A quaere, CONCERNING THE church-covenant, PRACTISED IN THE SEPARATE CONGREGATIONS. Sent with a Letter thereunto annexed, from J. G. to T. G. Wherein is proved that there is much evil and manifold inconveniences in the exacting and urging such a Covenant.  

Jmprimatur,  
Ja. Cranford   
Printed at London for John Bellamy and Ralph Smith, and are to be sold at their shop, at the three Golden Lions in Cornhill near the royal Exchange. 1643.   

A Quaere concerning the Church-Covenant, practised IN THE SEPARATE CONGREGATION  
By what warrant of Scripture or otherwise, can any Church of Christ impose any such express and formal covenant upon those that desire membership with them, as a peremptory condition of their admittance, as is now generally practised in all your Churches; We conceive the Scripture nowhere justifieth these proceedings, but rather judge there is much evil, and manifold inconveniences in the exacting and urging such a covenant.  
FIRST,  
COnfident we are (as confidence itself can make us) that there is no commandment given to the Churches for exacting any such Covenant of those that are to be admitted into Church-fellowship with them, so that we conceive any such exaction to be a mere human invention, and a strain of that wisdom that desires not only to exalt itself above all that is practised by men, but above that which is written by God himself; yea, though instances & examples could be produced of such Covenants both demanded and given, yet this may stand without any warrant of lawfulness, much more without the imposition of any necessity upon Churches at this day to make the like demand of their intended members; and most of all it may stand without any necessity lying upon Churches, to make the demand as of a duty of absolute necessity.  
First, no example bindeth but by virtue, and in the strength of some commandment, & if there were any thing necessary to be done which is not commanded by God, then must there be found weakness & imperfection in his Law; therefore to make any thing necessary which the Law of God maketh not necessary, is not to keep the Law, but (as James saith) to judge it.  
Secondly, there be examples found of many things done by many Christians (yea by whole Churches) in the primitive times, not only lawfully but with high and special approbation, the doing whereof in these times is not only no ways necessary, but liable to much question, whether lawful or convenient. The selling of lands and houses, by those that were the possessors of them, and bringing and laying down the money at the Apostles feet, was practised (we know) in the Apostles times, Act. 4. 34, 35. And as Tertullian witnesseth, continued 200. years together in the Church. But I know no man now that pleads for the necessity of any such practice, yea whether it would not be much inexpedient for the gospel, (and consequently in some degrees unlawful) if now put in practice, a few thoughts would sufficiently discover.  
Thirdly, and lastly, There is no question to be made, but that many times the diversification of circumstances, and aspects of things in the world, and course of God's providence, have not only a lawful power of dissolving the binding force and authority of many examples, but of suspending our obedience to many rules, precepts, and exhortations: as for example, that kind of salutation between men mentioned, Gen. 27. 26. 1 Sam, 20. 41. and oft elsewhere, being generally left and out of use; those injunctions of Paul, Rom. 16. 16. 1 Cor. 16. 20. and elsewhere, Greet yea one another with an holy kiss, impose no such literality upon the Saints in these days as they did, when they were written; neither do I conceive (nor I suppose you) that the Elders of the Church are now bound to anoint the sick with oil, because this is commanded, James 5. 14. neither do I conceive that the French Churches lie under any guilt of sin, for suffering their teachers to have their heads covered in their public ministry notwithstanding that rule or direction of Paul, 1 Cor. 11. 4. Every man praying or preaching having any thing on his head, dishonoureth his head, because that topical custom amongst the Grecians, upon which Paul built this rule or assertion, is wholly disused by their Nation, and the contrary generally practised amongst them. Though I do not think this Scripture is to be restrained to the teacher only, but to concern as well the whole Assembly of men present, who are all here said to pray or prophecy in a passive sense, (as women also are) that is, to partake of these ordinances with the teacher: Other like instances might be given. And doubtless the rule that Cameron gives, who was a man of as much learning, sharpness of wit, and happiness in opening the Scriptures as any the reformed Churches in France, yea I may say in any part of the world have enjoyed of latter times, is most true. There are many things commanded in Paul's Epistles, whereof there is no use at this day, (viz. as touching the literal and precise observation) as is that of prophesying, 1 Cor. 14. and concerning the habit of women prophesying, which belong not to our times; but concerning prophesying we shall God willing move some special queres afterward. And I verily believe, that one main reason and grand occasion of all separation from us, (on that hand you are gone) is, because the words of the sacred text fitted to particular occasions, and to the condition of the times wherein they were written, are taken and applied by such men to themselves and others, as they find them, without due respect had to those weighty and material