TRUTHS In a true LIGHT. OR, A Pastoral LETTER, to the Reformed Protestants, IN BARBADOS  
Vindicating the Non-Conformists, from the Misrepresentations, commonly made of them, in that Island, and in other places: AND, Demonstrating, That they are indeed the truest and soundest part of the Church of ENGLAND.  
From, Francis Mackemie, Minister of the Gospel.  2 Pet. 3.17. 
Beloved, Seeing ye know these things before, beware— Lest ye fall from your own steadfastness.  
EDINBURGH. Printed by the Successors of Andrew Anderson, 1699.   

Truths in a true Light.  
An Epistle, To the Reformed PROTESTANTS of Barbados.  
Gentlemen;  
IT has been too notorious, what Diabolical Designs, and base Plots the Emissaries of Rome, have contrived, promoted, and attempted, to over throw that Glorious work, and cause of Reformation, or to lead or cajole us back into our antichristian Slavery, Idolatry, and Supersttion; and for Effectuating thereof, they have not been wanting, neither have stuck at any thing, to widen our breaches, augment our Differences, hinder our mutual Condescensions, and our endeavoured Accommodations, raising implacable heats, and keeping us asunder by Distinguishing Characters, and Discriminating Names; setting up contrary Interests; and often raising violent Storms of bitter Persecutions, instigating the Ascendent Party, still to trample upon the Non-Con's, and by all means to render them black, and odious; and all this, and much more, to ruin Protestants, and weaken the Protestant Interest. And it deserves to be bewailed, that in all their Jesuitical Intrigues and evil designs, they soon found too many Protestant Tools, unadvisedly to concur with such sworn Enemies of the Reformation; too much whereof appeared in the late Reigns; & I wish there may not be found among us still, too many Incendiaries, to raise Dissensions, and stir up unchristian Heats, among Reformed Protestants, that we may become a prey still to the Common Enemy.  
But blessed be God, for our seasonable, and happy Revolution, that has in a great measure broke the deep projects, of that Jesuitical Party; and by an Established Liberty, to all Dissenting Protestants, has bound the Hands of former Persecutors. I wish the Persecuting Spirit, and Inclination, were gone too; and that many unawares were not promoting, and encouraging again, the old Malice, and grand Designs of the common Enemy, by their Tongues, in railing, reproaching, and decrying, a great part of the purest Reformation, under the Discriminating names of Presbyterian, Puritan, Fanatic, Calvinist, and what not? And how many are simply led away, by a hot, violent party, and suffer themselves to be imposed upon, who know not the matters of our lesser Differences, and say little against Intolerable Popery, and the most dangerous Heretics, but all their Industrious Venom, is spewed out and leveled against their Protestant Brethren, of the same Reformation, and of the same Kingdom; and yet seem to be in Charity with the same particular Profession in other parts of the World.  
All who study Histories of the Protestant Reformation, may be assured, that the Reformed Church of England, consisted all along of two sorts of men; first, many Sober, Moderate, Sound, and Tender men, who never were for Persecution of Protestants, and would willingly have parted with many unscriptural Ceremonies for the Church's Peace, and gaining Dissenters; and the Seed or Root of these have been from the Original of the Reformation, and abounded in the Reigns of Q. Eliz. and K I I. of England; and were Antiarminian, and faithful to the first Doctrine, and Protestant Articles of the Church of England, and continued the prevailing party, until the Reign of Ch. the I. There was also another, hot, and Violent party, who were ready to brand the Sober, and Serious of their own Church, as Puritans, Precisians, and fanatics, betrayed their own Articles, embraced Arminianism, and grew more zealous for Rites, and Ceremonies, than for the Essentials, and Substantials of Religion; crying up Uniformity and Conformity, more than true Christianity; acting Supra-Canon, and instead of coming farther from Rome, by a further Reformation, which our first Reformers designed, and the moderate party desired; they both in Doctrine, Practice and Ceremonies, made several advances towards Rome, as Dr. Du Moulin, sometimes History-Professor of Oxford, relates in his Short History thereof; which advances gave Popes and Papists no small hopes of England's return to Rome, as a Jesuit affirms, showing the changes in the Church of England, and its affinity to Rome, for, he saith, The Doctrine is altered in many things; The Pope is no longer Anti christ: Images are tolerated▪ Praedestination on fore seen works: Universal Grace: Inherent Righteousness, are all granted:  is Preached up: they have given to the 39 Articles a Catholic sense: they acknowledge the Authority of the Church in deciding Controversies, about matters of Faith, and interpretation of Scripture: they make frequent use of the more venerable Names of Priests and Altars; and to be a Calvinist in England, is to be a Traitor, and a Heretic, or worse; to which may be added, bowing to the East, and Altar; and setting up unlighted Candles in Churches, which Dr Warmestry, one of their own spoke against, and said, That they were a fit Emblem of our Ignorant, and unprofitable Clergy, which filled up the Candlesticks of the Churches, but gave not Light. And this party was Rampant in laud's time, who had a party of Monstrous tools, as Montague, Heilin, Poc●…nton, Dow, cousins, Shelford, Beel, Stafford, Watts, and Fedder, of no small figures; with many more, who under their own hands, Published Arminian, and downright Popish Doctrines, and Tyrannical and enslaving Maxims of State, and were so countenanced, and protected by the King, and some of the Court, that they carried all before them, and it was no small Crime for any to speak against their Romish Innovations, and Intolerable Usurpations, both in Church and State, as in the Cruel unchristian, and Illegal punishments inflicted on some of their own Communion, until their Designs were seasonably opposed & checked, by such of their Church who were sincere, and uncorrupted, when backed by Lords and Commons Assembled in Parliament, in the year 1640 complaining in bold speeches of those that went after the Romish Way: and though Laud had justly meted to him what he measured out to others, which gave a considerable blow to his party, and by that Revolution of Affairs, greatly frustrated the hopes of Rome, who were filled with great Expectations of Changes, by their Agents and Deputies in England; and though many suffer of almost Twenty years' abducation from the Pulpits, during the Civil Wars; yet it is to be feared the Seed and Spawn of this faction, has been growing since in the Church, and so prevailing a party, as were able to obstruct that Union, accommodation and Comprehension, designed between the Church of England and Dissenters, first by a Commission from our most Gracious KING, and late Gracious QUEEN, and next by a Convocation, who had but very small regard to their Majesty's Supremacy in ecclesiastics, and who so vigorously opposed what they had so lately addressed their Majesties for.  
