparently fallacious, from what ^A^^ ^^1^ 
 hath been (aid above. .^ I intreat B to advert "* * r i^ 
 to this one confideratioo, vie If he ha^ no ''^^S ^^'^^ 
 right to withdraw ccmmunion, from yf, on^^^?^ii?ii* 
 account of any differing fcntiments in . reli- 'hnp%i^fS\ 
 gious matters, he certainly has no right to r^^a^^v,^! /:Hf|, 
 judge he has. For;noman has a right to ^. -/7i |i 
 judge wrong. ,. Befiies, B takes the thing to ^^^*^7 ' 
 te proved for granted, /, e. that be may with* ^i-Ct^^^-^J ^ 
 drjiw. communion from .Aoti: account o£ l^rea* 
 differing fentimfcnts in rcligioii. . » That h© p^ ^ 1^ /" ^ 
 may not, i have endeavoured to demonftrate ■"' --^^ 
 ^bove.r But further yet, we may cafiiy per-^l^^^^ ^J^jumti; 
 qeive the abfurdity of any (uch right in if, if nwJl ii^K 
 vve only confider that B has no right to with- f ^^^ijj i^ 
 draw commonion firoqi ^, that?;/f hath not ^r ^^I*^ 
 to withdraw coihinunion from B, on account ^^' *^'4- 
 of. differing fentiments in: religion , 5 For un«f .^^^^^^''•^ ^^ 
 doubtecjly B difF-rs as rhuch from :^, as i4! <>:|iaTC |^< 
 doth from Bi in his reiigioUs cr^ed. . So^ jHt^ull?, 
 «;hat -/f and B have equal right to excommu- ii " <fJkf% 
 nicate, on acccunt of difference of (entimcnt^ ^ "-V ' ' 
 ^ But what (hocktng ablurdity is hcie ! an4 ^^'^^ ^^ 
 IPvhat notorious impeachment of the wild^m ^^H^-'^^^^ 
 
( r>o ) 
 
 itj l^tj^ and goodnefs of Jefus Chrift the head of the 
 dju litiM church ! Muft the bleffed Jefus, that moft 
 I T^x warm and fincere friend of mankind, who, 
 ^ ^/i influenced by his unparallelled love to the 
 
 !* i 1/ church, gave his own life a facriiice for her 1 
 \hti^U Muft be^vfho is the wifdom as well as power 
 dif^%ACii^ of God, be fuppofed to have left things in 
 ^ 4iiK^ <»B fuch ftate in his churchy that two chriftian^, 
 cx^&ntyi or two churches, fliould in thsir turns, cx- 
 li^^ ff^^'f communicate and be excommunicated by 
 ' il 4A ^^^^ other, and alternately denied the privi- 
 ^ ^r. 9 leges of ..hriftian fociety and fellowfhip ! an^ 
 iftti cui^ this tco for their fidelity and firm attachment 
 ,ilr i^^O to him as theirLor^ and ma/ieryZad their con- 
 li tiWij2fiiM*-vicientious adherence to thofe rights whkh ht 
 ni^ft^ch ~ himfelf bach been pleafed to grant them I Far 
 ^Li t/I^Js*J^^ ^^ • ^^^ forbid^any luch bold and impious 
 tii ^'jC\*"^P^schment of the wifdom and goodnefs of 
 ^ 't)ur divine redeemer. 
 
 «mif, <^ Xhis and other confequenccs, however 
 J^ili&^-vjiA fliocking and blafphemous they may appear, 
 citortcf — cannot poffibly be avoided, upon the fuppo- 
 fition that one church, or one chriftian, hath 
 v<sw 1 ffH * ^^^^^^ ^^ withdraw communion* from another 
 church, or chriftian, on account of differing 
 li^^jpij m fentiments in religion. 
 <ij«ojw»^C5PL5ndeed the idea of withdrawing commu* 
 ^iuu ciB^^ nion on account of different fentiments in re- 
 ^^^'^tt£«^ ligion, is abhorrent from reaion and com- 
 ■> i^^\ui «wonfenfe, as well as from the biblcu and 
 tci«i < i ^^^^r^^y ^0 ^^^ principles of th# rcform^ioa 
 
( 171 ) 
 
 from popery : And thofe who withdraw 
 communion on account of difference in reli- \ 
 
 gious fcntiments, cannot poflibly juftify the 
 reformation from popery, in any confidence «^ ^ 
 
 with thcir^condua. Withdrawing commu- ^ '* \-» ^ 
 nion, in America, fignifies the fame thing rrtc^^ 'd^fh 
 with dragooning, beheading, or burning iii h/ ^^ ^1 
 popi(h countries j is pradlilcd upon the lame rOt^^^ ' 
 principles, and to be juftified by the fame "^^^^^^^^ 
 reafons : And the genius of the civil govern'* ^^^^ ^ \l 
 ment of this country, is the only thitig Ihet-rxJ^^^^ 
 which prevents thofe who withdraw commu* 7^ ^}^f^^ 
 nion from others, on account of differing fen- '^^^*^ ^^^ 
 timents ia religion, from imprifoning, con* ^^^i'Tww^H 
 demning, depriving and burning thtm. ^ ^ /^t^'* ^ 
 
