Hear the church, or, An appeal to the mother of us all to all the baptized believers in England, exhorting them to stedfastness in the truth, according to the scriptures : together with some farther considerations of seven queries, sent to the baptized believers in Lincolnshire, concerning the judge of contriversies in matters of religion : in three parts / by Thomas Grantham.

Hear the Church: OR, AN APPEAL TO THE Mother of us All. BEING AN EPISTLE TO All the Baptized Believers in England; exhorting them to Stedfaſtneſs in the Truth, according to the SCRIPTURES. TOGETHER With ſome farther Conſiderations of ſeven Queries, ſent to the Baptized Believers in Lincolnſhire, concerning the Judge of Controverſies in Matters of Religion. In Three PARTS. By THOMAS GRANTHAM.

And they ſhall turn away their Ears from the Truth, and ſhall be turned into Fables, 2 Tim. 4. 4. But I will ſhew thee that which is noted in the Scripture of Truth, and there is none that holdeth with me in theſe things but Michael your Prince, Dan. 10. 21.

LONDON, Printed in the Year, 1687.

TO THE READER.

THere is nothing, which Men ſincerely Religious, do more heartily deſire, than that all Men were ſo too; and becauſe they are fully ſatisfied that they are in that very Way which moſt truly leads to Life, they therefore ſtrive that all may know it and walk in it.

And truly this is my Caſe, my Hearts Deſire and Prayer to God for all Men is, that they may be ſaved. And as I believe it hath pleaſed God to ſhew me the Path of Life, I cannot but do my beſt to ſhew it to others; for as ſome by their Labours, have been helpful to me, ſo I hope mine may be helpful to others.

When I call the Primitive Chriſtian Church at Jeruſalem, the Mother of us All, I allude to that Place, Gal. 4. 26. Interpreters, (ſo far as I have obſerved) take Jeruſalem there, for the Goſpel Catholick Church; now this Church had its Beginning, and this Beginning was at Jeruſalem; and becauſe in the Progreſs of Chriſtianity in the World, for near one thouſand ſeven hundred years, there has abundance of Errors crept in, and much truth in the antient Simplicity of it rejected, I think it highly rational, that (all prejudice being laid apart) Men ſhould ſeek with the greateſt diligence, for their greateſt Security, into the State of Chriſts Goſpel-Church, as by himſelf eſtabliſhed; for whatſoever has not been planted by our Heavenly Father, is nigh to its being rooted up.

God Almighty direct us all, is the hearty Prayer of thy Friend,

Thomas Grantham.

Let the Reader further take notice, that theſe Papers were originally written upon ſeveral occaſions; otherwiſe ſome things repeated, would have been otherwiſe. Let thy diſcretion bear with this.

Hear the Church.

The Firſt PART.

Containing, by way of Preface, a particular conſideration of the State of the first Christian Church at Jeruſalem, and the Reaſonableneſs of appealing to Her, as The Mother of us All.

IT is evident to all ſuch as have converſed with the Hiſtories of the Ages, which have been ſince the coming of our Lord, to make known and eſtabliſh all things in the Kingdom of Grace, in the firſt Church at Jeruſalem; that there hath been great ſtriving among the Chriſtian Churches for ſome Honour and Prerogative above the reſt. Sometimes the Church at Alexandria, ſometimes the Church at Conſtantinople, and eſpecially the Church at Rome, preſſing very hard for Precedence of Honour, and Preheminence of Power; few minding the poor afflicted Church at Jeruſalem, the true Mother of all true Chriſtian Churches; when yet the Holy Ghoſt hath left a high Commendation upon thoſe who do follow Her, both in the effectual Reception of the Goſpel, not as the Word of ſuch or ſuch a man, (though preached by Apoſtles) but as it is in truth the Word of God, 1 Theſſ. 2. 13, 14. and alſo (not in perſecuting, but) in ſuffering like things of their Countrey-men, as they did of the Jews. And we deſire, and hope that there may be yet, all due conſideration had by all Chriſtians in theſe days, of the Heavenly Frame and Holy Walking of that MOTHER-CHURCH.

Unto whom was committed, in the firſt place, the Principles of the Oracles of God; unto whom our deareſt Lord was a perſonal Miniſter, and did actually Diſpenſe to, and Communicate with them, in the Divine Myſteries or Ordinances of the Chriſtian Religion; upon whom was poured the moſt excellent Gifts and Graces of the Holy Spirit of Promiſe. It was this Church, from whom (according to the Prophets) the Law of Chriſt ſhould firſt go forth, Iſa. 2. 3. Mich. 4. 1, 2. Here was the Houſe of the Lord eſtabliſhed in the top of the Mountains, and exalted above the Hills, that all Nations might flow unto it: an Honour not given to other Churches, 1 Cor. 14. 36. What, came the Word of God out from you? No, this was the Glory of another, For out of Zion ſhall go forth the Law, and the Word of the Lord from Jeruſalem. Which by ſpecial Order from Chriſt was fulfilled, when he gave Commandment to his Apoſtles, that Repentance and Remiſſion of Sins ſhould be preached in his Name, in all Nations, beginning at Jeruſalem, Luk. 24. 47. And here it was that the Spirit gave utterance unto the Apoſtles, to preach in all Languages, that then ſome of all Nations (who were at that very time at Jeruſalem) might hear from thence the joyful Sound of the Goſpel, and conſequently, keep the ſame Holy Doctrine in all Ages and Nations, as it was there delivered, and confirmed by divers Signs and Miracles, and Gifts of the Holy Ghoſt, Math. 28. 19, 20. Heb. 2. 4. Act. 2.

