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<DATE>2014-04-21</DATE>
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<NAME>Kate Allen</NAME>
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<DIV1 TYPE="title page">
<PB REF="1">
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<P><HI>THE</HI> WINCHCOMB-<HI>Papers Reviewed.</HI></P>
<P>Wherein are contained &s;ome Choice Notes <HI>Concerning</HI></P>
<LIST>
<ITEM>The Government of the Church.</ITEM>
<ITEM>The Liturgy and Forms of Prayer.</ITEM>
<ITEM>The Ordination and Power of Mini&s;ters.</ITEM>
<ITEM>The Admini&s;tration of the Sacrament, &amp; &s;ome other Que&s;tions of our time.</ITEM>
</LIST>
<P><HI>For the u&s;e of</HI> Gloce&s;ter&s;hire.</P>
<P>In Veritate &amp; Charitate.</P>
<P>LONDON, <HI>Printed, for</HI> Richard Roy&s;ton <HI>at the</HI> Angel <HI>in</HI> Ivie-lane. <HI>1657.</HI></P>
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<HEAD>S. Augu&s;tinus de fide &amp; oper. <HI>c.</HI> 5. tom. 4. p. 13.</HEAD>
<P>Cum &s;ive per negligentiam praepo&s;i|torum, &s;ive per aliquam excu&s;abi|lem nece&s;&s;itatem, &s;ive per occultas obre|ptiones, invenimus in eccle&s;ia malos, quos eccle&s;ia&s;tic&acirc; di&s;ciplin&acirc; corrigere aut co&euml;rcere non po&s;&s;umus; tunc non a&s;cen|dat in cor no&s;trum impia ac pernicio&s;a prae&s;umptio, qu&acirc; exi&s;timemus nos ab his e&s;&s;e &s;eparandos, ut peccatis eorum non in|quinemur; at&abque; ita po&s;t nos trahere co|nemur, veluti mundos &s;ancto&s;&abque; di&s;cipu|los, ab unitatis compage, qua&s;i &agrave; malorum con&s;ortio &s;egregatos. Veniant in mentem illae de&s;cripturis &s;imilitudines &amp; divina oracula, vel certi&s;&s;ima exempla, quibus demon&s;tratum &amp; pronuntiatum e&s;t, ma|los in eccle&s;ia permixtos bonis u&s;que in finem &s;eculi tempu&s;&abque; judicii futuros; &amp; nihil bonis in unitate ac participatione Sacramentorum, qui eorum factis non con&s;en&s;erint, obfuturos.</P>
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<PB REF="3">
<PB N="1" REF="3">
<HEAD>The Review.</HEAD>
<P>_THat which at fir&s;t gave life to the following <HI>Papers,</HI> is the cau&s;e al&s;o why they are now <HI>revived:</HI> namely, the con&s;i|deration of many evils done to the Church of <HI>England,</HI> by the over|bu&s;ie actings of &s;ome men that &s;tile them &s;elves, <HI>Pa&s;tors of Gathered Churches;</HI> who, while they gather a few, &s;catter many. There is a &s;hort, but &s;ad <HI>complaint,</HI> which I have late|ly &s;een, written in the name of many thou|&s;ands of this <HI>Country,</HI> to this effect. <Q>1 That in &s;everall great Pari&s;hes, Market Towns and other, Mini&s;ters are placed, who own but a very few as Members of their Church, and preach judgement to the re&s;t, and deprive them and their children of the Sacraments, and other Mini&s;terial Offices (yet receive the profits) and account them but as Heathens, except they will enter in|to
<PB N="2" REF="4">to their private Covenant. 2 That the &s;aid Preachers wander abroad with their Di&s;ciples after them, invade other mens pa|ri&s;hes, di&s;tract the people, and alienate their mindes from their lawful Pa&s;tors. 3 That they &s;pread (under pretence of preaching Chri&s;t) very dangerous opini|ons again&s;t pari&s;h-Churches, and pari&s;h-Mini&s;ters, and again&s;t that order and Go|verment that ought to be re&s;tored to the Church of God. 4 That the &s;aid prea|chers pretend to be the men, by who&s;e fa|vour or disfavour other Mini&s;ters mu&s;t &s;tand or fall: Who&s;e Ordination they call Antichri&s;tian, and have a de&s;igne to plant their illiterate followers (whom they <HI>ex|erci&s;e</HI> to that end) in their places.</Q> The&s;e and the like grievances we hope Authority will in time redre&s;&s;e: In the mean time, it is the duty of Mini&s;ters that are left of the old &s;tock, to teach the truth and warn the people of the&s;e errors: To which purpo&s;e the following Papers are not of no u&s;e. In the Review whereof we &s;ee the &s;ub&s;tance of them may be referred (chiefly) to the&s;e Heads.</P>