 An hereticl is indeed to be rejefted j bat ^^J^' *^ ^^ 
 Sot on account of any fentiments in religion ^^'^'^^^ . 
 which he Jiolds, as differing from thofe of *^^^^n^ ^ 
 other men j but becaulc he breaks off from J^^'J^ejtd - 
 
 the communion of a chriftian church, that r»^ff}^i\ < 
 
 will not lubfcribe certain tenets he hath form- 
 €d,as the rulj? of her faith 5 which tenets and 
 opinions gre not exprejfed in her adopted rule - 
 
 of faith, the bible. Except the heretick ^ (U^^^ 
 and immoral chriftian, there is no charafler ^^^ ^ ^^ 
 that is to be denied chriftian communion and (^ 6u.n tn^ 
 feilowfhip, according to any laws of Chrift c^^ {j^^^^ 
 I ever law. ^ .^ctjo/*^ 
 
 If a man fubfcribes and adopts the fcrip- fa l>ftep6^ 
 tares of the Old and New Teftament as his cCvif^^ U 
 
 A 
 
 ll5i 
 
( X7^ ) 
 
 appearance, fears God and works righteouf- 
 
 rrefs-— -isa peaceable and quiet member df 
 
 the family, the church and, the ftateythougH 
 
 he adopts ientiments a^d opinions in religion 
 
 ever fo; different from tho(e of icme oihei* 
 
 man, fome church, or many churches, from 
 
 fome ecckfiaftick council, or from all ce» 
 
 v" ckfiiftick councils that ever have been, or 
 
 everwill be, fo long as time endures, if 
 
 f l CC ^^^'^ tenets and opinions are not contrary i6 
 
 '^f I'^i^ V d^^jr, indubitabliy exprefs jcripturey no man; 
 
 !fiS^*^ noxhurch, no ecclefiaftick council have any 
 
 ^ Ji^ti^i right, in my humble opinion, to withdraw 
 
 ^^ c/3^*^ communion from that man^ or to lubjedl him 
 
 *^ '^'^^'to the lead conceivable inconvenience or dif- 
 
 j;^ J^^^ advantage, on account of thcfe differing te- 
 
 iAu^ ^^^^ and .opinions^ Nor can any thing of 
 
 ^- _^, thiskind be done,by men uninfpired, without 
 
 great ifijury and cruel injuftice to the mani 
 
 and a palpable denial of the right of private 
 
 Judgment in ^matters of religion 5 without 
 
 daring and prefumtuous boldnefs, pride and 
 
 arrogance, and the moft fh xking imputations 
 
 upon the wifdom and goodnefs of the wifeft 
 
 and moft beneficent perfonage in the um« 
 
 verfe ! 
 
 y-x ^ That adopting the bible and fubfcribing 
 
 ^v^^j^ehe holy fcriptures as the e>«/yf rule of faith: 
 
 *L^^^**^and pradtice is fuffilcient, and all that ought 
 
 '^^.iy^'''^ <iver tobe required of any man, whether 
 
 ^/ tii^a^^^^ — - — pr#fcffor, in order to chriftiao 
 
( «73 ) 
 
 fcHowfhlp and communion, is evident ffcnjK^^^^'^^ 
 the fcriptures themlelves. i John'iw, 1,2, 3, »^ (Ji/^iltt^ 
 Beloved, believe not every Ipirit, but try tte n^.cxQu^i'z 
 fpirits*wbethertheyafeofGod: becauje Ma* ^^{jyuiiJiiy^JLp 
 ny falle prophets are gone out into the worlds ;^ /j^<V«. ^ 
 hereby know ye the jpirit of God\ every Ipi-^ ^^nn Satfi 
 fit that con fepth that Jejus Chrill is come in ^^^ h^f^a- " 
 the Flejhy is of God : and every spirit thatcon* U^ij^. ^ftcy 
 feptb not that Jefm Chrill is come in the ^^ A'Cx- 
 -Melh, is not ot God. Here the apoltte is giv* ^ ^V^ i 
 ihg diredlions to a cbriftian church, howf '(:^^ v^ ^ ^^ 
 they ought to treat thofe who pretended to hu ^^^^h^ 
 be preachers of religion. And he tells the "" 
 
 (bhurcb how they might come to a fafc and 
 happy decifion with reference to their recep- 
 tion and treatment of fuch pietenders, mz^i^tx v^^^. 
 by bringing them to a fure point of trial and ftve^tn|l!i« 
 religious teft 5 whether they did, or did not, ^* ^^ il<s«/<f^ 
 confcfs that Jefus Chrift was come In the * 
 flefti, ' If they confeffed this they were to be 
 f ecei ved, if not, rejected. For to confefs that 
 Jefus Chrifl is come in the flefii, is, in cfFeft, 
 to confefs that the" fcriptures of the Old and 
 New Te {lament arc the word of God. For, 
 if Jefus Chrift is cbme in the flefli, thefe 
 fcriptures are certainly the word of God : 
 And, if thefe fcriptures are the word of God, 
 then certainly Jefu&Chrift is come in the flefli. 
 So that to confcfs either, is, in cfF;.6t, the lame /> 
 
 thing. And to confefs this, was, in bi,yohn% % ^^^\* 
 day, fufBcient to chriftian fellowfhip and ^^vitn^ ^ 
 