differences that are between one and the other: as might be demonstrated at large, (if it were any part of our present purpose.) In the mean time evident it is by what hath been said, that though particular instances could be produced, wherein the Covenant so much magnified, so indispensably urged by your Churches (generally) upon their members before their particular admission, yea by some Masters of your way defended in writing as the very form and essence of a true Church, (the writing here hath gone a long time under your own name, but of late I hear you have disclaimed it) hath been practised by former Churches and put upon those which desired membership with them, yet there is no sufficient ground to conclude a necessity now lying upon all Churches to do the like, except there be a precept or command found for the doing of it, no nor yet to prove a lawfulness of doing it, except circumstances lie clear and fair for the doing it, nay a precept or command itself will not evince a necessity hereof, if any master or grand circumstance be now changed or altered, upon which the precept was given: but yet notwithstanding I add, in the Second place, neither do the Scriptures afford any instance or example, wherein any such Covenant hath ever been demanded or exacted by any particular Church of those who desired fellowship with it: But many instances there are wherein only upon a sober profession of their faith in Christ and entertainment of the gospel, men have been received into Churches without the least noise or mention of any such Covenant. Act. 2. 41. They that gladly received his word were baptised, and the same day there were added unto [the Church] about three thousand souls: some of your judgements strongly conceit that they espy their Covenant in these words [were added;] but surely if they were assisted by the same imagination they might as soon discover it in those words, Gen. 1. In the beginning God made Heaven and Earth; for to any reasonable and disengaged apprehension, that word [were added] with the number of converts joined with it, only expresseth the exceeding great work of God, in making so great an enlargement or addition to his Church in so short a time: and doubtless a man must get a dispensation for his understanding, to enable him to think or believe that within the compass of half a day, or little more at the most, perhaps somewhat less, (for the former part of the day was well spent before Peter began his Sermon, vers. 15. and how long he continued the Preaching is uncertain, it seems he was not very brief, vers. 40.) three thousand persons should particularly and distinctly one after another in the same place and before the same persons being examined and tried, take a solemn Covenant repeating the Contents and words thereof; doubtless the art and method of such dispatch is utterly lost and perished at this day, either the Covenant they made was very brief, and but an act to yours, or else the motion of their tongues in speaking was much swifter than our thoughts: you must favour yourself beyond all reason in both these suppositions, or else suppose no longer your Covenant here. Besides evident it is, that these that were added to the Church, were baptised before; this is affirmed of them: Now being baptised, and that in an orderly and right way, as you will not deny, this did immediately qualify them for Church fellowship according to your own grounds, and the truth itself, therefore they needed not the mediation of a Covenant to make them capable hereof: so that you see an impossibility of any Covenant to be implied here. And if you be not relieved at this door, there is little hopes to find more charity in this kind at others: Philip required no other Covenant or condition of the Eunuch to qualify him for baptism, and thereby to give him entrance into the Church, but only to believe in the Lord Jesus with all his heart, and to profess it to him, Act. 8. 37. When Saul assayed to join himself with the Disciples at Jerusalem, Act. 9 26. the reason why they declined him for a time, was not because they tendered a Covenant to him and he refused it, but because they were all afraid of him and believed not that he was a Disciple; implying that had they believed this concerning him that he had been a Disciple, a believer, they would have received him without any more ado; yea upon Barnabas his mere Testimony of him without any Covenant subscribed, confession made, or word spoken by himself, he was received, vers. 27. 28. So again Act. 11. 24. there is mention made of many that were added or joined to the Lord, i. e. were immembred into the Church, but no more words of any such Covenant as you urge, than a deaf man may hear: If you peruse the passages of the New Testament further, you will espy many more stars of the constellation, neither can you here have recourse to those Covenants mentioned in the Old Testament, Ezra 10. 3. Nehem. 9 38. to pattern you withal, for than you flee to a Sanctuary which yourself have polluted, by destroying all sympathy and agreement between a national Church and that which you call instituted or particular: and besides to forsake the guidance of the Spirit of God under the New Testament, to seek to make out our thoughts by the old, is to ask the twilight in the Evening, whether it were light at noon day. Moreover if desire of brevity (for the present) did not bind my hands, it were easy to demonstrate unto you what a solemn disagreement there is many ways between these Covenants and yours, and particularly in that precise circumstance which must have relieved you.  