<PB N="3" REF="4" MS="y">
<LIST>
<ITEM><HI>Of Church Government.</HI></ITEM>
<ITEM><HI>Of Publick Prayers.</HI></ITEM>
<ITEM><HI>Of The Mini&s;try.</HI></ITEM>
<ITEM><HI>Of Communion.</HI></ITEM>
</LIST>
<P>And of the&s;e we &s;hall note &s;omething in re|lation to the printed Papers.</P>
<P N="1">1. <HI>For Church-Government</HI> I cannot blame the <HI>Re&s;pondent,</HI> who had lived under the form of Epi&s;copacy, to own that ancient way. He denies it not to have been &s;ubject unto faults and errors by the mi&s;carriage of per&s;ons employed; who&s;e faults, if th<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters"> &s;houd be charged likewi&s;e upon other Go|vernments, no form, neither Civil nor Ec|cle&s;ia&s;tical, would be of any long continu|ance. I &s;uppo&s;e it were <HI>a good Reformation,</HI> to make &s;ome amendment in the <HI>Eccle&s;ia&s;tical Lawes</HI> (as about the abilities required in per&s;ons to be Ordained, <HI>&amp;c.</HI>) and to bring up the <HI>practice</HI> of the Church to the Laws. That Epi&s;copacy is not to be ca&s;t off, we the Ancients, <HI>Ignatius,</HI> and little reading in are verily per&s;waded by our o|ther, and by what we find in our own be&s;t Reformed Divines. No more need here be named but <HI>Zanchy</HI> from beyond &s;ea, and Bi&s;hop <HI>Davenant</HI> at home (who&s;e words you have in the Te&s;timonies) Bi&s;hop <HI>Davenant</HI>
<PB N="4" REF="5">(a man worthily much e&s;teemed by all par|ties) &s;aith, <HI>that among many Presbyters, that ad|mini&s;ter the Word and Sacraments in &s;ome one City, there was one by the Apo&s;tles them&s;elves, &s;et over the re&s;t, and (indowed) with a certain &s;ingular dignity and power. And it is manife&s;t, the&s;e Bi&s;hops thus e&s;tabli&s;ht by the Apo&s;tles autho|rity had their &s;ucce&s;&s;o<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">s in the &s;ame Cities by a continual order.</HI> And <HI>Zanchy</HI> &s;aith, <Q><HI>That in the Prote&s;tant Churches are not wanting Bi&s;hops and Archbi&s;hops indeed and in effect: But the good Greek names being changed into bad Latin, they call them Superintendents and general Su|perintendents. And where the&s;e names are not, yet there are wont to be &s;ome prime men, who have almo&s;t all the Authority. And why &s;hould we contend about names, when we agree about the thing?</HI></Q> I will onely adde upon this fir&s;t Head, what I hear is not di&s;plea&s;ing to the Presbyterians, I wi&s;h it may not be to the In|dependents (<HI>who&s;e chief Argument from</HI> Mat. 18. <HI>for the power of the Congregation, is an&s;we|red by con&s;idering, that matters &s;eem to be refer|red to the people, becau&s;e they pa&s;&s;ed at their a&s;|&s;emblies, though under cen&s;ure of Bi&s;hops and Presbyters.</HI> See page 112.) Namely the judg|ment of that mo&s;t Reverend and lear|ned Primate, Dr. <HI>&V;&s;her,</HI> now with God: who in four Articles lately printed, hath re|duced
<PB N="5" REF="5">Epi&s;copacy to the form of Synodical Government. The &s;umme is this, <Q>1 That in every pari&s;h the Rector with the Church|wardens note the &s;candalous and admoni&s;h them. 2. That they pre&s;ent the ob&s;tinate to the monthly rural Synod, con&s;i&s;ting of the Rectors of that part a&s;&s;embled under the Suffragan there to be cen&s;ured. 3. That the Acts of the monthly Synods be revi&s;ed once or twice a year by the Dioce&s;an Sy|nod, con&s;i&s;ting of all the &s;uffragans and &s;ome choice Rectors a&s;&s;embled under the Bi&s;hop. 4. That further Appeal may be made, in ca&s;e of grievances, to the Provin|cial Synods, <HI>&amp;c.</HI></Q></P>