( m ) 
 
 iommunion. The world was not fo wife 
 and fagacious then as it hath been fince. It 
 hath often been the cafe fince St. Jotns day, 
 that n[ien could not be heard as prcphets,nor 
 received to chriftian communion and fellow- 
 fliip, upon their confeffion that Jelu$ Chrift 
 is come in the flefli, or fublcription to the 
 Old and New Teftament as their only rule of 
 Jaith. But in order t ) be qualified for the 
 pulpit or conimunion table, men have been, 
 and ftill arc, obliged to (ubfcribe long lifts of 
 articles of faith, and certain creeds and con- 
 fefl[ioQals, catechifras, &;c. And by thefe 
 means men become found and orthodox di" 
 vinesy fiaunch Calvinifls 5 and,l mav add, ^r- 
 rant fools I But I defire to thank God, I was 
 never dubbed a Calvinift, or prthcxlc x In thij 
 1 j fti-^-^ y way ! ahd I would be thankful for that r^- 
 ^^ i/fi ^^^^flraining gracCy that .hath ever withheld my 
 tiM- ♦^j^ hand from fubfcribing any creeds confejfion of 
 w W'Jh *'*■ faith^ or catecbtjm, or any thing elfe of Aar- 
 *^i if' ^an compofitioHy as the rule of my faith or 
 Kii^fa^^ tnanners! 
 
 *rnj^ ^ fupy It is indeed furprifing men fhould hav^ 
 af^ TMt£r the prefumption and efFrontery to demand 
 utk t^ any thing bat fubfcription to Ae bible, as a 
 ue£^ H^^ neceflary prerequifite to preaching the gofpel, 
 iijt^i^ ^ or communing at the table of our Lord. Mr. 
 tHr^^Kf^ Locker obfervation upon this bufinefs of 
 tiw-^ Ih^s fubfcription to human creeds, &c. is worthy 
 ^u^fj'^^f fpecial notice^ in this place. Says h% 
 
 ►wwIAwm) hoctifU tiio^t^ 6ai IdU Itu^ri^^ 
 
{ t75 ) 
 
 ♦* F^of when they have determintfc! the hofy 
 fcriptures to be the only foundation of faith $ ^ - u 
 
 they nrverth^lefs lay down certain propofiti- 7^ ^^ *^'' '<? 
 0ns as fundamental, which arc not in thd'^^*^ ^^ 
 fcripturw j and becaufe others will not ac- Ch^f^i^^ ^ti 
 knowledge the/e additional opinions of theirs^ npi H nrrt; 
 nor build upon thenfi as if they were neceffa- Ch^^ rvci-S ^ 
 ry and fundamental, they therefore make s /^^f^ G^a^ 
 reparation in the church, either by withdraw- irt^^vt^^-X 
 ing thcmfclves trom the others, or expelling cj^a^nj^ ItUij 
 the others from them. Nor does it fignify Jt^ iittttfi^ 
 any thing for them to fay that their confef- f^ ofifict<i 
 ilons and fymboh arc agreeable to fcripturc, ^ ^ "" 
 snd to the analogy of faith. For if they be •*< £ 
 
 conceived in the exprefs words of fcripturcg ^/ &fJ ^"^ 
 there can be no qucftion about them ; be- f^c^S ^\\ 
 caufe thofe are acknowledged by aH chrifti- j^cimlM'^^H'^ 
 ans to be of divine infpiration, and therefore SnUiu.tf^^^(^ 
 fundamental. But if they fay, that the arti-' q^ti t^nU-it^ 
 cles which they require to be profeffed, arc f^fCftrockn^ 
 conlequences deduced from the Icripture, jj^^/^ aci\ 
 it is undoubtedly well done of them to be* ^ .m ^\^ 
 Here snd profefs fuch things as leem unto "^*|^ 
 them fo agreeable to the rule of faith ; bul'^^^ ' <^ 
 it would b^ very ill done to obtrude thofe * 'X^j 
 things upon others, to whom they da not *****^ t^ 
 
 fecm to be the indubitable doctrines of the ^^^'^^V^ 
 kripture. For I do not think there is aay ^*'^'^"^rv'^ 
 man arrived to that degree of madnels, as^lf^^ ?' 
 
 that he dare give out his confequences and^ i . ^^^^ 
 
 mtvpretatitns of fcript«re as divine infpirati^^*^ drnt^^ 
 
( I7<5 ) 
 
