rent (as indeed they are) were your Affent to be extended to both, it might be given moft readily and fafely. For, cannot I affent that the Egyptians rebelled, and that Mofes, and Aaron, rebelled not? But, Secondly, How can you fubfcribe that there is nothing in our fervice contrary to the word of God, when this is? I answer, 1. You here take our English Translation of the Bible to be the word of God; which I think it cannot affume to it felf f any farther than with refpect to the main and substantial parts of it. The fame may be faid of all Translations. Nay, it doth not appear that any Copy, either of the Old, or New Testament, preferv'd to us in the Original languages in which they were written, hath been fo much the care of Providence in those parts of it which are of no great or general concern, as that we can certainly fay, This is the true reading, and the Copies that differ from this in these points, are not to be regarded. The great ends of Revelation may all be served without this miraculous Providence: and, as they nay, fo we find they have been. 2. In many fuch places as this, you cannot fay the Hebrew muft neceffarily be interpreted thus and no otherwife; when

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you confider how the most Learned Commentators and Interpreters have differed. And tho' the tranflation of our Pfalter be granted, in this place, to be more conformed to the Septuagint, than to the Hebrew, as we now have it; yet, pray, from what did the Septuagint tranflate? and to what did they conform their translation ? Can you certainly demonstrate that our Hebrew Copy is more uncorrupted than theirs in fuch paffages as this? But, 3. Suppofing you were fully perfuaded that the Hebrew ought to be tranflated here, And they rebelled not against his word; of whom do you understand this? Of Mofes and Aaron, fay the best Commentatours, who render it thus. The Septuagint tranflate it, And they were not obedient unto his word. Of whom do they understand it? Of Mofes and Aaron? No, but of the E·gyptians. Now how, I pray, do these two fentences contradict one another, Mofes and Aaron rebelled not, and, The Egyptians rebelled? If you but look into the Synopfis of Commentatours, you will find that all who render it the former way, understand it either of Mofes and Aaron; or of the figns and prodigies: and that all who render it the latter way, understand it of

the Egyptians. Where then is this contradiction? To conclude this Head. The declaration of Assent and Confent toucheth this Tranflation no farther than to oblige you to use it in the publick Worship. And if a Tranflation, tho' it be faulty, may not be used in our Churches; fhew us a Tranflation that is perfect; or one that hath not greater failings than this you have produced. Subfcription obligeth you to fay that there is nothing in this Tranflation contrary to the Word of God: and there are so many things required to the proving a Tranflation contrary to the Word of God in fuch points as this, that I may say, it is almoft impoffible to do it.

5. You cannot Affent and Confent to the Athanafian Creed: and, therefore, cannot conform as Minifters. The expreffion you fcruple is this, Which Faith except every one do keep whole and undefiled, without doubt he fhall perish everlastingly. Here you give me leave to fay, that You efteem this Creed an excellent explication of the Doctrine of the Trinity. By which you mean, to be fure, agreeable to the Word of God, and to Truth. From whence I argue; If this explication be true, and agreeable to the Word of God; then it is a good general propofi

tion, that whosoever doth not believe it, fhall be condemned at the last day: which is only the fame thing in other words. Now, when we exprefs our felves thus, We do not mean to condemn thofe who have not plain and certain means of coming to the knowledge of this; but only fuch who have the means of coming to it, and yet, through fome fault in themfelves, refuse to believe it. And you your felves, I doubt not, understand such general propofitions in Scripture with this restriction. You would affent to this propofition, Whosoever believeth not in Christ, fhall be condemned; and yet not look upon your felves as fo far call'd to judge other men, as to conclude all certainly damned for ever who did not believe in him; but fuch as had means and opportunity, and yet did not. Make the fame allowance for this propofition which refers to an excellent explication of what you acknowledge to be a great and weighty truth, recommended to us in Scripture, and be not unwilling to find out as found a fenfe for this, as you do for others: which if I thought you could not do without renouncing your candour and charity, I would never urge you to it. But though I cannot but wonder to find you al

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ways so very ready to pitch upon the worst interpretation of every sentence in our Service; and am fully perfuaded there is nothing in this but what may be faid with a good confcience; yet,I confefs, I agree with you thus far, that I cannot apprehend how the publick Service would fuffer, were there no fuch damnatory fentence ever read in it. Nay, I am of opinion that the Doctrine of the Trinity would be better fecured, and this very account of it better received, without fuch fentences, than with them.

6. You must Affent and Confent to this Rubric, that none fhall be admitted to the Holy Communion, until fuch time as he be confirmed, or be ready and defirous to be confirmed; which you cannot do; and fo cannot conform as Minifters. A great grievance indeed! that all who are to be admitted to the Communion, should be obliged folemnly, before the Bishop, to own their Baptifmal Covenant; and to have his Prayers, and the Prayers of the Congregation for them! Who would have thought this could ever have been scrupled by any serious Chriftian? But what cannot weakness and prejudice lead men to? If this confirmation be not commonly managed