<P>This is a way of conjoyning <HI>Epi&s;copal</HI> go|vernment and <HI>Presbyterial</HI> into one: which might happily content all &s;ober Chri&s;tians, &s;o as Church-affairs &s;hould be managed (to borrow words from the royal pen) neither with tyranny, <GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">p<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">rity, nor popularity: nei|ther Bi&s;hops ejected, nor Presbyters de&s;pi|&s;ed, nor people oppre&s;&s;ed: <HI>Whom God hath joyned together, let no man put a&s;under.</HI> So much of the fir&s;t Head.</P>
<P N="2">2. <HI>For Publick prayers.</HI> I &s;ee no cau&s;e to di|&s;like that which is (among the following te&s;timonies) cited out of Mr. <HI>Calvin</HI>'s Epi|&s;tle to the Lord Protector, wherein he &s;aith,
<PB N="6" REF="6"><HI>I very much approve a certain form of prayers, from which it may not be lawful for the Pa&s;tors in their function to depart; for the&s;e rea&s;ons, that help may be given to the unskilfulne&s;&s;e of &s;ome: that the con&s;ent of all the Churches may appear; that the levity and uncertainty of &s;ome men al|waies affecting novelties, may be regulated and re&s;trained.</HI> Yet neither doth <HI>Calvin</HI> here, nor do any of us deny a grave, mode&s;t, di&s;creet and humble u&s;e of Mini&s;ters gifts, even in publick, the better to fit &amp; excite their own and the peoples affections to the pre&s;ent occa&s;ions. But that any mens private &amp; &s;in|gle Abilities &s;hould quite ju&s;tle out the pub|lick forms of prayer, compo&s;ed by the joynt Abilities and gifts of Godly learned Gover|nours of the Church, this is that we cannot allow of. Neither do we conceive the &s;pirit of prayer to con&s;i&s;t &s;o much in utterance of words, which is but a gift of edification, as in &s;tirring up the Graces of faith and hu|mility, and other gifts of &s;anctification, wherein the very life and &s;oul of prayer con&s;i&s;teth. And certianly he that &s;aith, that &s;hort comprehen&s;ive prayer (ju&s;tly called <HI>The Lords prayer,</HI> becau&s;e he framed it for his Di&s;ciples) with an under&s;tanding, devout and faithfull heart, prayes very &s;piritually, very acceptably, and powerfully. Con|cerning
<PB N="7" REF="6">this prayer, I cen&s;ure it as too yiel|dingly &s;poken, which is &s;aid in the fir&s;t Let|ter, as if the words might be laid a&s;ide and omitted, the &s;en&s;e being kept: When as, in my opinion, it is an honour to our Saviour, and a good mark of his humble and faithful followers, to keep not the &s;en&s;e onely, but the very form of words which he hath com|mended: Nor can I &s;ee any rea&s;on why &s;o many in the&s;e times do omit the form, as if that omi&s;&s;ion were now become a di&s;tin|ctive character, whereby the mo&s;t godly preachers and mo&s;t Reformed Chri&s;tians might be known. But enough of this.</P>
<P N="3">3. As to the Ordination and power of Mini&s;ters, that Text (<HI>Tit.</HI> 1.5.) in&s;i&s;ted on in the Di&s;pute (adde <HI>Acts</HI> 14.23.) plainly &s;hews the <HI>Apo&s;tolical practice</HI> of Ordaining El|ders in every Church; and in &s;ucceeding A|ges a &s;ucce&s;&s;ion of Chri&s;ts Mini&s;ters was pre&s;erved by the like Ordination, as <HI>Eccle|&s;ia&s;tical Records</HI> do abundantly witne&s;s. That Churches parochial &s;hould be filled with tho&s;e that &s;et up <HI>a new or no form</HI> of wor&s;hip, and mini&s;ter holy things before they have received <HI>holy Orders,</HI> this I think was never heard of in our land, before the&s;e our times; and what the con&s;equence will be, we have great cau&s;e to fear, even the overthrow of