Foraſmuch then, as all Churches, in all Ages and Nations, are indiſpenſibly bound to follow this Church, in the Obſervation of all things whatſoever Chriſt commanded them; we hold our ſelves concern'd, at this time, to declare our unfeigned Aſſent unto the Truth of the Goſpel, as it was here delivered; and our humble Reſolution to keep the Ordinances of Chriſt, as they were here practiſed (not doubting but the ſame was received in all Churches at the firſt) being confident of this very thing, that a ſafer way cannot be found for the ſecurity of our Souls, from the manifold Errors, which ſince the Plantation of this Church, have been obtruded upon the Conſciences of Men, in moſt parts of the Chriſtian Nations.

To the intent then that we may avoid Error, and cleave to Truth, we ſhall conſider particularly (though very briefly) the Frame of this Heavenly Building, in reſpect of her Foundation, her Form of Government, and the Way of her Worſhip, in order to her Perfection. And Firſt,

We find her Foundation-Principles to conſiſt in ſix particulars, called, the beginning of the Word of Chriſt, which Articles are therefore called the Foundation, becauſe of the Relation they have to Chriſt, who is a Foundation to his Church, as held forth in his own Doctrine, and other Foundations than Chriſt ſo held forth, can no man lay.

Of ſuch importance are theſe Sacred Principles, that we find the Ancient Chriſtians uſed to call them the Chriſtian Catechiſm. Chryſoſtoms, Teſtimony is this; That all theſe are fundamental Articles; that is, that we ought to repent from dead Works, to be baptized into the Faith of Chriſt, and be made worthy of the Gift of the Spirit, who is given by impoſition of Hands; and we are to be taught the Myſteries of the Reſurrection and Eternal Judgment. This Catechiſm, ſaith he, is perfect. And indeed in the whole New Teſtament, we meet not with ſuch an excellent Epitome of the Chriſtian Doctrine as in this place, which was written to this Mother-Church.

'Tis true, we have ſome mention of a Form of Doctrine delivered to the believing Romans: And Timothy is commanded to hold faſt the Form of ſound Words, which he had heard of St. Paul; Chriſt is ſaid to be the Apoſtle and High Prieſt of our Profeſſion, the Author and Finiſher of our Faith, we are willed to contend for the Faith once delivered to the Saints. But none of theſe places do ſhew us, as the Text under conſideration, what this Form of Doctrine, this Form of ſound Words, this Profeſſion, and this Faith was, in reſpect of the Compoſition, and Foundamentality of them; nor can there any thing be aſſigned, that is ſo properly the Analogy or Rule of Faith, as theſe Principles of Catechiſm.

Happy had it been, if all Chriſtian Churches had held faſt this Catechiſm, though no more had ever been compoſed; Unity in the Truth would have been better maintained by this one, than by ſo many as are now extant. And ſure this being of Divine Compoſure and Authority, the Principles of the Oracles of God, the Beginning of the Word of Chriſt, muſt needs outweigh all others, being but of Human Compoſition. To begin with the firſt Principle of this Church, let us conſider.

1. Repentance from Dead Works.

We are firſt to conſider why Repentance is put in the firſt place, even before Faith; ſure it is becauſe no unrepenting Sinner can have the Faith of Juſtification; therefore this Principle of the Chriſtian Faith muſt follow Repentance. There is indeed a Faith (which we may call the Faith of Mankind) to believe there is a God, that will both puniſh Sinners, and reward the Righteous, and this Faith muſt needs precede Repentance, Heb. 11. 6.

This Repentance, as it was a Principle of this Mother-Church, comprehends three things, a true Sence of Sin, in the exceeding ſinfulneſs of it; in which reſpect it is ſaid, They were pricked at the heart, and cried out, or ſaid, Men and Brethren, what ſhall we do? Act. 2. 37. which is accompanied with Godly Sorrow, and with Amendment of Life, without which, Repentance is rather to be repented of, than to be eſteemed any part of the Foundation of Chriſtian Religion; Repent ye therefore, and be converted, that your Sins may be blotted out. Act. 3. 19. Without which Repentance, there is no Remiſſion. Luk. 13. 5. Except ye repent, ye ſhall all periſh, ſaith our Saviour. How bleſſed had it been, if this Doctrine had been preached, and Men brought to the Obedience of it, before they had been admitted to Memberſhip in the Church of Chriſt? The not keeping to this Rule, has filled all National Churches with unregenerate, unconverted Perſons, to the Scandal of the Chriſtian Religion.