I should gladly embrace an opportunity to inform such of you, as have never been in Europe, what Presbyterians and Dissenters are; who suffer yourselves to be strangely imposed on, & know little more of them, but misrepresentations & calumnies thrown upon them, by malicious Ignorant and ill-minded men, as if they were Monsters, and most insufferable in Church and State; though they are a considerable part of the Protestant Reformation, agreeing in all points of Faith, and Divine Ordinances, or parts of Worship, with the Established Church of England; and the likest to them of any Protestants, differing only in Ceremonies, Government and Discipline, of which I shall hint a little in this Epistle. Therefore in Scotland, they were the first Reformers of that Kingdom from Popery, though originally by mean and inconsiderable men, and in opposition to a strong Court party, and not only without, but against the Authority of the State, which demonstrated the more of the hand of Divine Providence therein. And notwithstanding all their struggle with Popery and Praelacy; which in the late Reigns have been obtruded upon them, contrary to Oaths, Laws, and repeated Establishments of that Kingdom; yet they went a greater length in Reformation, than their Neighbours in England, who upon prudential Considerations retained some Ceremonies, lest it should be dangerous to Reform all at once, as Scotland did. And in that Kingdom Presbyterians are now the Established Church, and those of the Church of England there, are the Dissenters, and have far less Reason for it, than we in England.  
As to those of England, they were from the beginning a part of the English Reformation; for the best Histories inform us, those who chief had the first managment of the Reformation, were divided into two Classes, much what equal in number, and quality of Interest. Some of them, as Bishop Hooper, Coverdale, John Fox, John Rogers, and Peter Martyr appeared vigorously for an absolute and thorough Reformation, according to the Model Calvin had given of it, and so it would have been a Presbyterian Reformation; but others, as Cranmer, Ridley, Cox, and others were peremptorily of the Judgement, that a Reformation in all points at first, would be of dangerous consequence, and that at once to reform all, would be to reform none at all; and though the Judgement of the latter prevailed, yet all approved of the former as best, tho' some approved not the juncture as seasonable, until the People who were almost all Papists, were better instructed and disposed to receive the impressions of this entire, and perfect Reformation; therefore they were left not without hopes of a further Reformation, from their Posterity and Successors, which we were assured of by a sentence in the Preface to old Common Prayer Books, but left out of the new. And so it was for that time agreed on, that for the better gaining of Papists, some Ceremonies, and a great part of the Roman Service, were to be kept. Thus both parties concurred and united in hopes of a further Reformation, until the bloody Marian Persecution under which some of both Classes fell and died Martyrs, others became Refugees abroad; and upon their return, instead of a further Reformation, Uniformity Acts were promoted, and passed in the first of Eliz. Yet during the Lives of some good Bishops, and for several years, no Subscription, nor use of all the Common Prayer, nor an exact observance of the Ceremonies was urged; until Whitgift ascended the Chair, whose zeal for Ceremonies was boldly impugned by Learned Cartwright. And now, Subscription and Conformity was required, under penalty of Suspension and Deprivation, and John Fox the Martyrologer, required to Subscribe, who refused, pulling out of his Pocket his Greek Testament, and told the Archbishop, He would subscribe nothing but That: Yet his gravity and good Service to the Church protected him, that he died quietly in a low Station in the Church. But when he perceived the retaining the Ceremonies did not attain the first Design of the Reformers, in gaining Papists, and saw the mischief, the imposing of them on Protestants, was like to do, he afterwards said of them, God take them from us, or us from them! Harder things were soon contrived and imposed, to the casting out of many able and godly Ministers, followed by multitudes of People; and these being cast out, and kept out to this day, are Non conformists and Dissenters, and the most considerable part Presbyterians; and those of Ireland are partly from England, partly from Scotland, who since the Conquest joined with others in Settling that Kingdom.  
And as to the Protestant and foreign Churches, they are either Calvinists or Lutherans: But all the Calvinist Churches as lately of France, Geneva, Holland, Piedmont, and many other places of high and low Germany, are Presbyterians: The Lutherans differ from us both in many things, and indeed are much degenerated from Luther's primitive though imperfect Reformation: So that by all computation, Presbyterians and Calvinists, with such as are in full Communion with them, are the greater part, and from the Judgement of our first Reformers, are the better part of the Reformation; the Church of England not excepted, whose Reformation is not yet entire and perfect, as you may learn from the Preface to the Common Prayer, and from the K. and Qs. Commission for a further Reformation.  
But that you may more fully and distinctly know them, and not suffer yourselves for the future to be imposed upon; I shall as one of the meanest of them, show what at this day they believe & do; or wherein they agree, and are the same, with the Established Church of England; and next what they descent from, and neither will nor dare do, without Sin; and all this only for your Information, without the least design or intention, of raising any new debate, on beginning any Controversy on those differences, sufficiently Controverted by many hands on both sides.  
And first, I shall inform you, what they believe and do, in Unity with the Church of England, whereby every serious and intelligent Reader, may readily perceive two things 1. That we are Protestant Brethren, and in Unity with them in the main, great and Substantial points of the Christian and Protestant Religion; and therefore deserve not to be treated, as many Ignorantly do, and particularly in this Island. 2. That of all Protestants that differ from them, we differ in the least and smallest matters. Therefore,  
1. They receive and believe the Bible, the Holy Scriptures to be the Word of God, from the immediate inspiration of Heaven, and in its original, and its Orthodox Translations, they universally embrace it, as the complete and full Rule of their Faith and Manners, and the only Directory in all matters of Religion.  
2. They believe and receive, as agreeable to their Confession of Faith, the 39 Articles, in all the Doctrinal Articles, except such as relate to Ceremonies and Government, which the Establishment of that Kingdom obliges them not to Subscribe, receiving the 3d Article in a Ptotestant sense; and this so qual●ifyed most, if not all their Ministers, have Subscribed as a condition of their Established Liberties and Toleration.  
3. They believe, own, maintain and perform all Ordinances, and parts of Gods Instituted Service and Worship in Public, Private and Secret, that are mentained & professed by any Reformed Protestants, as Preaching, Praying, Reading, Hearing, Meditation, Singing of Psalms, Baptism, and the Lords Supper, etc.  