 ^^ C'l^l X i^ns,and compare the articles of faith he hes 
 
 ^itju^ framed according to his 9 wn fancy with the 
 
 i^vti^ authority of the Tcripture. I know there arc 
 
 iv*t\u^j iomQ prppd"fitions fo evidently agreeable ca 
 
 ^ ^ fcripture, that no body can deny them to be 
 
 -^^i^^'^drawn from thence j but about tho(e there* 
 
 itcii ^"^^fore there can be no difference. . Tliis onljf 
 
 fi^^^ZJ^ I fay, that however clearly we may think 
 
 '^' f Sck -^^'s o*" ^^^ other do<Srine to be deduced from 
 
 ^ ^£uA fcripture, we ought not therefore to impofe it 
 
 Uul^ upon others, as a neceflary , article of faith,, 
 
 k Yi^kiJL becaufe We believe it to be agreeable fo. tha 
 
 ciiir^^r'j: f^J^ pf f^i^h 5 unlefs we would be content 
 
 2tj^if.^\ '^ al fo that other doftrines fliould be impofed 
 
 kv t(i ^pon us in like manner j and that we ihould 
 
 J: i?iAi;i)e compelled to receive all the different an^i 
 
 r '7>5 -^^^oniradidlory opinions of LutheranSy Calvin-* 
 
 ^^ iHsy Renionflrdnts, Anabapti/is^^nd other it(X%p 
 
 which ^ the contrivers of, fymboles, . fy ftems, 
 
 ix\i cdnfeffiv:)ns are accuftomed to deliver tq 
 
 Sheir followers as genuine and neccffary de-* 
 
 du(flions from the holy fcripture. ^, , . , 
 
 il 4 ^uy?^ " ' cannot bat wonder at the extravagant' 
 
 / li^^^^^Z^^^!^ ^^ ^^^^^ ^^^^ ^^^ think that ihef 
 
 ^ ^!*^hemielves can explain things neceffary tofaU, 
 
 '^^^/•'^^ation mote clearly than ih^ holy gho/l^ ihz. 
 
 ^'^'^Hnfi lite and eterna! wifdom of Qod." ^Thua' 
 
 Ofc^^e^ far Mr. Locke's Letter concerning tolerationo' 
 
 *. ^^ < f. 75, 76* I am willing to profcfs myfclf*: 
 
 A* JIttdU ^^ ^^^ ^^^g mind with this great and good, 
 
 ^/ J^'J' Ktiian now quoted, as to ihis unrcaibnabk 
 
( "^n ) 
 
 and odious bufinefs of making and fubfcrib-i 
 ing human creeds and conftffiuos. 
 
 The Diflenting Gentleman, fays, p. 3071 
 308, " The hdh (triotures your Lordfliip, 
 and all proteftant divines, acknowledge to be 
 a perfeb rule of faith : In them all needful 
 and important doctrines arey& plainly reveal- 
 ed, in v3ordi didlated by the holy ghofl^ that 7^ 
 Tkdjincere perfon can poffibly miftake con- 'if ^^^ 
 cerning them, fo as dangeroufly to err. Sub- hJjQ^ ^ 
 fcription, therefore, to thcfe (criptures, is all ^^^/a:t3 
 that the intereft of truth and of reti^ion does £,^ liix^ 
 require. Now, fliould any man upon earth, [}^ -fif/j' 
 or any body of men, take upon them to J/ /^ 
 draw up articles or formulas of faith, in >^ ^^/ 
 words different from the holy fcriptures,and ^l^^^^' 
 to propole them as a rule of Jaith, or a teH ,- Yt^ r 
 of truth to others ; what, my Lord, is the ^ 'Pj^^^ ' 
 real nature, or the proper language of fuch^^V'^^^^ 
 an aftion ? Is k not plainly this j that he *^*' ^"^ ^ 
 thinks himfelf able to define the doftrines J''''''. ^'^ ' 
 of revelation in apter and more proper terms 4?,^ J^^* 
 than thofe of the holy ghofl f Dc^es he not ¥M^ J ; 
 in efFcd fay, that the great truths of religion* ^cutn - *" 
 as they (land revealed in the fcriptures (ia-^^«^^ 
 words which not mans wifdom, but which ^^^*^^^/ ^'^ 
 the wifdom of God dilated) are not fo di--^^<^w^ * 
 ftinft'y and clearly exprefled as mans wif- rtrtitcii ^ 
 dom, (yea, as his own wildcm) is able to tx*j$im*9C^^ 
 prels tl#m ? And is not this^ my Lord, pre- /^ £j^, "^-^ « 
 iumtuoufly to iet himfelf up as a cornhot of Qaltr ^' . 
 i^cii luLx>^ Uf( uciiff ^^^^i^- tfciLr ia^^Lir UTtji >' 
 
{ ^8 ) 
 
 the holy ghoft ? To declare hlnifelf capable 
 of mending the revelation ! and to profeft 
 himfclf authorifed to dictate to the faith of 
 others, and to interpret the fcriptures for 
 them ! •* 
 {jum Hi^y^ ' frankly confefs I fee not why the re- 
 1 liL^ % quiring fubfcription to any articles of faith^ • 
 
 framed by men, and not conceived in the 
 tpcirf ^^ vjrords of fcripturc, as a neceffary prerequifite 
 ^'♦•^^^'- "-of chriftian or minifterial communion and 
 \$it /^>'^4nt<cllowfliip, is not an high, implicit impeach- 
 (>uJ ()ii^ment both of the wifdom and goodncls of 
 f^y^,£^^^God. The holy ghoft hath certainly ex- 
 \^^u£ii plained the articles of chriftian faith, fo far 
 H i^x^^'^^ ^^ thought neceffary for all the purpofes 
 il aXi of chriftian fociety in this wrorld, and eternal 
 ^iCtit^ happineft in the world to come. Both the 
 # Jc — goodnefs and wifdom of God would prompt 
 * i\ him to do this : f ea, he hath expreflly told 
 l^T / ^ us he hath done it, 2 //w. iii. 16, 17. Now 
 lum.'^ ^ for men to frame certain tenets and propofiti* 
 feu-l^^^ ons in feligion,according to their own fancy, 
 flLYaittnt'Ti^ot conceiving them in any exprcffions of 
 iijtx 30 holy fcriptures, and impofe them on others, 
 Qii&/9^t<^a$ articles of faith^ and require fubfcription 
 -10 1^^ ^o them, as neceffary to chriftian communion 
 ik L t^ and fellow(hip in this world, or happinefs in 
 WxJ^tht next 5 is certainly to , do and require 
 ^ I Av^ more, in order to chriftian communion in 
 I ' -^this world, and happinefs in the next,, than 
 \ -M;cvrj ^h^. wifdom and goodnefs of God have evtr 
 
