An humble inquiry into the rules of the Word of God, concerning the qualifications…

Mr. LANGLEY, in his Suspension reviewed, observes; The concurrent Judgment of Divines, English and Foreign, Episcopal and Presbyterian, that Man of vast and digested Reading, the Learned Mr. BAXTER hath ⟨p. 10⟩demonstrated at large in SIXTY Testimonies; sundry of which have many in them, being the Judgment of many Churches and many learned Men therein; & more might easily be brought.—In short, He calls it the old Protestant Doctrine asserted against the Papists; & wonders at the Confidence of the Men, who tell us, against our own Eyes, that it is a Novelism.

Mr. LANGLEY, in his Suspension review'd, observes; The concurrent Judgment of Divines, English and Foreign, Episcopal and Presbyterian, that Man of vast and digested Reading, the Learned Mr. BAXTER hath ⟨p. 10⟩demonstrated at large in SIXTY Testimonies; sundry of which have many in them, being the Judgment of many Churches and many learned Men therein; & more might easily be bro't.—In short, He calls it the old Protestant Doctrine asserted against the Papists; & wonders at the Confidence of the Men, who tell us, against our own Eyes, that it is a Novelism.

To these Attestations I subjoin that of our Mr. MITCHEL (in his Introduction before the Defence of the Synod, 1662) who while asserting a different Latitude of the two Sacraments, yet pleads for Strictness in Admissions to the Lord's Table; and testify's, It is most evident, that godly reforming Divines have in their Doctrine unanimously taught, and in their Practice (many of them) endeavoured, a strict Selection of those who should be admitted to the Lord's Supper.—I think, it may be not improperly observed here, that in a Manuscript, drawn up by this eminent Person for his own Satisfaction, and inserted in the Account of his Life, he has left his solemn Testimony against a lax Mode of Profession (exclusive of all Examinations and Confessions, of a practical and experimental Nature) as having been found by plentiful Experience a Nurse of Formality and lrreligion. At the same Time declaring his Judgment, with a particular Eye to the Churches of New England, That the Power of Godliness will be lost, if only doctrinal Knowledge & outward Behaviour come to be accounted sufficient for a Title to all Church-Privileges; and the use of practical Confessions and Examinations of Men's spiritual Estate be laid aside. For (says he) that which People see to be publicly required and held in Reputation, That will they look after, and usually no more.—In another Place he observes, This will not only lose the Power of Godliness, but in a little Time bring in Profaneness, and ruin the Churches, these two Ways. (1) Election of Ministers will soon be carried by a formal looser Sort. (2) The Exercise of Discipline will, by this Means, be impossible. And Discipline falling, Profaneness riseth like a Flood.—Agreeably he says elsewhere; Certain it is, that we stand for the Purity of the Churches, when we stand for such Qualifications as we do, in those whom we would admit to full Communion; and do withstand those Notions and Reasonings that would infer a Laxness therein, which hath apparent Peril in it.—In Sum (says he) we make Account, that we shall be near about the Middle-Way of Church-Reformation, if we keep Baptism within the Compass of the Non-excommunicable, and the Lord's Supper within the Compass of those that have (unto Charity) somewhat of the Power of Godliness, or Grace in Exercise.—For, Mr.