4. They firmly believe, and strenuously hold, a fixed and standing Ministry to be always in the Church, to the End of the World; and Churches to be furnished with all Officers warranted in the Scriptures, duly qualifyed and orderly set apart, according to the Word of God; and after a long and most strict Examination and trial, some are allowed first to Preach only as Probationers, or Expectants for a proof of their Preaching gifts, and Praying abilities, and of a Holy Conversation; and when called to the Pastoral Charge, submitting to a second Examination, they are orderly set apart or Ordained to the whole Work of the Ministry; according to the Apostles phrase, by the Imposition of the hands of the Presbytery.  
5. They abhor, renounce and abjure Popery, Idolatry, Superstition and Haeresy, with every Error, they are convinced and persuaded is contrary to the Word of God; universally believing the Popes of Rome, to be the Grand Antichrist.  
6. They hold and maintain an Authoritative Government, Order, Discipline and Censure, committed by Jesus Christ the Head of the Universal Church, unto Church Officers appointed by him, consisting in Admonition, Suspension & Excommunication; and this Government specifically distinct from all Civil Government.  
7. They Baptism both Adult Persons, & Children of believing Parents, professing the Truth of the Gospel.  
8. They believe, and always maintain the morality of the Fourth Commandment, and perpetuity of a Sabbath, with the strict observation of the Lords Day, wholly to be employed and spent in the Public, Private and Secret Service, and Worship of God, allowing works of absolute necessity, and necessary Mercy.  
9 They conscientiously and faithfully keep and observe, all Solemn Days, and occasional Times, set apart upon extraordinary, and emergent Providences of God, for Humiliation, Fasting & Prayer.  
10. Though they abhor as much as any, all vain Swearing and Cursing, yet they maintain and allow the Lawfulness, of Witnessing to Truth, or Conviction of Falsehood by a Solemn Oath, when called thereunto by a Lawful Magistrate, in matters of moment; tho' they rather like to do it, after the Scripture Pattern, with a Solemn lifting up of the Hand to Heaven.  
11. They hold and maintain Magistracy and Civil Government, to be an Ordinance of God; and many of them highly Zealous for Monarchy, as in Scotland, England, France & Ireland, though others in Geneva, Holland and Germany, are for Aristocracy, as the Government of those places.  
12. They are highly for School-Education and Learning, and Academical accomplishments, for fitting and preparing men in an ordinary way, for Ministerial Offices in the Church; not excluding, but including particular Gifts, and Qualifications, and a Call from God to that great Work.  
Reader, They are the same in these, and most things material, with the Established Church of England; therefore beware of Reproaching Presbyterians as the worst; as bad if not worse than Papists; lest ye wound & reflect upon yourselves; unto whom they are likest of any other Dissenters, that are Protestants. Now though we agree in all these things and more, yet we differ or descent in three or four Things, to all which I shall speak, branching out the particulars, as far as an Epistolary Dedication will allow of. 1. In Common Prayer and Ceremonies. 2 In your Canons. 3. In your Government or Praelacy. 4. In your Discipline and Censures.  
I I shall begin with Common Prayer and Ceremonies; and concerning them, we differ in these particulars, waving many of our Reasons, to avoid Offence.  
1. We dare not receive nor comply with stinted Composed and Imposed Forms, or Liturgies of Worship, because not Commanded nor Warranted by the Word of God, nor known in the purest and Original Centuries of the Gospel Churches, but composed without Divine Commission, and required merely by Men, in the Degenerate and latter Ages of the Gospel.  
2. Though we deny not altogether, but allow many Forms of Prayer on many Cases, as studied Forms for ones-self, and Composed easy and plain Forms for the Ignorant and Vnskillful, as young ones, early Converts, as Crutches for the Weak and Lame; yet we cannot nor dare not, Ordain and call any man to be a Minister of the Gospel, and to take Charge of Souls, that hath not given sufficient proof, and demonstration of their Praying and Preaching Gifts and Abilities at all Times, and suitably or pertinently for all occasions and conditions, without prescribed Forms read in a Book; and we never denied the Lawfulness of joining with the sound Words of others in Prayer.  
3. Such Ministers as have received of God, and have given sufficient Proof to many, of their Praying Gifts and Abilities, dare not ordinarily, and in their ordinary Administrations, tie themselves to, and only use these prescribed and Book Forms, lest they should be guilty of not using and improving, but hiding or burying their Gifts and Talents, and so incur the Character of Unlawful Servants  
4. We dare not read as a part of Public Worship, the Aphocryphas Books, which are enjoined and read, seeing they are acknowledged by all, not to be Canonical Scripture, and owned by many, and in many things false and fabulous; especially, while we have the Scripture by us, that Perfect Rule of Faith and manners.  
5. We cannot nor dare not allow in Public Worship, which (should be for the Edification of all) that inarticulate, and unintelligible way and noise, of the People, all or most confusedly speak together, one man's voice drowning the accent of another, which seems to be so far from Order, that it appears confusion, as Service in an unknown Tongue. Hickeringill tells us, he suffers no such babbling in his Church at All Saints in Colchester, as is made by alternate Responses.  
6. We cannot allow Women to speak in the Church, as many of yours, in your whole Service, talk more in a Day, than some Quaker-Women, condemned by most for that practice.  
7. We dare not add to the Sacrament of Baptism, an airy Sign of the Cross that perishes with the using, more than Spittle, Oil and Salt; nor allow the Spiritual Signification imposed by men, and explained in the 30th. Canon; Seeing Baptism signifies all that and more; and you own in the Form for private Baptism, that it is valid and sufficient without it. And further it is abused at this Day to Idolatry in Romish Churches; Cranmers great Argument for abolishing Images out of the Churches, though some are got in again; and most of them into their Book of Devotion.  
8. We cannot comply with that Popish posture (not our Saviour's posture) of Kneeling at the Lords Supper, which cannot be more Reverend, nor so suitable to a Table Feast, as his was; and notwithstanding the Rubric, was originally a consequence of Transubstantiation, and came in with it 1200. years after our Saviour, and was a stumbling block to many Reformed Protestants, highly resented by Beza, and many more, and proved so grateful to Papists, that Bonner having learned that Cranmer and Ridley had kept this, (and other Ceremonies) said, that he doubted not, since their Broth went down with them so well, that ere long they should eat of their Beef too.  