2. Of Faith towards God in this Mother-Church.

The Excellency of the Faith of this Mother-Church, appeared in theſe things: That they gladly received the Word of the Goſpel of their Salvation. Act. 2. 40. To the illumination of their Souls, and the expelling the darkneſs of Errour and Unbelief; by this Faith they had their Hearts ſprinkled from an evil Conſcience, and their Confidence in God had a great Recompence of Reward, in the Love and Expectation of which, they willingly endured a great Fight of Afflictions, whilſt they were made a Gazing-ſtock, both by Reproaches, and ſuffering the ſpoiling of their Goods with joyfulneſs; and were willingly Companions with, and charitably compaſſionate towards, thoſe that were in Bonds for Righteouſneſs ſake, working the Work of God, miniſtring to the Saints, labouring in Love: all which are Arguments of true and lively Faith. Heb. 6. 10, 11. Heb. 10. 32, 33, 34, 35.

He that reads and conſiders this Excellent Epiſtle, written to this Mother-Church, wherein we may be ſure no new Doctrine is delivered but the ſame corroborated which they had received, ſhall find that the true Knowledge and Belief of Chriſt was amongſt them, in reſpect of his Divinity, Chap. 1. in reſpect of his Humanity. Chap. 2. in reſpect of Prieſtly Office and Sacrifice, with all other Offices to which he was appointed of God, in the reſidue of the Epiſtle, of which we cannot now ſpeak particularly.

3. Of the Doctrine of Baptiſm in this Church.

The Lord Chriſt had fully taught the Guides of this Mother-Church the Doctrine of Baptiſm both by Word and Example; and thereby had informed them of a three-fold Baptiſm. The firſt delivered by Precept, himſelf making the People Diſciples, by teaching them to repent and believe the Goſpel, and then appointing his Diſciples to dip them in the River, in which reſpect it is ſaid that Jeſus made and dipped (or Baptized) more Diſciples than John, Mat. 4. 17. John 4. 1. John 3. 22. His own example being an unqueſtionable Rule for the manner of Baptizing, he being Dipped of John into Jordan, as the Greek hath it, Mark 1. 9. and then coming up out of the Water. And of this whole Church it is ſaid, their hearts were ſprinkled from an evil Conſcience, and their Bodies waſhed with pure water. For Baptiſmal Water is therefore purer, becauſe it is Sanctified for our Religious uſe, both by the Perſon of Chriſt, and by the Word of God. And of this Church, was firſt required, that every one of them ſhould repent, and then be Baptized; and of them it is alſo ſaid, that they that gladly received the Word preached by St. Peter, were baptized, Acts 2. 38, 40.

They were alſo inſtructed concerning the Baptiſm of the Holy Spirit; it being the Promiſe of the Father made to all the called of the Lord, and was particularly applied to them, and poured upon them in the way of Faith and Obedience.

To be willing to be Baptized with Afflictions for Chriſt and the Goſpels-ſake, they were alſo taught by our bleſſed Saviour in his Diſcourſe with ſome of his Diſciples, and by his own Sufferings, Luke 12. 30. of which they were alſo partakers, Heb. 10. 32. as alſo all that will live Godly in Chriſt Jeſus muſt expect the ſame. And it would be conſidered by what Rule any man can take upon him to make Baptiſm the firſt Principle, ſeeing Chriſt himſelf has made it the third Principle? and by what Rule any man can call Sprinkling Baptizing? Dare they ſpeak as they act? that is, dare they ſay, I ſprinkle thee in the Name of the Father? &c. Would not their Conſcience flie in their Face if they ſhould ſo ſpeak? and yet behold, they prevaricate in action, and lye in expreſſion in that which they call their Baptiſm; God will ſurely ſend the proudeſt prevaricators in this caſe a Quo warranto for their preſumptuous dealing herein.

Of the Laying on of Hands in this Church.

There are two great Bleſſings belong to all true Chriſtians, Remiſſion of ſin, and the Gift of the Holy Spirit; the firſt is conſigned to then in Sacred Baptiſm, the ſecond in Prayer, with the laying on of Hands, in which way this Mother-Church received this Bleſſing, as is evident from the ennumeration and order of the Principles of her Catechiſm, and alſo from this Teſtimony, that great Grace was upon them all, Acts 4. 33. as alſo in that it is expreſly ſaid, that this Church continued ſtedfaſtly in the Apoſtles Doctrine, a Principle whereof is Prayer with Laying on of Hands; and from this Church this Doctrine and Holy Practice was carried by the Apoſtles to Samaria, Acts 14. for it is not to be imagined they would there innovate, a practical principle, which had not firſt been taught in the Church at Jeruſalem. But God bearing witneſs to this ſervice of Prayer and Laying on of Hands at Samaria, with the ſame Bleſſing of the Holy Spirit, fore-received at Jeruſalem, confirms it as an acceptable and needful Service for all Churches. And accordingly it was received in the times next ſucceeding the Apoſtles days, as many witneſſes teſtifie, amongſt whom Tertullian thus, Dehinc manus imponitur, &c. After Baptiſm the Hand is impoſed by Bleſſing, calling and inviting the Holy Spirit. Tunc ille Sanctiſſimus, &c. Then that moſt Holy Spirit moſt willingly deſcends from the Father upon the Bodies which are cleanſed [meaning in Baptiſm] and bleſſed.