<PB N="8" REF="7">all Religion, and the introducing of Athei&s;m and prophane&s;s among our people. Tho&s;e words in the late <HI>Mournf<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">ll Complaint,</HI> pre|&s;ented to &s;ome Parliament men, are to the purpo&s;e: <Q><HI>You have placed in many of our Churches, and given the Tithes, and other profits belonging to the cure of &s;ouls, to men that refu&s;e to take any &s;uch charge upon them, and who are &s;o far from having the affections, or performing the duties of faithful Pa&s;tors to us, that they do pro|fe&s;&s;edly di&s;own any &s;uch relation, and con&s;equently all the duties thereunto belonging: Thence they neither Bapti&s;e nor Catechi&s;e our children, <GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">r do they administer the Lords Supper in our Con|gregations, our &s;ick and &s;eeble per&s;ons they vi&s;ite not, nor own it as a duty incumbent on them to take care for our &s;ouls.</HI></Q> The&s;e Mini&s;ters I con|ceive, being not Ordained, believ<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> their mi|ni&s;terial power to reach onely to tho&s;e &s;elect per&s;ons that are in Covenant with them, and &s;ubmit to their Church-way, as if the &s;aid power were received from the per&s;ons that con&s;ent thereunto. Thus have we Mini&s;ters that are <HI>Preachers</HI> to thou&s;ands, and <HI>Ministers</HI> (as them&s;elves &s;ay) to &s;ome few gathered out of the multitude; the re&s;t of the multi|tude in the mean time remaining (accord|ing to their opinion) almo&s;t in the quality of meer Heathens and Infidels: and if they
<PB N="9" REF="7">be not &s;uch, this &s;eemeth a way to make them &s;o. For, being not owned as Brethren by the gathered Church, and having good rea|&s;ons not to come into their communion, they are in many places de&s;titute of divine or|dinances without publick Prayers, Sermons, Sacraments, and in a ready way to loo&s;e Re|ligion altogether. But why do they not come into the Preachers placed among them by Authority? Becau&s;e they believe tho&s;e Prea|chers, however &s;ettled by the civil power, have not received the &s;acred Office by lawful Ordination: For we may ea&s;ily di&s;tingui&s;h between the <HI>Office</HI> and the <HI>place</HI> wherein the Office is exerci&s;ed. Preachers and Mini&s;ters are placed, and confirmed in their places by the Magi&s;trate or Civil power, but they re|ceive their mini&s;terial Office, or &s;piritual function by lawful Ordination, and laying on of the hands of the Presbytery. This is called the Power of Order, derived, not from the Magi&s;trate or Prince; not from the peop|le (they cannot give what they have not) but from Bi&s;hops and Presbyters, who al&s;o have received it from their Predece&s;&s;ors. The <HI>Mini&s;ters, Servants, Officers</HI> and <HI>Emba&s;&s;a|dors</HI> of Chri&s;t, mu&s;t have their Authority and Commi&s;&s;ion from Chri&s;t, either <HI>immediately,</HI> as the Apo&s;tles had, or <HI>m<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">di<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">t<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">ly</HI> by the hands
<PB N="10" REF="8">of Elder Mini&s;ters, as the lawful Mini&s;ters of our time have; nor may any take this ho|nour unto him&s;elf, but he that is thus called of God. The people indeed may be &s;aid to <HI>Call,</HI> that is, to <HI>invite</HI> and intreate Mini&s;ters to come unto them, but their <HI>Calling</HI> or <HI>Fun|ction</HI> is from God. The Lord of the harve&s;t <HI>&s;ends</HI> in the laborers; the great Shepheard <HI>&s;etteth</HI> Pa&s;tors over his flock; the Ma&s;ter of the Family <HI>appointeth</HI> Stewards for his hou&s;|hould to di&s;pence unto them the My&s;teries of God.</P>