9 We cannot, we dare not in Baptism, exclude the Parents from engaging and promising in behalf of their own Children, and take in other Sureties, whom all know, and none expect, they will endeavour to perform what they promise and undertake; which indeed is impossible for any to perform, especially when more Ignorant, and more Irreligius Sureties are called in than the excluded Parents, as Papists, Ignorant and profane Persons, Strangers, and sometimes Young Children, which we apprehend to be a wilful promoting of known perfidiousness, and a downright mocking of God.  
10 Because we find the Common Prayer Book in its several parts translated out of several Popish Books; the Frayers are taken out of the Breviary, the Administration of Sacraments, Burial, Matrimonies, and Visiting of the Sick, are taken out of the Romish Ritual; the Consecration of the Lords Supper, Collects, Epistles and Gospels, are taken out of the Mass Book; (though some things are left out, as Prayers to the Virgin Mary, Saints and Angels:) This is to us, one just prejudice against the use of it.  
11. We cannot away with, nor dare we assent to, nor believe, many things and say in the Common Prayer, nor use that Corrupt Translation of the Psalms, while God has provided us with a better, we dare not pretend the imitation of our Saviour's Miraculous Feast by that Popish and Mock-Feast of Lent, consisting not in abstinence but in choosing of Meats In, Te Deum, we dare not say, all the Earth worship thee, while we are assured the greatest part are Infidels to this Day, and neither Worship nor know the true God; we dare not assent to the Damning Sentence of Athenasius' Creed which many of the Eldersons of your Church wished it never had been in Common-Prayer. We dare not say, Every person Baptised is immediately Regenerated; for so all Baptised should be Saved. We dare not alter, add to, and diminish from the Scriptures, the Word of God, as the Common Prayer, and the corrupt Translation of the Psalms does; particularly, we cannot consent to the taking away of the Scripture Titles of the Psalms, given from Immediate Inspiration, and putting Popish and Latin Titles in their Room; In the Burial of the Dead, we dare not call every one, whether we know them or not, our dear Sister or Brother, and as a part of Public Worship say, We have a sure and certain Hope of their Resurrection, unto eternal Life; and to make no difference between the Wicked and Godly; a Protestant and a Papist; an Atheist once Baptised, and a serious Christian; allowing them the same Charity and Character, seems an encouragement to ungodliness, and a discouragement to Holiness.  
12. Though we are for Visiting, Instructing, convincing, admonishing, praying for, and comforting the Sick, according as we find their state and condition, various and different, Yet we apprehend the Burial Service to be Symbolising with Rome, and no part of God's Public Worship, or any Commanded part of a Ministers Work, and though it is said, It has no relation to the dead at all, but only for the Edification of the Living, why was it denied to the Living at the Funeral of the Reverend Mr. Henry Vaughan? why is it denied to the Living at the Funeral of Vnbaptised, and Excommunicated persons? Why is it read oft times when the People are gone, except two that remain to cover the Corpse? Why do the deceased persons pay for it? and lately there was a poor man, to whom it was denied, because unbaptised? Actions with vulgar People, are more demonstrative, than Words. And what Edification does that afford to the Living, that is read at the entry of the Church yard, of which few or none hear one Word? and why is not all either read in the Desk, or at the Grave?  
II. The Second thing wherein we descent from you is, your Canons, which few of yourselves obey and observe, no, not such as have Sworn Obedience to them. They are most Arbitrary Decrees, (when not ratifyed by Authority;) not at all suitable to the state of the Church; neither dare we take the Oath of Assent and Consent, that they contain nothing contrary to the Word of God, while both you and we are otherwise persuaded.  
III. A Third thing wherein we descent, is concerning the Government of the Church by Arch-Bishops, Bishops, Chauncellors, Commissaries, Deans, Deans and Chapters, Arch Deacons, etc. as not having foundation in the Scriptures, nor the Government of the Gospel-Churches, nor agreeable to the Government of the first Centuries after our Saviour. And though we are for Scripture Bishops both name and office, and wish with Dr. Wild in his poetical flight, Where there is one, there were ten; neither would refuse the Government of the first two or three hundred years after our Saviour; and it is known most of the Presbyterians in England ostered to embrace Dr. Usher, his model of Church Government; yet there are several things in which we descent, and which many of yours dislike in English or Diocesan Bishops, or Praelacy; as,  
1. Creating & Erecting new Offices & Officers, besides what Christ gave to and Instituted in his Church, the Names whereof are not so much as known or mentioned in the Scriptures.  
2. Promoting Praeeminence, and destroying that Ministerial Parity, our Saviour Commanded, and Inoustriously maintained in his days, for bidding all Mastery and Dominion over one another.  
3. Their asseming high and Lordly Titles, and Temporal Dignities, and Civil places, being advanced above most Peers and States men: This was offensive to good Old Latimer, who in a Sermon advised King Ed. 6 to untord all the Lordly Bishops, and remove them from all their Temporal Offices and Employments, that they might follow their Spiritual Plough Tail.  
4. Their frequenting the Court, attending the Council Table, and sitting in Parliaments, to the great neglect of their Charge and Work, being above Preaching, Praying and Administering of Sacraments, and Church Government too; therefore a Non Preaching Bishop, called a Preaching Bishop, a Preaching Coxcomb. And what prejudice would it be to the State, but what a great advantage to the Church, if the Government saw it meet to revive again, that old vote of a Church of England Parliament, recorded in Baker's Chronicles, That no Bishop should have any Vote in Parliament, nor any Judicial power, in the Star Chamber, nor bear any sway in Temporal Affairs, and that no Clergy man should be in the Commission of the Peace.  
5. Their Grasping at a larger Charge over many great Congregations of a Vast Diocese, whereby an Episcopal Charge, and care can no more be performed, or Discharged in the sight of God, (As over the Diocese of London, and all English Plantations; while so much Time is spent at Court, and in secular affairs,) than the Italian Bishop can be Metropolitan of the Christian World.  
6 Though they have Forms prescribed for many things, yet no Forms nor Directions, for trial and examination of Candidates or Expectants, for Ordination to the Ministry; For turning one of the 39 Articles into Latin, and proving it from Scripture, is already done to their hands; so that any Grammarian or School Boy may do it.  
IV Lastly, We descent from the Discipline and Censures of the Church of England; and though they are without all Church Discipline and Censure in every Plantation of America; yet as it is managed in England, many of your own Sons dislike it, as well as we; especially in these particulars.  