( '7f ) 
 
 moved him to do and require for thefe pur- 
 pofes. Either what is done in ihii bufinefs 
 of creed-making and fubtcription by men, is 
 not at all neceffary for chriftkn cominunion 
 here, or happincis hereafter jor elfe ^he wif- 
 dom and goodncfs of God have not dene all 
 that is ncceflary for thcfe puipofes in the 
 facred fcripturcs. If what men have done, 
 and yet continue to do in this buiinefs of 
 creeds and fubfcripiions^bc unneceffary for the 
 purpofes mentioned above; then, why arc 
 creeds compofed, and lubicription to them 
 required? If this bufinefs of creed making 
 and fubicription be neceffary ; why hath not 
 the wifdom of God difccrned this neccflity ? 
 And why hath not his guodnefs excited him 
 to provide fome efFedtual remedy againfl: the 
 wretched conlequencea of leaving this buiinefs 
 of creed-making to meii ? For I make no 
 doubt God hath a fufficient capacity to frame 
 a creed that would be iefs exceptionable and 
 more generally fubfcribed by chriftians, and 
 vvith far greater latisfadion, than any creed ' 
 that hath ever been compofed by men's i 
 
 hands. And I imagine fuch a divine creed, S . 
 Wtitten with the finger of God, though it uau hun^ 
 ihould be impojedy and fubfcriplion ta it tQ" t/^ u^ 
 quired, would not occafion fuch general un- (iteji tvni& 
 cafinels among chriftians, nor be attended ,^1 ^^^^^ 
 . with fo much complaint and cry of ^^^^i^^^^ /j^^fn^^f^ , 
 V, tjramy^ nor be followed with iuch dctcfla* 
 
( i8o ) 
 
 \)\e and pernici' us confequences, as have al- 
 ways taken place upon the impofition of all 
 human creeds without exception. 
 ^ God himfelf teft .fled, in an awful manner, 
 
 <e oHtn ^'^ ^'S^ difpleaiure at the impofition of the :|j 
 |\ fi:ft human creed j that made and impofed ^ 
 »FV^eei/iij^y the Nken^ comcih A. D. 325. And it 
 'i^jL ry^T^fcannot be (hewn from ecclefiaftick hiftory 
 U A,^l£Lx that one good confequence ever ^ follow- 
 zS ed the impofition of a creed made by men, 
 and not conceived in the cxpreffions of holy 
 icriptures. 
 
 Bat though it be thus demonftrably con- 
 trary to realon and common fenfe, contrary 
 to the icriptures, and an high blafphemous 
 impeachment of the wifdom and goodnefs of 
 God, that men ftiould make and impofe 
 creeds, confefliijns of faith, catechifms, &c, 
 yet creed-mongers will have fomething tQ 
 plead in favour of this bufinefs of creed-* 
 tnaking % And I expeft nothing more, than 
 that, in confequence of my attempts to fet at 
 naught this craft, I fliaU hear a mighty cry, 
 firp'^ar, it may be, to that St. Paul heard at 
 fjihAJus,^^ ^thns, occafioned by his letting at naught 
 hi^ <5 *^^ ^^^^^ ^^ '^® filverfmiths, who made 
 niU/ ck ^'^"^5 ^^'* Diana. I fancy the bufinels of 
 frtdiilv- ^'^^^ making is not quite lo gainful, cfpcci- 
 fo ^. ally in proteftant countries, as was the craft 
 ^^*'^^^of making fhrines for Diana \ yet as it is 
 ^►^ 7>vy(Q (weet and gratifying jto men of haughtyg 
 
( i8i ) 
 
 proud, alTuming, arrogant Iplrits, to be diflia- 
 tors of other men's creeds and confeffions 5 
 fuch men may be as much incenied when 
 this bufinefs is fpoken againft, as were the 
 filverfmiths of old, when Diana was fpoken 
 againft. 
 
 But what will the fticklers for human 
 creeds and contefficins fay ? They will un- 
 doubtedly objcdl that, if men fubfcribe only 
 the holy fcriptures, then preachers, profeflor* 
 and churches may prefcntly grow corrupt, 
 pervert the fcrip ures to patronize their errors, 
 degenerate from the faith, &c. &c. Juft as 
 if the fame men who would corrupt the 
 word of God, would not alfo corrupt a 
 creed or confeflion made by men 1 The Dif- 
 fenting Gentleman fays on this matter, 
 
 " Will it be faid But crafty and corrupt X . 
 