3. To me there is no imaginable use or necessity of this your Covenant, because believers, willing, or agreeing, to live together in the same body are bound by greater bonds a thousand fold then any Covenant they can make between themselves, to perform mutually all, and all manner of love, service and Christian duties whatsoever, Christ himself is the greatest of bands and of all manner of obligements or engagements whatsoever both to knit and hold Christians together, and to make them of one heart and of one soul, and to keep them so: by whom (by Christ) all the body being coupled and knit together by every joint, &c. Ephes. 4. 16. And where the Scripture speaks of other bands with him and besides him, (yet all relating to him) endearing and binding Christians together as close as ever their hearts and souls will pack or work into one, amongst them all your Covenant cometh not into any mention or remembrance, There is one body, one Spirit, even as ye are called in one hope of your vocation, There is one Lord, one faith, one baptism, one God and Father of all; surely if they had been joined and jointed together by any such Covenant as you speak of, and this Covenant been of divine justification, and of that high and sovereign consequence as to give them their very life, being and subsistence as a Church or body, the Apostle could not have so far forgot himself as not to have inventoried it amongst its fellows, especially there being no place (that I can readily call to mind) more commodious throughout all his writings to have made a particular and an express mention hereof then here: And for my part I freely and ingenuously and in the simplicity of my heart profess unto you, that I neither know what further or greater duty or service of love in any kind I can desire or wish of those my brethren in Christ, upon whom the providence of God together with my own voluntary election either hath or hereafter shall cast me in Church-fellowship, than what they stand bound by the common band of our mutual interest in the same God, in the same Lord, in the same baptism, in the same faith, in the same hope, &c. to exhibit, tender, and perform unto me without the express of any such covenant made with or unto me; nor yet can I conceive how possibly I should have any better, richer or stronger assurance from them for the performance hereof unto me by the virtue or aid of any such covenant above what I have by the power of that grace and godliness which (as far as I am able to judge) worketh effectually in them, and subjecteth them to all the said bands and obligations; nor can I think that he whose strength to do evil will serve to trample under feet the blood of the Lord Christ, to cast the commandments of the glorious God behind his back to betray the hope of his own peace and glory, will ever be kept in a Christian compass towards me by any promise, band, or covenant of his own, I know not how to think it a sin in me not to desire or exact a greater security for my portion in the Saints than God himself hath given me, and established me in: I hear your answer be, that your covenant respecteth as well every man's faithfulness towards God as discharge of duty towards one another, and therefore in this regard (at least) there may be a necessity of it. To this I make answer in few words; First, why is not then the unnecessary part, at least of your Covenant (which I conceive is the greatest) viz. that which concerns the Covenanters duty towards his fellow struck off? Secondly, if such a Covenant as this, with or towards God be so necessary a duty, why is the place of it nowhere to be found amongst all the commandments of God? doubtless God requires it not at our hands, to be either more provident or zealous for his glory than he is himself. Thirdly and lastly, it is neither lawful before baptism, nor necessary after; therefore the necessity of it falls to the ground, and is not defensible; that it is not lawful before baptism is evident, because it is not lawful for a Church to receive the unbaptised into fellowship with them as members of that body, neither is there example or appearance of warrant in Scripture for such a thing. As evident it is that after baptism it is altogether unnecessary, because baptism doth immediately qualify, for Church fellowship, (as hath been said, your own principles not gainsaying) and the Church itself, by admitting any to her baptism, (ipso facto) admits into her fellowship and communion. Therefore I add:  
4. That the requiring and exacting of such a Covenant of men, and the imparting of Church fellowship upon it, I conceive it to be an unchristian usurpation upon the consciences of men, and a tempting of God, by laying such a burden upon his people, which he must give strength (more than otherways were necessary) to bear, or otherwise they must suffer (at least) (if not fall) under it; and I believe, I know some worthy every ways of the honour (according to the line of men) who desirous of entrance into some of your Churches were turned back, by dislike of that new door of your Covenant.  