1. It's absoluteness; being exercised by a sole Authority in the breast of a particular Diocesan, acting all in his own name, without Commission or Warrant from any other; and Sir Francis Bacon who was highly for the Church of England, tells us, the Bishop gives orders alone, excommunicates alone, and affirms it to be without Example in all good Government; for Kings and Monarches have their Counsellors, the Courts of King's bench, Common Pleas, and Exchequer, have many Judges; and the Chancellor hath the assistance of 12 Masters of Chancery. And I am assured, the Scripture warrant is directed to a number, Dic Ecclesiae, tell the Church.  
2. The Authority & Power of Discipline is generally managed by Delegation, or Deputation of Lay Persons, as Chancellors, Officials, Registers, Summoners, Canonists etc. choosing such as helps in Government, rather than the Clergy, which the Lord Verulam affirms to be contrary to all rules of good Government; for Offices of confidence and skill, cannot be exercised by Deputies; the confidence and trust being Personal and Inhaerent, cannot be transposed to an ignorant, and unqualifyed Lay-Person, more than such can be deputed, to Preach the Word, and Administer the Sacraments.  
3. The English Church-Discipline is turned into a mere Money matter, and the use of Christ's Keys is made Mercenary, punishing the Purses, and not afflicting the Consciences of the Delinquents; as a great man of the Church, in a Sermon Preached at one of the Universities, told them, Claves Christi pulsant crumenas, non verberant Conscientias And Hickringale assures us from his certain knowledge, that Guinea's will procure Absolutions from Drs Commons, without any Confession or show of Repentance; yea, without a sight of the guilty party; a more bare-faced practice than of the Romish Churches, who always use Confession, and Penance for a Cloak.  
I hope these things will engage you to be more favourable and charitable to Dissenters, until you more rationally weigh and consider the grounds and reasons of their Dissent, for they may sometimes and in some cases be the purer & better part of a Nation; as the Church of Israel in Egypt, and in all their other Captivities were Dissenters: The three worthies in Daniel were Dissenters in Babylon; and Daniel under Darius, was a Dissenter. Our Saviour, all his Disciples and Apostles, with their Christian followers, were Dissenters, until Constantine's Reign; and all Christians in Mahometan Dominions, and Pagan Countries all Protestants in Popish Countries; and yourselves in Scotland, and all foreign parts, are Dissenters; and it were hard and uncharitable to condemn all these as Traitors and Schismatics. In favour of some Dissenters, I shall only lay down one saying from your Hale of Schism, All pious assemblies in times of persecution and corruption, are the only lawful Congregations, and the public Assemblies, though according to form of Law, are indeed nothing but Riots and Conventicles, if stained with Corruption and Superstition  
Therefore let us still value and esteem unity in Doctrine, and Worship, and the greater and more weighty matters, preferring it before an exact and accurate Uniformity, in every Punctilio of Circumstance, and Ceremony, which no Nation hath hitherto attained, the Church of England not excepted; for what uniformity is between your Cathedral and Parochial Worship? between such Churches as have Organs, and those that want them? between such as Sing, or Chant the Service, and such as do not? between such as read the whole Service, and others that Mince it, and read but a part? between those that begin with a free Prayer, and such as do not? And in the same Congregations, what Uniformity is between such as use Responses, and such as do not? between such as Bow to the East, or the Altar, and such as do not? between such as bow the knee, and those that only bow the head, at the Name or Word, Jesus. What uniformity between such as Sing Psalms, and most that do not? And I find many of the Sons of the Church, break uniformity, and Canons, as well as their Neighbours: what uniformity-act, or Common Prayer, allows any to begin with a Prayer of their own, as the greatest and best have done, though others call it a Geneva trick? What uniformity-act enjoins Organs, and Singing Boys: and where is bowing to the East and Altar, with all other Church Honours, commanded? What warrants the use of the public Form for private Baptism? why is the burial Service read over any Dissenters, that are all excommunicated by your Canons?  
Let me humbly and earnestly, with all Submission address the conformable Clergy, in this Island, to instruct their People, that they and we profess the same Christian and Protestant Religion, only with some alterations in external Ceremonies and circumstances; that we may unite in affection and strength, against the common Enemy of our Reformation, and concur in the great work of the Gospel, for the manifestation of God's Glory, and the Conviction, Conversion and Salvation of Souls in this Island, instructing such as are Ignorant, in the principal & great things of Religion, promoting virtue and true holiness, and Preaching down and reproving all Atheism, irreligion, and profanity, sealing and confirming all by an universal Copy, pattern and example, of a holy, and Ministerial Life and Conversation.  
I have often done it, and I continue to Pray for the zealous concurrence of the Secular power, and Civil Magistrate, to whom the Sword of Justice is committed, for the terror of the Evil doers, and praise of those that do well, that for promoting a visible Reformation in this Island, from the Evils that have long exposed us to the heavy Judgements of a Righteous God, they would first reform their own Lives, and impartially execute these Good Laws, according to their Oaths, against all Blaspheming, Cursing, Swearing, Whoredom, Sabbath breaking, all Profanity, Impiety and Irreligion, that our Land may be exalted by Righteousness, and Sin may no longer be our Reproach.  
Candid Reader, They frequently charge Dissenters that when others are the Ascendent, they cry out against Persecution, and for Moderation; but when they are uppermost, they are as severe as any; The former is natural for all men, that when they are mastered, or like to be conquered, they cry out for Quarter, and plead moderation, as we find the Church of England, shown as much of it as any, when there was occasion, and ground for it. What condescensions and fair promises did they allow K. Charles II. to make, yea, and to take the Coronation Oath of Scotland, to maintain Presbyterian Government there, and also to give Solemn Protestations at Breda, to Dissenters of England, confirmed by a Declaration for Liberty to all tender Consciences? but soon after the Restoration, all was violated and soon forgot. The next time they were under any fears, was at the Discovery of the Grand Popish Plot, and fresh pretences for moderation were then Published; but continued not long, ending in a Shame plot, and a new Persecution And the next trouble the Church of England was in, was when the Seven Bishops were in the Tower, only for refusing to engage upon their Honours to answer at the K Bench, to what should be objected against them; and then in their Petition to the late K they professed a great deal of tenderness to Dissenters; and about the time of the Prince of O. his landing, all their Discourse was of Union, and Comprehension; and afterwards confirmed it by an Address, and their Majesties promised to endeavour an Agreement, between the Church of England and Protestant Dissenters; and in adhering to his Royal Promise and design, first secured to Dissenters an established Liberty, and soon after issued forth a Commission, founded on the Preface to the Common Prayer; which the Convocation, after they were secured and safe from their late fears and troubles, took no further notice of, but in opposition to all their lately professed tenderness, refused to part with one indifferent Ceremony, in obedience to their Majesty's Authority, or for Union with Dissenters.  