 men pervert the words of ^he holy gho/i, and -^Av ^ ^^ 
 fkreen dangerous errors under fcriptural •^^,''*f y^^. 
 forms. Let It be faid: And will not crafty Ji""*^* Lg(? 
 and corrupt men as eafily pervert, and ^^ k ctitn^^^^ 
 lightly violate and break through all the ar» .^^n^^^d^y^ 
 tides and forms which human [kill can ^^^ Q^»f^a^^^ 
 vife, or human prudence prclcribe? Docs ^^ A^«,*.<j ^ 
 rot the plaineft reafon and natare of the t'^l (j> 
 thing fpeak, that thus it will be ? Has not ^^^^-r*^^ 
 the experience of tourteen hundred years put\ • v ^^^ ! 
 it beyond all doubt ? Will any articles or ^J^ 
 
 forms of do<ftrine prove a fence againft a ^^ ^^^T*^ 
 man of aa infincere and corrupt heart, or /* Ih^^^'^ 
 
( Ib^ ) 
 
 keep him out of the church ? No t He wUl 
 ever fwim with the ftream ; he will declare or 
 fubfcribe any thing, as his worldly iniereft 
 diredts. No, my Lord, it is men of virtue 
 and integrity only, your L-jrd(hip wcil 
 knows, that can poflibly be &ff;!<5tcd here : 
 It is men of principle ana confcience only, 
 that thefe fublcriptions ^re ever capable of 
 keeping out of the church : So\hat,if i ightly 
 cohfidered, it is not in their nature to be the 
 lead guard againft error, nor the leaft lecu- 
 rity to truth. And when withal it is re- 
 membered, how in all ages of the church 
 ihey have been moft miichievoufly employ- 
 ed by the feveral parties of chri/iianSj^s they 
 alternately prevailed ! What wrecks they 
 have madeof confcience 1 What facrificeg of 
 integrity to human ignorance and pride I 
 What engines they have proved in the 
 hands of the rulers of the darknefs of this 
 world,to torture and opprefs good men, and to 
 
 exalt and aggrandize the bad ! Scarce any 
 
 thing can be more amazing, than that a mea- 
 furc fo notorioufly prepoiterous and abfurd j 
 a meafure fo direcSly tending to bring cor^ 
 ruption into the church, and to keep integri- 
 ty and confcicnce out ; fliou'd ever have been 
 patronized, and even vehemently urged, by 
 men, unqueftionably both wife and good." 
 , , , P' 308, 309. 
 v-jfc^iX |<^- 7^ A little attention to ccelcfiailick hiftor^r 
 
( iSs ) 
 
 '^^ill c&nvince any impartial cncjuircr aftcJ . i 
 
 endeavours that ever hav« )^ ^]l nSh 
 been made, cither by individuals or "by coun-^^ l»u.nx , 
 
 truth, chat aU the 
 
 cils and fynodg, to efFedt a uniformity of opi-^ £^iM'^^ '^ 
 fiion and lentiment m religioui matt en ^ in the Uo-^^ ^^ 
 church of Chrift, have been, not only vain ^ ucti^^ 
 and fruitlefs, but attended vvith the moft ,J^^lcf^<^*i 
 baneful and pernicious confcquenccs. Where ^ ^r/^««^' ' 
 it can be fliewn that a finglc error hath ever ^(^^^^ ^r iii^ 
 been fuppreffcd by framing and impofing'^ ]iJhiK% 
 creeds and confcfHons of faith, it may cafily ^^^ H^ ' 
 be fliewn, that an hundred have received *^ *^\c^ , 
 their rife and propagation dy thefe very means. ^J^ m ^ -^t 
 And as it eonftantly and invariably hath-i^^* ^^^^^ 
 been the cafe in the church, that hatred, va-.^^**^'^ y 
 
 riance, wrath, ftrifc, feditions, emulations ^crt^ \Hit\^' 
 and herefics have followed the endeavours of ^//M ^^*^^' 
 of creed- mongers and confcffion-makerr, to ^(,y(citn^*^^' 
 bring about a uniformity in religious opinions' ^^^ tpJH ^ 
 and fentimenis in the chriftian church, fo we^^^fCi/ijjx^^ 
 have all the reafon in the world to believe, ^j^^C 6- 
 that thefe fad and drfmal confequences will ^eS^ ffhf*' 
 ever follow fuch endeavours. Men do not -^ ^cnisi'- 
 look alike, nor fpeak, nor write alike : And \ 
 juft as vain and fleeVeiefs a bufinefs would it 
 be, in my opinion, for any man, or body cf 
 men, to undertake to efFe^ a uniformity of 
 vilages, manner of f peaking^ and hand wriiing 
 amongft mankind, as to effeft a uniformity 
 in religious tenets and fentiment. And who« 
 gvar can cffc^ the former, may perhaps ef- 
 