5. And lastly, We conceive the exacting and giving of such a Covenant is not only a thing unnecessary {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as something above any thing that is written, but of worse inconvenience also, (at least, as many of those that are engaged in it, are wont to interpret and draw the importance hereof) for many look upon a Covenant they have made with a particular Church as a partition wall wholly to separate them in care, affection, dependence, and from all other Churches and the Saints of God throughout the world, and take it for an authentical discharge, and release from heaven from troubling themselves any ways with the affairs of other Churches as ministering unto their necessities at any times. It was not much short of this which a great defender of you faith professed plainly unto me not long since, and that before some witnesses. Calvin well observes upon Rom. 16. 16. that Paul's study and desire was by his careful remembrance and sending the mutual salutations and greeting of one Church to another, quantum in se est, mutuo amoris nexu devincire inter se omnia Christi membra: As far as it lay in his power, to bind all members of Christ whatsoever in one and the same mutual band of affection together. Now if Paul herein did the will and commandment of God, (which I cannot think you will deny) then as your Saviour charged the Scribes and Pharisees, that they had made the commandment of God of none effect (they had taken a course to do it, they had done that which directly tended thereunto) by their traditions, so (we conceive) we may justly challenge your Covenant for an ill look, or malign aspect, upon that part of the will of God, wherein he desires that all believers, the world over should desire to maintain a free intercourse of the dearest love and tenderest affections one towards another.   

A LETTER SENT From I. G. to T. G.  
My dear Friend,  
WHom I love and honour, if not enough, yet (Certain I am) very exceeding much in the Lord, I am sorry there being differences between us otherwise, that in this we should so perfectly and so long agree, neither to send so much as a small piece of his mind to other for a love-token; upon which of us the Law of love and Christian acquaintance rather imposed it, to have first appeared in breaking this agreement, the same Law prohibits to dispute. Whether it will ease the burden on my part or no, I leave to your ingenuity to consider and determine; but this I may truly say unto you, that I have had many thoughts from time to time since your departure from us, that have dearly longed after your bosom, and would hardly have been kept from their longing till now, but by a strong hand of some indispensable occasions, and employments otherwise; And if my respects unto you did not command me to entreat you more gently in this behalf, I might truly charge upon yourself (in part) the occasion of my silence hitherto, your authority, grace, learning, parts, judgement & example, have made the stone of separation among us so massy and heavy that we are constrained to be at double pains and labour in removing and rolling it from the consciences of men. A great part of our employment is to staunch the issue of that fountain of blood, which you (I presume in simplicity of heart for your part) have opened in the womb of our Churches here; we hoping again your reunion with us and return unto us, through the power of our Lord Jesus Christ who is is able to give you light to comprehend your darkness in those things lying yet under dispute between us, are willing to save you what sorrow we can against the time of your return, and for this purpose endeavour ourselves to make your mistakes as innocent as may be, and to keep as many as we can from falling thereby. Dear brother that there were a heart in us to lay our heads together to find out (if possible) some course that the Sword may not always thus devoured doubtless there are waters to be found that will much assuage the heat, if not wholly quench the flames of these contentions and divisions. How greatly is it to be lamented that he by whom God hath reconciled the world to himself, should be made a means of dividing this reconciled world between themselves! The heavens (I doubt not) will accord us, yet were it our greater comfort and glory if they might be prevented herein by the earth. I verily believe it would strike a great stroke in compremising this contention, if the great men and chief leaders on both sides could be persuaded but to take fast hold upon this free and noble resolution, which yet I suppose we all intend to do, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, rather to do sacrifice to the truth then to be in bondage to suppostions. I know not how to open my mouth wide enough to show you the enlargement of my heart unto you, if we saw the truth clearly with you, you should not reign alone, we would doubtless at once divide such a kingdom with you. Many indeed of your party are ready to say in effect, that as it is heaven that separated you from us, so it is the world that separates us from you: But if you have the truth with you (which indeed if you have at least in many of your beloved maxims, woe to my wits, reason and understanding; never poor man so strangely misused by such friends in this world) it would never be a debtor to such