That the God of all Grace, would bless the World with a better Spirit, is the Prayer of,  
Sirs, Your devoted Servant in all Civility, FRANCIS MACKEMIE. Barbades, December 28. 1697.   

POSTSCRIPT.  
AMong the misrepresentadons of the principles and practices of the Presbyterians in this Island. I cannot for bear taking special notice of one; because it strikes so very deep into the Vitals of Religion: 'Tis, that the Doctrine of Election and Reprobation, as taught by the rigid Presbyterians of the Ki●k of Scotland, is contrary to the Word of God, and a great discouragement to Piety. Tho' I own not my birth, but a part of my Education only to that Kingdom, yet having read many of their Books, heard several of their Ministers, for several years, on all Doctrines of the Christian Religion, and having always with me, their Confession of Faith, their Catechisms, with many found and excellent Treatises; I do profess myself fully of their Sentiments in this, and all other Doctrines of Faith, and in God's strength shall never swerve nor prevaricate: And in their behalf do profess and declare, they hold no Predestination, but what is maintained in all the Calvinist, Reformed Churches abroad, and by all the Presbyterians in England and Ireland; and further, the same which is held and maintained by the Estabeished Church of England. If I prove this, I hope you will own they have been palpably misrepresented; And that I may effectually and undeniably do it, I shall first lay down the Doctrine of the Church of Scotland, both from their Catechisms, and Confession of Faith▪ In their Shorter Catechism, learned & taught by many in the Church of England, they teach, That the Decrees of God, are the eternal Counsel of his will, whereby for his own Glory he hath foreordained whatsoever comes to pass. In their larger Catechism, they are somewhat fuller, and teach, that the Decrees of God are the wise, free and holy acts of the Counsel of his Will, whereby from all Eternity, he hath for his own Glory, unchangeably foreordained whatsoever comes to pass in time, especially concerning Angels and Men: And in the following Q they further teach, That God by an eternal and immutable Decree, out of his mere Love, for the Praise of his Glorious Grace, to be manifested in due time, hath Elected some Angels to Glory, and in Christ hath chosen some men unto Eternal Life, and the means thereof, and according to his Sovereign power, and the unsearchable Counsel of his Will, whereby he extendeth or with holdeth favour as he pleaseth, hath passed by and fore-ordained the rest to dishonour and wrath, to be for their Sin inflicted, to the praise of his Justice. And what is for our purpose in their Confession of Faith, is this:— 3d. Parag. By the Decrees of God, for the manifestation of his Glory, some Men and Angels are Predestinated unto everlasting Life, and others sore-ordained to everlasting Death. 4. Those Angels and Men thus predestinated & fore ordained to everlasting Life, are particularly and unchangeably designed, and their number so certain, and definite, that it cannot be either increased or diminished. 5. Those of mankind that are predestinated unto Life, God before the Foundation of the World was laid, according to his eternal and immutable purpose, and the secret Counsel and good pleasure of his Will, hath chosen in Christ unto everlasting Glory, out of his mere free grace and love, without any foresight of Faith or good Works, or perseverance in either of them, or any other thing in the Creature, as Causes or Conditions moving him thereunto, and all to the praise of his glorious Grace. 6 As God hath appointed the Elect unto Glory, so hath he by the Eternal and most free purpose of his Will, fore-ordained all the means thereunto; wherefore they who are Elected, being fallen in Adam, are redeemed by Christ, are effectually called unto Faith in Christ by his Spirit working in due season, are Justified, Adopted and Sanctified, and kept by his power through Faith unto Salvation: neither are any other redeemed by Christ, Effectually, Justified, Adopted, Sanctified & Saved, but the Elect only. 7. The rest of mankind God was pleased according to the unsearchable Counsel of his own Will, whereby he extendeth or with holdeth mercy as he pleaseth, for the glory of his Sovereign power over his Creatures, to pass by and ordain them to Dishonour and Wrath for their Sin, to the praise of his glorious Justice. 8. The Doctrine of this high Mystery of Predestination, is to be handled with special prudence and care, that men attending the will of God revealed in his Word, and yielding obedience thereunto, may from the certainty of their Effectual Vocation, be assured of their Eternal Election. So shall this Doctrine afford matter of Praise, Reverence and Admiration, and of humility, diligence, and abundance of consolation to all that sincerely obey the Gospel. Let any man make it appear that this is not the unanimous Doctrine of the Church of Scotland, and that they teach any other Doctrine disagreeing hereunto, Et erit mihi magnus Apollo.  
I must confess I have oft heard, how some upon all occasions, have bitterly run at the Doctrine of Predestination, as if none maintained such a Doctrine but we; And a Minister of your Island, called it, A damnable Doctrine: and I now justly wonder to receive such a Character of Predestination from some, that it is contrary to the word of God, and a great discouragement to Piety. Therefore I am now to produce the received and approved Doctrine of the Church of England, concerning Predestination, since the Reformation to this Day; and shall begin with the 39 Articles agreed upon in a Convocation, held at London 1552, in the Reign of Edw 6 and requently renewed & ratifyed in the following Reigns, and continued the established Doctrine of the Church to this day, which Dissenters with some allowed exceptions subscribe as their own Doctrine, as a legal qualification for our Liberty. I wish you would read and consider again the 17th. Article, Viz. Predestination to life is the everlasting purpose of God, whereby before the foundations of the World were laid, he hath constantly decreed by his Counsel, secret to us, to deliver from curse & damnation, those, whom he hath chosen in Christ Jesus out of mankind, and to bring them by Christ to everlasting Salvation, as vessels made to honour; wherefore they that be endued with so Excellent a benefit of God, be called according to God's purpose, by his Spirit working in due season, they through Grace obey the calling, they be Justified freely, they be made Sons of God by Adoption, they be made like the Image of his only begotten Son Jesus Christ, they walk religiously in good works, and at length by God's mercy they attain to everlasting felicity. As the Godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant and unspeakable comfort to Godly persons, and such as feel in themselves the workings of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high & heavenly things, as well because it doth establish and confirm their Faith of eternal Salvation, to be enjoyed through Christ, as because it doth frequently kindle their Love towards God, so for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes, the sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either to desperation, or into wretchlessness of most unclean living, no less perilous than desperation. Furthermore we must receive God's promises in such wise, as they be generally set forth to us in the holy Scriptures, and and in our do that will of God is to be followed, which we have expressly declared to us in the word of God And as to the sense of this Article, take it from the Learned of the Church of England, Dr. Whitaker, in his Cygne a Cantio, pag. 16, 17. (Dr. Bridges styles this, The chiefest Article of the Church in Doctrine.) Mr Thomas Rogers in his Analysis, bound up formerly with the Articles. Dr. Thysins in his Commentary on Lambeth Articles, sully explain this Article, & raise these conclusions from it. 1. That there is a Predestination of certain men to eternal Life, a preterition, predestination, or Reprobation of certain men unto Death. 2. That this Predestination is no manifest, no open Decree, into the grounds & causes of which every mean capacity may dive, but a hidden purpose, counsel or decree of God, which is kept secret from us. 3. That this Predestination to life is from Eternity. 4. That it is altogether immutable and unchangeable as God himself. This is the established Doctrine which all the Clergy of the Church of England, subscribe or assent unto at Ordination.  