( i84 ) 
 
 fed the latter. Why then fuch a mighty cry 
 about orthodoxy m religion ? We never hear 
 of an orthodox face, an orthodox manner of 
 fpeaking or writing amonglt mankind. " It 
 is great pity/' iays the author of Remarks 
 upon Prefident Clap's Hiftory, &c. ** as cha- 
 rity is our diftinruifhing mark as chrithans, 
 that we exercife it much Icfs in religion, than 
 in the common ajffairs of life. Agreeable to 
 "which,faysan author,! do not behevc that there 
 are two men upon earth who think exadlly 
 alike upon every fubjedl ; and yet our differ- 
 ent taftes in meat, drink, building and drels 
 make not the leuft difference in buman fo- 
 cicty ; nor is it likely that they ever will,u!i« 
 lefs we eftablifh by law,and tack preferments 
 to one particular mode of eating, drinking^ 
 building and drcfling \ then indeed we may 
 expefl: to fee the eftablifhed orthodox majon^ 
 cook and tajlor^ very zealous and loud for 
 conformity and penalties : But at prefent ten 
 men, in ten different fuits, can dine together 
 upon ten different difhes ; and give ten dif- 
 ferent opinions upon one piece of painting 
 or archite£ture, without breaking friendlhip 
 >iand good humour : If indeed they be drunk 
 k^ lUi' yff'xHcL wine or zeal, they will be apt to fight 
 J*^^^^ ^^'^^bout the church, or fomething elle : but 
 ^{^ ^71. why men in their (enfes fhould clamour and 
 Ciqiirm^^fW^^^^^ ^^ ^^^"^ neighbour's particular con- 
 . f ^ fcience,any more than at his particular palate^ 
 
( i85 ) 
 
 00 reafon can be affigncd, but the delufions 
 of prieftcraft, operating upon its genuine ii- 
 iue, bigotry."— p. 56, S7* ^ 
 
 , ^ S J long as mankind are of different ge- 
 niulcs ^nd difpofitions of loul ; are differently 
 educated in families, in pubiick or private 
 fchools ; go into different trafts of reading 
 and thinking ; and. ihall agree to hold it ds 
 an unalienable right, facred from the deity ^ 
 that they may fcarch, examine and judge for 
 themfelvcs in all matters of religion j they 
 yvi4] moft certainly differ from one another \ 
 
 in their reljgious tenets and fentiments. ;< ^i So^f^^^ ^^ 
 As Saybrook Platform gives a right to any rdi-ti^^^nr^ "^ 
 
 inftitution, precept or example of any eccle- fctn^e^V cit 
 fiaftick council in the New Teftament ; lo fMrficiKv 
 the whole authority of (uch a council niuft be ft^fiW |>^t 
 derived from its conftituents, the parties con^ ciykn'W'iJ^ 
 cerned', and therefore luch a council can itui^ t»JCiu^ 
 have no authority but what is given them to i^i^f 0>«^ 
 decide any caufe whatfoever. ^riti-H ^^ 
 
 , Thus much 1 tWnk proper to offer, at pre- i <.{t«i.ra 
 fcnt, as a vindication of my renunciation cf'^ l* 
 Saybrook P atform, fo far as I view4t as dif- ^^^ 
 fciingtrom iht holy fcriptures, cither in 5ts 
 doftfin^s or difcipline, uut as 1 have fug- 
 gcftcd that that bouk is not fo criminal, ad 
 il>at the judgment of an ceckfiaftick co»ncil 
 
( i86 ) 
 
 upon articles of faith,or dodrincs of rcligiorii 
 to the lead conceivable prejudice or difad- 
 vantage of any preacher, profcffjr or church, 
 can be built upon it, or vindicated from 
 it ; I mean now to fhew that the fenti- 
 nients of our worthy anceftors, the compilers 
 of that book, were perfedlly the fame with 
 thofe I have attempted to vindicate in thefc 
 papers. In the preface to their Confeffion 
 ot Faith, they fay, p. 5, 6, " This Contcf- 
 iioQ of Faith we offer as our firm perfuafiony 
 well and fully grounded upon the bol'j fcrip^ 
 tures, and cammead the fame unto all, and 
 particularly to the people of our colany, to 
 be examined, accepted and conftantly main- 
 tained." How is this ? Did thefe good men 
 mean to impofe their confeffion of faith 
 upon the people of Connedlicut, and ab- 
 folutely to require their fubfcription ? Let 
 them anfwer for thcmfelves. " Wc do 
 not aflame to ourlelves, that any thing be 
 taken upon truft from us, but commend ta 
 our poople thefc following counfels." 
 
 I. *' That you be immoveably and un- 
 changeably agreed in the only fufBcient and 
 invariable rule of religion, which is the holy 
 fcripture, the fixed canon, incapable of 
 iiddition or diminution/* 
 
 II. " That you be determined by thi« 
 rule in the whole of religion. That your 
 
 ' faith be right and divjne, the w^rd of Gud 
 
( i87 ) 
 
 muft be the foundation of it, and the autho- 
 rity of the word the rcafon of it." 
 
 lil. *• That you be well grounded in the 
 firm truths of religion; We have willingly 
 taken p^ins to add the holy fcriptures,where- 
 on every point of faith contained in this Con- 
 feflion doth depend, and is borne up by, and 
 con^piend the fame to your diligent perufal, 
 that you be eftab!i(hed in the truth, and your 
 faith reji upon its proper bafis^ the word of 
 God'' 
 
 IV. Agdin, p. 8. ** That having applied 
 the rule of holy fcripture to aH the articles 
 of this Confcflion, and found the fame, upon 
 trials the unchangeable and eternal traths of 
 God : you remember and hold them faft> 
 contend earneftly for them as the faith once 
 delivered to the Saintc/' 
 