Of the Reſurrection of the Dead taught and believed in this Mother-Church.

In this Church it was where the Apoſtle gave witneſs with great P • wer of the Reſurrection of the Lord Jeſus, in whoſe Reſurrection aſſurance, yea very full aſſurance is given to all men, that there ſhall be a Reſurrection of the Dead, both of the Juſt and the Ʋnjuſt. It was here that our Saviour ſhewed himſelf alive after he had been dead, by infallible proofs, being ſeen of his Diſciples forty days, converſing with them of the things concerning his Church and Kingdom. It was here that many dead Bodies of the Saints did ariſe, and come out of their Graves, and went into Jeruſalem, and appeared to many, after Chriſt was riſen; which was a full proof, that the Reſurrection is of the ſame numerical Bodies which are laid in the Graves, diſrobed only of mortality and all imperfections. And this is that Reſurrection of the Dead here called a Principle of Chriſt's Doctrine, and of the Foundation of this Mother-Church.

Of the Eternal Judgment Believed by this Church.

It was to the Guides of this Church to whom our Saviour firſt made known this great priviledge, that they ſhould ſit on Thrones judging the twelve Tribes of Iſrael, at that time when he ſhould ſit upon the Throne of his Glory, Mat. 19. 28, who alſo is appointed of God to be the Judge of Quick and Dead, Act. 10. 42. which great Article is here recounted among the principles of Catechiſm, Heb. 6. 2. and called the eternal Judgment, not only for that it is the laſt Judgment, but becauſe the effects of it ſhall be perpetual, the pains to be impoſed in this ſentence of Judgment ſhall be of eternal duration to all wicked men, who have contemned the Goſpel of their Salvation, and judged themſelves unworthy of Eternal Life, even that Life which then ſhall be given to Eternity, to all ſuch as have held faſt the beginning of their Confidence, and the hope of this their rejoycing ſtedfaſt unto the end, Heb. 3. 14. As therefore the Tares are gathered and burnt in the fire; ſo ſhall it be in the end of the World. The Son of Man ſhall ſend forth his Angels, and they ſhall gather out of his Kingdom all things that offend, and them that do Iniquity: And ſhall caſt them into a Furnace of Fire; there ſhall be wailing, and gnaſhing of Teeth. Then ſhall the Righteous ſhine forth as the Sun in the Kingdom of their Father. Who hath ears to hear, let him hear. Matth. 13. 40, 41, 42, 43. Lo the eternal Judgment taught by Chriſt's own Mouth, let all men be admoniſhed to prepare for this Judgment, for the coming of the Lord draws nigh.

Of the farther Order and manner of Worſhip uſed in this Mother-Church.

This did eſpecially conſiſt in frequently aſſembling themſelves together, to teach and preach Jeſus Chriſt, Acts 5. 42. or for the miniſtring of the Word of God and Prayers, Acts 6. 4. In which we find no Liturgies, or Forms of Prayer deviſed or impoſed by the Apoſtles, but theſe Services were performed by the aid of the Holy Spirit, which as they were given for the work of the Miniſtry, ſo 'tis evident they have a remanency in the true Church till the whole be perfected, Eph. 4. and it is this Bleſſed Spirit which helps the Church to make▪ Interceſſion according to the will of God, Rom. 8. 27. They were all very frequent at the Lord's Table breaking the Sacred Bread, in remembrance of the Lord Chriſt, giving thanks to God by him, Acts 2. 41, 47. nor needed they any Maſs-Book or Common-Prayer-Book, to direct them in either: Chriſt's own▪ Inſtitution of his Holy Table, and the holy Prayer which he had taught his Diſciples, with other Heavenly Rules contained in the Holy Scriptures, was abundantly ſufficient, and are ſo ſtill, to every Faithful Man of God [and Miniſter whom God and his Church hath called to that Work] to furniſh him to every good work.

It is alſo excceding plain that the Holy Table of the Lord is here called the breaking of Bread. And therefore, though that Holy Bread and Wine be the Body and Blood of Chriſt, yet they are theſe, in ſuch ſort, as they are alſo the Bread of the Lord, and the Cup of the Lord, 1▪ Cor. 11▪ 27. And foraſmuch as the Apoſtle here, and in the next verſe, does expreſly call the ſame things, by theſe different titles, the Body and the Blood: the Bread and the Cup: we muſt of neceſſity take him to ſpeak Figuratively in one of theſe, but in the latter, to wit, Bread and the Cup, we have no Figure (ſave that the Wine in the Cup is taken for the Cup, which is an uſual form of ſpeaking;) and therefore of neceſſity theſe Words, Body and Blood, muſt be underſtood to be myſtically, ſpiritually, or figuratively in the Bread and Wine, and not the Bread and Wine to be myſtically, ſpiritually, or figuratively, in the Body and Blood of Chriſt.