The next demonstration and discovery of the Doctrine of the Church in this point, is from the Lambeth Articles, agreed upon at Lambeth House, by John Archbishop of Canterbury, Richard Bishop of London, Richard Bishop of Bangor, D● tindal, Dean of Elie, Dr. Whitaker professor of Divinity at Cambridge, with several learned Divines of the Church; with the approbation of Matthew Archbishop of York, composed at first in Latin and sent to the University of Cambridge, to prevent and crush some Arminian Controversies that were beginning to be raised there: yet I shall give you in English Four of Nine, that relate to Predestination, never yet impeached or rejected by the Church, as inconsistent with the 39 Articles, but inserted in the Ireland Articles, and allowed of in the conference at Hampton. Court. 1. God from eternity hath Predestinated, certain men unto Life, certain men he hath Predestinated, or reprobated unto Death. 2. The moving and efficient cause of Predestination unto Life, is not the fore sight of Faith or Perseverance, or good works, or of any thing in the persons Predestinated, but only in the good will and pleasure of God. 3. There is a Predestinate number of Predestinate, which can neither be augmented nor diminished. 4. Those who are not Predestinated unto Salvation are necessarily damned for their Sins. This is more plain and particular, than any thing I have heard taught by Presbyterians, and yet it is the Doctrine of the Church of England.  
The next Testimony from that Church for Predestination, is the Articles of Ireland, agreed upon by the Arch-Bishops, Bishops, and the Clergy of that Kingdom in a Convocation, held at Düblin, 1615. & seeing they were English Divines, and a part of the English Church, under one King, they were received, approved and licenced by the Government, as agreeable to the 39 Articles, and also those of Lambeth; therefore I shall record out of them what concerns Predestination, or the Decrees of God.  
Art. 11 God from all eternity did by his unchangeable Counsel, ordain whatsoever in time should come to pass, yet so as thereby no violence is offered to the wills of the reasonable Creatures, and neither the Liberty nor Contingency of Second causes is taken away; but established rather.  
12. By the same eternal Counsel, God hath Predestinated some unto Life, and Reprobated some unto Death, of both which there is a certain number, known only to God, which can neither he increased nor diminished.  
13. Predestination unto Life, is the everlasting purpose of God, whereby before the foundations of the World were laid, he hath constantly decreed in his Secret Counsel, to deliver from curse and damnation, those whom he hath chosen in Christ, out of mankind, and to bring them by Christ to everlasting Salvation, as vessels made unto honour.  
14. The cause moving God to Predestinate, is not the foreseeing of Faith, or Perseverance, or Good Works, or of any thing in the persons Predestinated, but only the good pleasure of God himself, for all things being ordained for the manifestation of his Glory, and his Glory being to appear, both in the works of his Mercy & Justice, it seemed good unto his heavenly wisdom, to choose out a certain number toward whom he would extend his undeserved Mercy, leaving the rest to be Spectacles of his Justice.  
15 Such as are Predestinated unto Life, be called according to God's purpose, his Spirit working in due season, and through Grace they obey the calling, they be Justified freely, they be made Sons of God by Adoption, they be made like the Image of his only begotten Son Jesus Christ, they walk religiously in good Work, and at length b● God's Mercy they attain to everlasting felicity; but such as are not Predestinated to Salvation, shall finally be condemned for their Sins.  
16. The Godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, & unspeakable comfort to Godly persons, & such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh & their earthly members, and drawing up their minds to high and heavenly things, as well because it doth greatly confirm & establish their faith, of eternal Salvation, to be enjoyed through Christ, as because it doth servently kindle their Love towards God; and on the contrary side for curious & carnal persons, lacking the Spirit of Christ, to have continually before their Eyes, the Sentence of God's Predestination, is very dangerous.  
This is the Doctrine of the Church of Ireland, & so exactly agreeable to the 39 Articles, & those of Lambeth, that I need say no more of them.  
Another discovery of the Doctrine of Predestination is from the Suffrages of the five Representatives of the Church of England, at the Synod of Dort, Dr. Carleton Bishop of Chichester, Dr. Samuel Ward public Divinity professor at Cambridge, Dr. Davenant Bishop of Satisbury, Dr. Balcanquel Dean of Richester, and Dr. Thomas Goad, who were called and assembled to nip Arminianism in the bud: and they being Commissionated & sent by the Supreme Authority in the Nation; their Suffrages as recorded in the public Acts of that Synod, and by Dr. Ward, in his Suffragium Britannorum, are to be found & were then received & approved, at the Doctrine of the Church of England.  