<P N="4">4. For the admini&s;tration of the holy Sacrament, that &s;uch as have not received the <HI>power</HI> before mentioned by lawful Ordi|nation, do not admini&s;ter the Sacrament to all, we will not blame them, becau&s;e we con|ceive they have not power of mini&s;tring to <HI>any one;</HI> but that they condemn the <HI>lawful Mi|ni&s;ters</HI> for mini&s;tring unto the people of their <HI>Pari&s;hes,</HI> the &s;acred things which cannot rightly be denied them, this we may com|plain of. In the above-cited <HI>Mournful Com|plaint,</HI> among many other <HI>&s;ad</HI> pa&s;&s;ages, we finde the&s;e words: <Q><HI>You permit us not to cele|brate the memory of our dying Saviour in the Sacrament of his la&s;t Supper, and &s;o deprive our &s;ouls of that heavenly food, that our dear Lord hath with &s;o much co&s;t provided for us: We
<PB N="11" REF="8">would after many &s;ad violations, renew our Co|venant with Chri&s;t, and engage our &s;ouls more firmly to him, but you will not permit us. You complain of the loo&s;ene&s;&s;e of our &s;pirits, while&s;t you withhold the bonds that &s;hould knit us fa&s;ter unto Chri&s;t; you complain of our weakne&s;&s;e in re&s;i&s;ting corruptions, while&s;t you withhold the food whereby we &s;hould be &s;trengthened; you com|plain of &s;ei&s;m, strife and divi&s;ion, while&s;t by you the &s;acred pledge of &V;nion is detained from us.</HI></Q> Surely, I had rather the Church-gatherers &s;hould blame the Mini&s;ter for his <HI>indulgence</HI> to the people, than that the people &s;hould have cau&s;e in this manner to complain of his <HI>&s;everity;</HI> but the golden mean is to be inquired for. And this is di&s;covered in the en&s;uing Papers; where the Author endea|rours on the one &s;ide to avoid the <HI>preci&s;ene&s;s</HI> of &s;ome, that admit to the holy Table onely &s;ome <HI>few</HI> per&s;ons cho&s;en out of many hun|dreds; and the <HI>loo&s;ne&s;&s;e</HI> of &s;ome on the o|ther &s;ide, who admit hundreds and exclude not &s;ome <HI>few;</HI> namely, &s;uch as are ignorant and &s;candalous, &s;uch he would have <HI>noted,</HI> kept back and avoided, if after due admo|nitions they will not be amended. Who|&s;oever &s;hall peru&s;e two of the following Pa|pers, the fir&s;t entituled, <HI>A reformed Congre|gation.</HI> The &s;econd, <HI>The Congregation of</HI> S.
<PB N="12" REF="9">will acknowledge the Author to be no fa|vourer of ignorance and &s;candalous living, but one that is &s;tudious to advance and in|crea&s;e knowledge and piety, and to procure and maintain good Order. The more cau&s;e have I to note either the want of charity, or want of care in that Writer, who in a cer|tain <HI>Preface</HI> hath &s;natched the Argument out of the Letter <HI>May</HI> 26 and contrary to the Authors minde and the many expre&s;&s;ions in the Book, put upon him this The&s;is, <HI>That the ignorant and &s;candalous mu&s;t be admitted to the Communion:</HI> For it is one thing to admi|ni&s;ter the Sacrament in a Congregation, <HI>though mixt, i.e.</HI> though after your diligence in doing your part, there be a mixture of good and bad, as there will be while men are men; and it is another thing to admini&s;ter carele&s;ly to all &s;orts, without preparation, without ob&s;ervation, without &s;u&s;pen&s;ion of &s;uch as the Mini&s;ter is a&s;&s;ured, are uncapa|ble of receiving any benefit thereby. That the fear of a mixture is not rea&s;on enough to forbear the Sacrament, is (we &s;till believe) evinced by &s;ome (at lea&s;t) of tho&s;e Argu|ments. How they are perverted by the Re|penter, the impartiall Reader will ea&s;ily ob|&s;erve, if he plea&s;e to compare the places. I will here mention onely the la&s;t. <HI>As we offer