It is alſo as certain that the whole Church (this Mother-Church, Acts 2. 42▪) did then receive both the Bread and Cup of the Lord, as that any one of them did partake of both, the whole Service being expreſſed by a Synecdoche, a part for the whole, which yet will better appear, in that this Ordinance ought to be received by every Recipient, as he is a Member of Chriſt, not as he is a Miniſter: 'Tis true, as I am a Miniſter I diſpenſe this Myſtery, but I receive it as a Member, ſaith St. Paul; For YE being many, are one Bread, and one Body. For WE are all partakers of that one Bread.

It was unto this Church, or the Guides of it, unto whom our Bleſſed Saviour delivered that Myſtical Doctrine, which offended ſo many of his Diſciples, John 6. 53. Verily, verily, I ſay unto you, Except ye eat the Fleſh of the Son of Man and drink his Blood, ye have no Life in you, which yet cannot be rightly underſtood of a corporal eating his Fleſh, and drinking his Blood, becauſe he expreſly ſays, Verily, verily, I ſay unto you, He that believeth on me, hath everlaſting life, Verſe 47. And it is certain there were many that did truly believe on him at that time, among whom S. Peter, and the reſt that ſtood by him, when ſo many forſook him. Now theſe things muſt all be true. 1. That none of Chriſt's Diſciples had Life in them at that time, but ſuch as did eat the Fleſh, and drink the Blood of Chriſt. 2. That S. Peter and the reſt of the Faithful, had eternal Life in them at that time▪ 3. That the Lord's Table was not yet inſtituted; And therefore from theſe Premiſes it follows that our Saviour ſpeaks not here of his Diſciples now eating and drinking his Fleſh and Blood in the Lord's Table, and therefore cannot with any ſhew of Truth or Reaſon, be underſtood of eating his Fleſh, and drinking his Blood carnally, or corporally, but ſpiritually, even by believing in him.

Of the ſeveral Orders of Miniſtry in this Mother-Church.

This Church was endowed with a three-fold Order of Miniſtry; 1. Meſſengers or Apoſtles, whoſe work was more eſpecially to gather, conſtitute, and take care for the Church in general. 2. Elders, whoſe work was eſpecially to feed the Flock committed to them in particular. 3. Deacons, whoſe work more eſpecially was to take care of the Poor, and to diſtribute the Alms of the Church to the ends for which they were given, and conſequently all Churches ought to maintain this Order of Miniſtry, unleſs they can ſhew that God has repealed this Miniſtery, in part or in whole. 'Tis true, ſome things were pertinent to the Apoſtles here, which were temporary and extraordinary, which Churches in after-Ages are not to expect; but it is alſo true that ſome things were ordinary, and fixed in that Office, for the continual uſe of the Church, and therefore to remain for ever viz. Their care for all Churches, their travels and labours to plant and ſettle new Churches, their withſtanding falſe Apoſtles, as themſelves are true Apoſtles. Their authority to appeaſe ſtrife and contention which may ariſe among particular Paſtors and Churches, which things being demonſtrated in our Chriſtianiſmus Primitivus (to which we refer) we ſhall not here enlarge.

This part of the Apoſtolical Office, was conferred on many in the Apoſtles days, who were alſo entituled the Angels of the Churches, Rev. 2. 1, &c. which in Engliſh, is, Meſſenger of the Churches. Of this Order was James the Lord's Brother in this Church at Jeruſalem, and ſuch were Timothy, Titus, Sylvanus, Andronicus and Junia, with others. A Miniſtry as needful as any, both for the unity of Churches, and the management of the moſt important affairs of the Goſpel, both in the Church and in the World, as experience may convince men if nothing elſe will do it. And here it were eaſie to bring in the full Teſt of the beſt Antiquity, but this Letter will not bear it.

Of the Diſcipline or Government of this Mother-Church.

It was unto the Guides of this Cuhrch to whom our Bleſſed Lord firſt gave Rules for the Government of his Church, Mat. 18. whence we learn that in caſes of perſonal Treſpaſſes, and ſins of Infirmity or Weakneſs, all poſſible Love, Patience and Charity, ſhould be exerciſed by one Chriſtian towards another, and the Offender, upon confeſſion of his fault, forgiven, unto ſeventy times ſeven Offences: ſo abundantly ſhould Charity appear among the Members of Chriſt. But it was alſo in this Church where wilfull Iniquity was puniſhed with great ſeverity, as the Hypocriſie and Deceit of Ananias and Saphira; and the like ſeverity was ſhewed againſt Simon Magus for his Pride and Covetouſneſs, in aſpiring to a Miniſtry for which he was not qualified, and to which he was not called by Heaven's Donation and due vocation from the Church, without which, woful experience hath taught the Chrian Nations, that it is in vain by Money, or for Mony to make Men Miniſters in the Chriſtian Church.