And should it not appear a wonder and be a surprise to the hearers, tho' the Preachers cannot be Ignorant of it; that the Common Prayer Book, the ordinary & universal Book of their Devotion should give its Suffrage and bear its testimony for Predestination, or Election, which upon a more strict observation all shall find? In the Collect for All Saint's Day, it gins, Almighty God, who hast knit together thine Elect in one communion, and fellowship in the mystical Body of Christ Jesus our Lord. If God has an Elected people, there must some be left out and passed by, otherwise there can be no Election or Choice. In the Catechism generally taught unto Children, in Answer to Q. 6. It is replied in the third place, In God the Holy Ghost, who Sanctified me, and all the Elect people of God; which plainly instructs us, that God chooseth to Sanctification, and holiness as well as to Salvation, and that all Elect ones shall be Sanctified & consequently Saved. In the burial of the Dead, in the first prayer after the Lord's Prayer; Beseeching thee, that it may please thee of thy gracious Goodness, shortly to accomplish the number of thine Elect. Here is not only an Elect, but a definite and certain Number determined with God, which are not yet accomprished, and the number of such as are left out and passed by, is also certain and determined. In 〈◊〉 Godly prayer at all times, which is added to some old Bibles, there is this passage; In that it hath pleased thee freely and of thine own accord, to Elect and choose us to Salvation before the beginning of the World This is plain language, and in the Books of Devotion, and even those who little thought Common Prayer favoured Predestination, which they oft called a Damnable Doctrine, and is so particular, for a Doctrine, some of your Neighbours have asserted, contrary to the word of God, and a great discouragement to Piety; So that I wonder how the Oxford Oath of Assent & Consent shall relish for the future, wherein men Swear, That nothing is contained in the Book of Cannons, Ordination of Bishops, and Common Prayer, contrary to the word of God, seeing Predestination is found in one of them.  
We call in also to witness for us, the Homilies of the Church, which appear to be principally the established Doctrine thereof, for the most part composed by the Archbishop Cranmer, who sealed among many more, this and other truths, with his Blood. It were too tedious to transcribe all here, but I shall give a passage or two, to engage Readers to be more attentive and observant for the future. Therefore in the 2d part about p. 160. God of his mercy & special favour, towards them whom he hath appointed to everlasting Salvation, hath so offered his Grace especially, and they have so received it fruitfully, that altho' by reason of their sinful living out wardly, they seemed before to have been the Children of wrath & perdition, yet now the Spirit of God mightily working in them unto the obedience of God's will, that they are the undoubted Children of God, appointed unto everlasting Life: for the Good fruit is not the cause the tree is good: but the tree must first be good, before it can bring forth good fruit. This & much more may be found in both parts for confirmation of this Doctrine of Predestination.  
I refer you also to a Church of England Catechism, enjoined by K Edw. 6. to all Schoolmasters, for instruction of Children throughout the Kingdom, wherein it is asserted, That the faithful were sorechosen, Predestinated, and appointed to everlasting life, before the world was made, & that the cause of our Justification & Salvation, is the goodness & love of God, whereby he chose us, before he made the world.  
I cannot omit certain Questions & Answers concerning Predestination, published by Robert Parker, & continued to be bound in with your Bibles, until the year 1615. I shall give you a hint thereof in two or three Questions, relating to Predestination. Q Are not all ordained to eternal Life? A. Some are Vessels of Wrath, ordained to Destruction, as others are Vessels of Mercy, prepared for Glory. Q How standeth it with God's Justice, that some are appointed to Damnation? A. Very well, because all men have in themselves Sin, which deserveth no less, & therefore the mercy of God is wonderful, in that he Vouched to save some of that sinful race, and to bring them to the knowledge of the Truth Q. But how shall I know I am ordained to eternal life? A. By the motions of Spiritual Life, which belongeth only to the Children of God. I might enlarge with variety of Testimonies in favour of this Doctrine, from the Learned and Godly in all the past Reigns, from the Reformation down ward; and shall conclude with that honourable, and venerable Suffrage of Primate Usher, in his Sum and substance of Christian Religion, which for the Satisfaction of all, I shall deliver in his own words. Q What are the parts of Predestination? A Election & Reprobation Q. What is Election? A. 'tis the everlasting Predestination or fore appointment of certain Angels and men unto everlasting life and blessedness, for the praise of God's glorious Grace and Goodness. Q What is Reprobation? A. It is the eternal fore-appointment of certain Angels & men unto everlasting Dishonour and Destruction, God of his own free will determining to pass them by, refuse, & cast them off, and for sin condemn and punish them, with eternal Death. And to these you may add most Church of England Books common among us; as also that common Book almost in every Family, The Practice of Piety, So it is to be hoped you will not adventure to say, the Church of Scotland holds any other Predestination, than what is the Doctrine of the Church of England; or that it is contrary to the word of God, and a great discouragement to Piety.  
I am very unwilling to engage in a further controversy about this Doctrine, so fully handled, and sufficiently vindicated already, lest I should engage some of your Island in a most unnatural War, against their own Mother Church: and should it not be a Paradox to Barbados, to hear of a Presbyterian taking up the Cudgels, in defence of a fundamental established Doctrine, against a Son, a Member, and a Minister of the English Church? And seeing one hath been pleased to run upon Queries on this occasion, I am obliged to entertain you with a few, concerning the controverted Doctrine, in behalf both of Dissenters and the Church of England. The Queries are these.  
1. Whether God be not an absolute & Sovereign power & being, having infinitely a greater & more illimited and boundless Authority, over the highest and best of his creatures, without being controlled by, or accountable to them; I say, more than the Potter has over the clay, he frames at his pleasure, for honourable & dishonourable uses & services?  
2. Whether God from an infinite and eternal knowledge knows infallibly, the certain & determined number of them that shall be Saved, and shall be Damned, which number shall never be increased, neither can be diminished?  
3. Whether it is God of his own will, free grace and goodness, that makes the difference between Believers and unbelievers?  
4. Whether the immutable and unchangeable Decrees of God, in the execution of them, rob the creature of its liberty, in acting or doing?  
5. Whether a Sinner without the special and entire Grace of God, can repent, believe, regenerate, and save himself?  
6. Whether God can be accounted unjust for damning a part, while he might justly have damned the whore World for their Sir?  
7 Whether God designed the Salvation of any without holiness, faith and repentance, or the damnation of any without forerunning Sin, final unbelief, and impenitence?  
8 Whether God absolutely and unchangeably determined with himself the period and end of our days in this life?  
9 Whether God the Father determined from all eternity, to send his own Son our Saviour, into the World. & all his particular Sufferings in the World?  
10 Whether we should decry or disown, those great & transcending Mysteries of God's Counsel, because we cannot reach, nor comprehend them with our shallow and narrow Capacities, or carnal apprehensions?  
If any intent to give any resolution to these ten Queries, I hope I need not caution them against such things, as infringe, and may tend to impeach the absolute Sovereignty, and Prerogative of Heaven, or condemn their own Church. And I assure myself, they will not revive again those groundless, silly and inconsequential Allegations, vulgarly heaped up against this Doctrine; which have been long since unswered, confuted, and overthrown.  
FINIS.