interpreters or agents for it. As for the world, if it be as little on that side the Sea as it is on this, it will never be so much as a moat in your eye to hinder you from seeing any truth of God clearly. But as little as it is with us, we think it too great and too good to be sacrificed upon the service of an error at any time. Otherwise I doubt not but the Saints of God in England tread as light upon the earth, as you do in Holland, and are as ready to buy the truth and give as good rates for it as the best Merchants among you, but howsoever I knew that this left-handed spirit rules much in men of your way, who not ontent to make our standing nought, labour much to make us worse than our standings, yet I make no question but your anointing teacheth you better, and more Christian thoughts concerning us. And if we judged it any advantage to the truth and cause we maintain against you, we durst view moral imputations with you, and are confident that we could assign and suggest against you both as many and as likely indirect and fleshly grounds for your departure from us as you can against us for keeping our first standing and profession. But the truth will never be made great by such demonstrations or arguments as these on either side, sometimes the truth is there where a man for many reasons would think there were least hope to find it, and again many times fair overtures, and many pleasing inducements will but deceive and disappoint men in this kind. And as for that kind of truth which we inquire after and toil in the fire of contention to find out, viz. spiritual and divine, there is no substantial and satisfying means for the discovery of it, but by a holy, humble and unpartial consultation with the oracles of God, yea if it be of that species or especial kind of truth which is not spread (like the Mannah) upon the face of the Scriptures, but lieth low amongst the deep things of God, 1 Cor. 2, 10. as it seemeth your truth in those questions depending between us in part doth; now it is not sufficient simply to consult or ask (as it were) the Scriptures concerning them, but they must be examined and reexamined again and again, both solitary and in consort, they must be put home to it, and urged, and pressed close together before they will speak their mind plainly in this case or deliver out any of this treasure, yea in many cases a man must be content to go to one end of the Scripture to know what they mean in the other, yea (that which is much considerable, and I fear wants that which belongs to it) they may seem to deliver many pleasing and plausible answers under the shadow whereof the judgements and consciences of men be much refreshed for a season, so that they may be ready to shout for joy, and congratulate themselves with his acclamation that said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, he had found, he had found, and yet none of these answers, neither be the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the true direct and bottom meaning of them: As Samson gave Dalilah answer upon answer to her question or demand, which pleased her for a time carrying a semblance of reality and truth in them, but still her experience discovered the insufficiency of them, and then she rejected them and would not give over till she had the true answer indeed, Judg. 16. 7. 8. so doubtless the Scriptures may in many places (to our apprehensions) affirm many things, and deliver out many notions of choice approbation to us for a time, the weakness and effects whereof notwithstanding farther time & experience and a clearer light may discover, yea there may from the same Scripture rise up many meanings and interpretations before us one after another, that may be in our eyes as Eliah Jesses eldest son was in Samuel's (when he was sent to anoint one of his sons for King) surely (so he looking on Eliab) the Lord's anointed, is before him, but he was yet a great way off from the Lord's anointed there was Elihah, Abinabad, and Shannuah, and more than as many more presented before him, before David came in sight, who was the Lord's anointed indeed, he was behind and a great way off in the field, and must be sent for before he comes: so the anointed sense and meaning of the Scriptures may yet be far off when we persuade ourselves with the greatest confidence it is before us: And as he said of benefits, Multa perdenda sunt ut semel ponas bene, A man must bestow many amiss, that he may bestow one well; so many times a man must cast away many interpretations of Scripture, (and those sometimes such as otherwise he would not wittingly part with) that he may interpret at last as he ought to do. I make no question but you have had experience hereof in yourself more than once; for my part I confess it hath been a very frequent thing with me in the course of my studies and meditations, to meet with both from the pens or mouths of others, and by mine own conceptions also, some interpretations which have much affected me upon the first greeting, yea which for a time I have nourished in my bosom, and have treasure of, and yet afterward have apparently seen, that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. my rejoicing was not good, and by a strong hand of superior conviction have been compelled to call that darkness, and so to east it from me which sometimes I called light, & kept close unto.  