In this Church was held the firſt and beſt of General Councils, for ſetling the Churches in peace, when troubles did ariſe among themſelves, by means of falſe Teachers, &c. And becauſe the Churches in all Ages and Nations, may have perpetual need of ſuch helps, it ſhall not be amiſs that we conſider the Quality and Authority of ſuch Aſſemblies, leſt otherwiſe we be abuſed by Uſurpation and Tyranny: and firſt of the occaſion of the calling this preſent Aſſembly, Acts 15.

This Aſſembly was called upon the greateſt occaſion that ever was, namely, the Repealing, or rather ſhewing the Repeal, of many Divine Ordinances, and freeing the Chriſtian Church from their Obligation; becauſe they were either fulfilled, or too burthenſome for his Church, as indeed St. Peter avers, they were ſo heavie, that neither they nor their Fathers were able to bear them; And the endeavours of this Council was ſucceſsful to the removal of them, and the ſettlement of the Churches in the Faith; and to the great encreaſe of their number, Asts 16. From whence we may ſafely conclude, that if Moſes's Ceremonies which were from Heaven, were a hindrance to Peace and growth in the Chriſtian Church, much more muſt all Ceremonies deviſed, and impoſed by Human Force and Power only, be an obſtruction to it. Let us therefore ſtand faſt in the Liberty wherewith Chriſt hath made us free, and not be entangled in the Yoak of Bondage, whether of Legal, or other deviſed Ceremonies.

As for the quality of the perſons, of whom this Aſſembly did conſiſt, 'tis plain they were Meſſengers, Elders and Brethren, and theſe did all freely deliberate upon the matters in queſtion, offering their Reaſons pro & contra; and the Diciſion was made, not by the interpoſition of Power Apoſtolical, but by the clear evidence of Truth and Reaſon, to which they all agreed. The Apoſtles acting here as Grave Fathers, giving free Audience and faithful Advice, to which when all agreed, the concluſion was made in all their names, as appears, Acts 15. 22, 23. Then pleaſed it the Apoſtles and Elders, with the whole Church, to ſend choſen men of their own Company to Antioch, and wrote Letters by them after this manner; The Apoſtles, Elders and Brethren ſend greeting unto the Brethren which are of the Gentiles, &c. From the ſweet concord here, we ſuppoſe all Churches ſhould do well to conſtitute their general Conſiſtories of ſuch, ſeeing ſuch helps ſhe may have ſtill, in things ordinary to each Office, if ſhe render not her ſelf unworthy of them.

Now for the quality and authority of the Decrees, made by this, or ſucceeding Aſſemblies, the caſe is clear of it ſelf; Theſe were ſuch things as ſeemed good to the Holy Ghoſt, not that the Holy Ghoſt now revealed them, but brought to remembrance what the Scriptures had ſaid concerning them, and partly by what before that time had been ſhewed unto St. Peter by a certain Viſion of God's accepting the Gentiles, though not cleanſed according to Legal Purification. And therefore till the Holy Ghoſt reverſe thoſe Decrees, they are to oblige all Churches to keep them inviolable. And in this point (as indeed in all the reſt) the Baptized Churches in this Age do ſtand a witneſs againſt the diſorder and diſobedience of moſt of the Chriſtian Nations in the World; who make no Conſcience of abſtaining from Blood, &c. though they know the true Churches did Religiouſly obſerve theſe Decrees for ſeveral hundreds of years after. Tertullian tells us, The cuſtom of Chriſtians is to abſtain from all Blood, and things Strangled, ſo that it is not lawful for them, when they feed at their Tables to meddle with the Blood of any Beaſt.

It is further ſafely concluded from hence, that all decrees of General Councils are ſo far obliging only, as the things decreed are proved to be true, and not becauſe they are decreed in Council only; for here St. Peter proves, that Churches are free from the obligation of Legal Ceremonies, becauſe they wear a Burthen too heavy to be born. 2. Becauſe God had accepted them already without them. And James [the Angel of this Church] proves or confirms the ſame by the Scriptures, and theſe Arguments, and Probations, ſatisfied the Aſſembly. And it's certain, the things prohibited by theſe decrees, were always forbidden, even to Noah and his perpetual Generations, Gen. 9. 12, &c. Nor does this Aſſembly excommunicate or anathematize all that ſhall doubt of the Neceſſity of their Determination, but very ſweetly tells the Brethren they ſhall do well to comply with their advice; for they knew that every Church had Power to puniſh offenders, and to them they ſeem to leave that Care, and not to take the Power of any Church out of their Hands, as the manner of ſome is.

Of the Caſe of Infants, or whether they were admitted to Baptiſm in the Mother-Church?