 Again, in their Confeffion of Fai^h itfelf, 
 Art. X. " The fupreme jrw^^^ by which all 
 ^titroverfies of religion are to be determined^ 
 and all decrees ni councils ^ opinions of ancient 
 writers^ dodirines of men and private fpirits^ 
 are to be examined^ and in whofe fentence 
 we are to reft, can be no other but the holy 
 fcripture delivered by the fpirit j into which 
 fcripture fo delivered our faith is finally re* 
 folved/' 
 
 I now willingly leave it to the world to 
 judge, whether the compilers of Saybrook 
 Plallormi did not firmly believe that all 
 
( iS8 ) 
 
 chriftians were happy in the enjfl^fment of 
 the divine and unalienable tight io fearch 
 the holy fcriptures j'and to receive or rejefl; 
 vrhalever opinions and Ycntinients they ju'lg- 
 ed agreeable or fepugnant to that unerfing 
 ftandard : And confeq'uently that no man; 
 or body of men, had authority to frame con- 
 feffions of faith and impolc thetii on 
 others. /■ ' '■ * ' . *• " ' '•' 
 
 ■ Thefe things being undeniable, how any 
 man, or body of men, (hould prelume to 
 judge for others, as to articles of faith tv^d doc- 
 irines of religion, and to cefifure and condemii 
 cheir fellow chriftians, on account of their 
 differing fentiments and tpinions, as to the 
 interpretation ci holy fcriptures -, and even 
 ^withdraw communion and felhwfhip from 
 thofe who differ from them, and dcrty thcot 
 many of the advantages ot chriitian fociety 5 
 or even any advantages whatfoevcr;and pre- 
 tend at the £anne time "a warrant for this 
 conduft from' Sayhrook Platform^ and, what 
 IS more ihuckirig yet, from the i^vV-zi; Telia* 
 ment \ mud be refolved cither into their 
 ihameful mifinterpr^tation of the Platform 
 and New Teflament both ; or their bold and 
 dariog prefumption,' pride, arrogance, and 
 itch tor dominion over others conlci^^nces. 
 ^ It is a fhame and fcandal to thofc who 
 condudt in this unreafcnabie and unfcrtptural 
 !^annsr>if not to religion ittelf, that it fhould 
 
 fiAjk.^ 
 
i »89 ) 
 
 J)e ' iolJ in Gaiby or publijhed in the flreeti df 
 j^Jkelon : For * the daughters of the PbililUnes 
 ii^i/i rejoice, the daughters of the uncircuM/r 
 died v;ili triumph ;* The enemies of our ho- 
 ly profcffion will.blafphcmc, when they jfliall 
 bel old chriftians crumbling into parts and 
 fadlions, condemning and anathematizing ©nc 
 another, excommunicating and being ex- 
 communicated, ar.d alternately depriving and 
 being deprived of the advantages of chriftian 
 fociety and communion : Becaufc they can- 
 hot tolerate one another in fcarching and 
 examining the facred canon, and believing 
 or rejcfting vvhat they fhall judge agreeable 
 or repugnant to it ! ' 5 • 
 
 ' I wi I conclude what I (hall offer on this 
 fubjeft with that very remarkable paragraph 
 of the renowned Chillingworih^ which, I 
 fancy, no true prote'ftant will read or bear, 
 but with great fatisfa£lion, efpecially when 
 they confider that it is the language of a 
 great man, converted from popery by his 
 diligent learch of ihfi Jacred kriptures. Ad- 
 drefling himfelf to a writer of the church of 
 Romey he thus fpeaks in vindication of the 
 proteftant caufc, " Know then. Sir, that 
 when 1 fay the religion of proteftants is in 
 truth to be preferred before yours; as on 
 the one fide, I do not underftand by your re- 
 figion the doftrine of Bellarmine orBar§mus, 
 61 any other private man amongfl: yd^ j nor 
 
( I?^ ) 
 
 the doflirlnc of' the Sorbonne or of the Jefuiis^ 
 or of the Dominicans^ or of any other pai ti- 
 cular company or focicty amongft you j but 
 that wherein you all ^grec,or profefs to agree, 
 the dodlrine of the council of Trent \ fo ac- 
 cordingly on the oth^r fide, by the religion 
 of protcftants, I do not underftand the doc- 
 trine of Luther or Calvin^ or MelanSihon^noi 
 the confeflion of Augfburgh or Geneva, nor 
 the catechifm oi Heidelberg^ nor the articles 
 of the church of England ', no^ nor the h^r* 
 mony of proteflant creeds and confeflions i 
 but that wherein they all agree, and which 
 they all fubfcribe with one accord, as the un- 
 doubted perfcQ: rule of their faith and ac« 
 tions, that is, the bible. The bible, I fay,th(^ 
 bible only, is the religion of ptoteftants, 
 whatfoever elfe they believe bcfides it : And 
 the plain, irrefragable, and indubitable 
 confequences of it, well may they hold asr 
 matters of opinion, but as matters of faith 
 tnd religion, neither can they with coherence 
 to their own grounds believe it themfclves, 
 nor require the belief of it of others, with- 
 out moft high and fchifmatical prcfumption. 
 I, for my part, after a long> and (as I verily 
 believe and hope) impartial feareh of the 
 true way to eternal happinefs, do profcft 
 plainly that I cannot find any reft for the folc 
 of my foot, but upon this rock only. I fee 
 plainly, and with mine own eyes, that there 
 
/ 
 
 I 
 
 ^ 
 
 ■tm 
 
 
 t