Wherefore I beseech you by the tender mercies of Jesus Christ, and by the glory of those many talents given unto you, the strength whereof, methinks, should so work, as to break through a napkin and disdain so weak and contemptible an enclosure, once more to survey with a single, unpartial and disengaged eye, your present thoughts and apprehensions concerning these things which have removed you from off an English Table, and put you under a Holland bushel. Confident I am that there is a light beyond your light in these matters, and which you are very capable of, if your eye by your long slumber be not over heavy to open. I profess in the sight of God, & in as great singleness and simplicity of heart as ever man in this world spoke word unto you, that I do as clearly apprehend error and mistake throughout the greatest part of your way, as I do in this conclusion, that twice two makes four. The necessity of your Covenant, Prolix confession of faith putting men to deliver their judgements in points of doubtf●●● disputations upon and before their admission into your Churches; the power of the keys and of ordination of Pastors to be the right and inheritance of the whole body of the Congregation and of every member indifferently, and promiscuously, the divine institution or peremptory necessity of your ruling Elders, the necessity of widows as Officers in the Church, the absolute necessity of one and the same government or discipline in all particulars whatsoever for all Churches, in all times and places, a full and peremptory determination of all things whatsoever appertaining to the worship of God, with divers such like positions (which are the very life, soul, and substance of your way) I am at perfect peace in my thoughts that you will never be able to demonstrate or prove from the Scriptures to any sober minded or considering man, I am loath to overcharge you with words or writings; To desire you to return and to repair the breach you have made upon us, I confess were a hard mention, and of slender hope to be obtained, were it not made to a truly great and noble spirit: and (Caeteris paribus) the request were more reasonable from you to me, and others with me to go over to you then, that we should desire you to return back unto us, because you have suffered already (at least in the thoughts of many) under the disparagement of some inconstancy, and equal it is when there is not some overruling reason to the contrary, that burdens should not be doubled, but rather divided. But herein I beseech you consider your advantage is the greater, you have by this means {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a greater and better sacrifice, to offer upon the service of the truth and gospel of Jesus Christ, than we, if you can apprehend the truth with us, and deny yourself the second time in coming over to us. And yet give me leave to say this unto you, though your restitution to us be one of the first borne of my joy in this world's wishes, & the dayther of would be unto me above the days of the year, yet had I rather mourn over your absence still, then bring you hither any other ways then by an angel of light, I relish no satisfaction to any my requests from any, but what I purchase more by reasoning, then by requesting; and for your part I know that innovations of this nature, a friend and a feather are alike, except reason make the difference, I have made upon some words of encouragement from your mouth (related unto me by D. P.) and propound a Quere unto you concerning the head of your way, your Church Covenant, with some reasons hereof; If you be willing to treat with your old friend in a way of this commerce, I shall hereafter (God willing, as health and liberty agree) desire like satisfaction of you in some other particulars of your way, if the motion dislike you, neither have I any further pleasure in it, if you shall suspend your answer, give me leave so far to please myself, as to interpret your silence a ground of hope that your own coming is not far off; or otherwise if your answer be too strong for me, and able to remove my mountains out of my way, they are not Seas that shall keep friends asunder any longer; I am yours (if you care to own me) send me over the silver and bright shining wings of truth, and upon these I come flying over to you out of hand, I would be as glad of a bargain of truth at any rate whatsoever as another, God having taught me how to drown the world in the least drop of the water of life: only this I desire may be the Law of dispute between us, that since the strength of the confidence of your way is such as to break out into a departure from us (and I conceive double light is required for separation in any kind, whereas single light sufficeth for any man continuing in his standing) you will go to work as a Prince and not as a beggar, and command the truth which you hold and practise in opposition to us, by a high hand of pregnant and express Scriptures, and not beg any thing by any loose or faint interpretation or supposition; we look for, letter for letter, word for word, and little for little, to the proof of all you maintain against us, and judge it somewhat hard to be forsaken in such a manner, only because our logic is more dull and less piercing than yours; I have used the more liberty of speech unto you because I know you are able to bear it, and pity it is but a good pair of shoulders should now and then be balanced. The mighty God and Father of our Lord Jesus Christ teach us how to make something out of nothing, and by the use of a miserable distracted and broken world, how we may compass and fetch in the days of eternity; Grace, Peace, and Truth be multiplied unto you and yours, from the great fountain of these heavenly treasures.  
Yours in the Lord for the greatest services of Christian love and acquaintance. J. G.   
FINIS.