In all that is ſaid of the Plantation and growth of this famous Church, or in that excellent Epiſtle, which was a long time after written to them, there is not one Word to be found of any one Infant being brought to Baptiſm; and therefore we hold to the Negative of this Queſtion; and it is obſervable, that though here Infant-Circumciſion was abſolutely excluded, yet is there no Argument urged for it from their Baptiſm, which had been very conſiderable, had there been any ſuch uſage in this, or the Gentile Churches. And becauſe it is granted now by many, and theſe the moſt Learned too, (among whom the Papiſts) that there is no Scripture for Infant-Baptiſm, &c. But that it ſtands upon the Authority of Eccleſiaſtical Tradition; all that we ſhall ſay to that Plea in this place is, to deſire any Man to ſhew who delivered this thing to the Churches, and by what Authority, whether divine or human? For ſeeing Tradition ſignifies a thing delivered, it is fit the Perſon or Perſons delivering ſuch a thing, ſhould be known to be Perſons lawfully impowered to deliver ſuch a Tradition, before we can with ſafety receive it. It is ſaid of the Roman Chriſtians, that the Light of Piety ſhined in their Minds when they heard Peter, but they were not ſatisfied with once hearing neither ſatisfied with the Ʋnwritten Doctrine that was d • livered▪ but earneſtly beſought St. Mark, (whoſe Goſpel is now in ure) that he would leave in Writing unto them the Doctrine which they had received by Preaching, &c. Euſeb. Hiſt. l. 2. Chap. 15. We ſee that the Church of Rome eſteemed the Goſpel in Writing, above the delivery of it in Preaching, though they heard it from Peter himſelf. Sure they are not the ſame now as then▪ for Tradition (from whom it's hard to ſay) is more now to them than the Scripture. And the Scripture nothing to them, but as delivered and interpreted by Tradition.

But how then ſhall Infants be ſaved if Baptiſm belong not to them? I anſwer, out of the mouth of St. Peter, Verſe 11. By the grace of our Lord Jeſus Chriſt they ſhall be ſaved. And ſure a man might as well ask how can Infants be ſaved without Faith and Repentance, ſeeing it is ſaid, he that believeth not, ſhall be damned: and except ye repent, ye ſhall all periſh, &c. And what anſwer could any wiſe man make, ſave this? the grace of God ſufficeth them, having Chriſt's expreſs word for it, that to them belongs the Kingdom of Heaven; and this he ſpake to unbaptized Infants too, which is therefore ſo ſatisfactory that we need no other evidence. If any man ſay the words which St. Peter ſpake in Council, Acts 15. 11. are not meant of Infants, and therefore not pertinent to my purpoſe. I ſhall only deſire him to conſider, that thoſe words were ſpoken in oppoſition to this poſition, That without Circumciſion, after the manner of Moſes, the Gentiles could not be ſaved: Now we know, it was after the manner of Moſes to Circumciſe Infants, and therefore doubtleſs theſe falſe Teachers did queſtion the ſalvation of Infants dying without Circumciſion. Therefore theſe words of St. Peter, which teaches that by the Grace of our Lord Jeſus Chriſt both Jew and Gentile ſhall be ſaved, have their clear extent to Infants as well as to any other perſons whatſoever: I ſhall here only refer the Reader to what we have farther written, in a Treatiſe upon this Subject, entituled, The Controverſie about Infant-Church-Member-ſhip and Baptiſm epitomized.

Of the Reverence due to Saints, Angels, and to the Bleſſed Virgin in particular, according to the uſage of this Mother-Church.

It was in this Church where the Holy Virgin, Mother of our Lord, had her Converſation and Society, being with that ſelect Company, conſiſting of an hundred and twenty names, Acts 1. 15. among whom this moſt bleſſed Woman is expreſly named, and by whoſe Preſence this Mother-Church was honoured above all others. And here is the laſt mention that is made of her in the holy Scriptures. And this honourable mention of her by name, and as the Mother of our Lord, (which doubtleſs calls for great Reverence in the hearts of all God's People) is all the honour that the Word of God does here confer upon her. This Church makes no Prayers to her, nor to Chriſt in her name, nor taught the ſucceeding Churches to do ſo; yet ſurely ſhe was the greateſt Saint that ever was; and if we have no ground from any direction, nor Preſident in the Scripture to perform ſuch Devotion to Her, we cannot with any ſhew of Reaſon, or pretence of Truth, do it to any other Creatrue, Saint or Angel, whatſoever.

And it is remarkable, that though this Church had occaſion to make expreſs mention of David in their Prayers, Acts 4. 25. yet do they not uſe his Interceſſion at all: But this Honour they give to Jeſus Chriſt, that through his Name ſuch things might be done, as might confirm the Truth againſt all Oppoſers. Nor does the Holy Ghoſt give any notice of the Worſhipping of Angels, Saints, nor the Holy Virgin in particular, in that Sacred Epiſtle, which was ſent to this Church after the death of Bleſſed Mary, the Mother of Jeſus; ſo that this Mother-Church▪ ſeems altogether unacquainted with ſuch Devotions: And much more may we aſſure our ſelves, they paid no ſuch Devotion to the Images of theſe, or of any of them. If any affirm the contrary, we anſwer them in the words of Jerom, Non Credimus quia non Legimus. And with Apollinarius, we dare add nothing to the perfect words of the New Teſtament, whereto nothing may be added; and wherefrom nothing may be taken away, by him that will lead a life agreeable to the Goſpel. Euſeb. Hiſt. l. 5. c. 14.