<PB N="13" REF="9">the Covenant to All, &s;o mu&s;t we offer the Seal to All, that do outwardly &s;ubmit to the Covenant.</HI> Out of the&s;e words the Repeater frames this Argument: <HI>The Covenant mu&s;t be offered to all; Therefore the Sacrament mu&s;t be offered to all, even to the ignorant and &s;candalous:</HI> Lea|ving out the qualification added to <HI>All</HI> in the letter; namely, <HI>that outwardly &s;ubmit to the Covenant,</HI> by which he might if he had plea|&s;ed, have under&s;tood, tho&s;e <HI>that profe&s;&s;e faith and repentance,</HI> and <HI>outwardly</HI> or in the eye of their neighbours, are not rebellious again&s;t good coun&s;ell and admonition. If profe&s;&s;ion of faith and repentance, t<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">at is, a voluntary &s;ubjection to the Go&s;pel be not the proper Quality of a <HI>Receiver,</HI> what is? And when &s;hall Mini&s;ters perform their duty of admi|ni&s;tration, if they mu&s;t behold fir&s;t the work of Grace wrought in the <HI>heart</HI> of every Re|ceiver? Let the Mini&s;ter in&s;truct, exhort, admoni&s;h his people; let the people al&s;o ex|hort, and admoni&s;h one another, yea let them <HI>&s;eparate and gather</HI> as long as they will; yet &s;till there will be a mixture: Perfect pu|rity is re&s;erved for heaven. Labour for pu|rity, labour for perfection we mu&s;t, but in the way of charity and humility, in the way of peace and order. The defence, not of neg|ligent, but of faithful Mini&s;ters in Pari&s;h-Churches
<PB N="14" REF="10">was the thing undertaken by this Re&s;pondent, who while&s;t he labored to com|po&s;e the difference by <HI>private conference,</HI> was unhappily engaged to a kinde of <HI>publick Di|&s;pute,</HI> wherein the Reader will quickly finde a great fault, <HI>wandring from the Que&s;tion,</HI> and he will find as ea&s;ily where to lay the blame. However, it may pa&s;s among the <HI>&s;cuffles</HI> of our time, not the wor&s;t. In the <HI>Relation</HI> we know not of any wrong done to the Oppo|nents, with whom the Re&s;pondent wi&s;heth no more contention, but what &s;hall pur&s;ue <HI>Truth and Peace</HI> with the &s;wifte&s;t foot. For he is not glad to &s;ee the divi&s;ions of <HI>Prote&s;tants</HI> and <HI>Papi&s;ts,</HI> muchle&s;s of <HI>Prote&s;tants</HI> among them&s;elves; lea&s;t of all, of <HI>Engli&s;h Protestants</HI> &s;t<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">iving to the ruin of our Mother Church.</P>
<P>All good men will joyn in Reverend Do|ctor <HI>Bernard</HI>'s mo&s;t charitable wi&s;h, That &s;uch as do con&s;ent in &s;ub&s;tantials for matter of <HI>Doctrine,</HI> would joyn in <HI>Di&s;cipline,</HI> and not let private intere&s;ts and Circum&s;tantials keep them thus far a&s;under.</P>
<P>I conclude with the words of an honorable and religious per&s;on: <Q><HI>This therefore is the be&s;t and &s;ure&s;t way, becau&s;e we are all apt to be decei|ved, to be &s;incere in our di&s;qui&s;itions, mode&s;t in our determinations, charitable in our Cen&s;ures,
<PB N="15" REF="10">and apt to communicate in things of evident Truth and confe&s;&s;ed Holine&s;&s;e.</HI></Q></P>
<CLOSER><DATELINE><DATE>Mar. 25. 1657.</DATE></DATELINE></CLOSER>
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<DIV1 TYPE="postscript">
<PB REF="11">
<HEAD>Po&s;t-&s;cript.</HEAD>
<P>THe Re&s;pondent hath been heavily cen&s;ur'd for what <HI>he &s;aid,</HI> at the end of the Di&s;pute, concerning <HI>Univer&s;al Redemption [vide E|pi&s;t.</HI> Davenantii <HI>ad</HI> Duraeum.] But <HI>he &s;aith,</HI> he will change his Opinion, when he &s;hall &s;ee the fol|lowing Paper of that Title &s;olidly an&s;wered. Mean while, he hopeth he &s;hall <HI>(by Gods Grace)</HI> patiently endure the lo&s;s and di&s;plea&s;ure, that in the&s;e times attend upon that and other whole&s;ome Doctrines.</P>
<PB REF="11">
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