Thus Brethren I have for your ſakes (as well as others) taken a freſh view of the State of this moſt Primitive Church, to whoſe holy pattern, through the Grace of God, you have diligently laboured to conform your ſouls, her Principles are yours, her Government in good meaſure is yours, if in any thing any of them be otherwiſe minded, my hearts deſire is, that God would ſpeedily reveal even the ſame unto you, and then it is to be hoped that all well diſpoſed, will in time ſee themſelves concerned to adhere to the truth of your Principles, in the very Order wherein you maintain them.

Hear the Church: OR AN EPISTLE TO All the Baptized Chriſtians in England; Exciting them to Stedfaſtneſs in their Holy Profeſſion, under their various Tryals, and great Afflictions. The Second PART. BRETHREN,

AS it hath pleaſed God to exerciſe you many years with various Tryals and Afflictions, for your Faithfulneſs to the Chriſtian Religion (in reſpect of the Reſtoration of it to its ancient Purity) both in the Form and Power of it, wherein you have laboured hitherto, and have not fainted, but, by the Grace of God, have attained to ſome degree in that behalf, above what hath, as yet, been attained by the generality of your Country-men, for which you owe the greateſt Thankfulneſs to Almighty God. And having (as I verily believe) laid a right Foundation for a true Church-State, you are indiſpenſibly obliged to go on unto perfection, as the firſt Churches, which were built upon the ſame Foundation, were expreſly required and exhorted, Heb. 6. 1, 2, 3.

In which Holy Profeſſion, being by the Grace of God, one with you, and alſo called to the Miniſtry and Office of a Meſſenger of your Churches [which I mention, becauſe it is the moſt deſpiſed Office amongſt all Chriſtians, as it ſeems to have been in the Apoſtles days. 1. Cor. 4. 9.] do hold it my Duty, at this time, to endeavour to ſtrengthen you (in what I may) in your Holy Profeſſion; as alſo to call upon ſuch as have been ſhaken in mind by the violence of thoſe Temptations which have befallen them in common with their Brethren.

For as it is a fearful thing to fall into the hands of the living God, (as thoſe undoubtedly ſhall, who draw back from the Truth they have once embraced unto Perdition) ſo I am very confident, that for any to fall from the Truth, as it is profeſſed by the Baptized Churches, is the moſt dangerous of all other, they being indeed the neareſt to the Truth, in the Priſtine Order and Simplicity of it, of all ſorts of Perſons, who own the Honorable Appellation of Chriſtian. For,

What ſort of Chriſtians can with any Confidence look upon, or bring themſelves cloſe to the Rules of St. Pauls Catechiſm, The Principles of the Doctrine of Chriſt, Repentance, Faith, Doctrine of Baptiſms, Laying on of Hands, Reſurrection of the Dead, Eternal Judgment. Chriſt as received in the Power and Order of theſe Principles, becomes a Foundation to his Church, in which reſpect the Principles are here called the Foundation alſo. Heb. 6. 1, 2. (as the Antients uſed to call it) except the Baptized Churches? To ſay nothing of others, can they of the preſent Roman Catholick-Church, in any wiſe ſquare themſelves, or juſtifie their preſent Church-State by the Rule of thoſe Sacred Principles, in the ſimplicity of them? No, theſe Principles of Chriſt's Doctrine, will in no wiſe be concordant with the Catechiſm of the preſent Roman Church, ſeeing a Doctor of their own hath told us, that if the Scriptures muſt be our Rule, &c. they muſt all croſs the Cudgels to the Anabaptiſts; which is a plain giving up the Victory to the Baptized Churches, unleſs a better Form of Doctrine can be aſſigned than this is, which will never be. Yea, ſo preſſing is this place from the true Inſtitution of the Antient Chriſtian Religion, that the Rhemiſts ſeem to be under no ſmall difficulty how to expreſs themſelves about it: For thus they ſpeak upon the Text, Heb. 6. 1, 2. We ſee hereby (ſay they) what the firſt grounds of Christian Inſtitution, or Catechiſm, were in the Primitive Church, and that there was ever a neceſſary Inſtruction and Belief of certain Points, had by Word of mouth and Tradition, before men came to the Scriptures, which could not treat of things ſo particularly as was requiſite for the teaching of all neceſſary Grounds. Among theſe Points were the twelve Articles contained in the Apoſtles Creed; The Doctrine of Penance before Baptiſm; the Manner and Neceſſity of Baptiſm; the Sacrament of Impoſition of Hands after Baptiſm, called Confirmation; the Articles of the Reſurrection, Judgment, and ſuch like: without which things firſt laid, if one ſhould be ſent to pick his Faith out of the Scriptures, there would be mad Rule quickly.

1. It's highly obſervable from hence, that the firſt Grounds and Principles of our Churches (which indeed are no other than what men read, Heb. 6. 1, 2.) are openly acknowledged, by our moſt Potent Oppoſites, to be the ſame which were in the Primitive Church, received for the firſt Grounds and Inſtitutions of Chriſtianity, or Chriſtian Inſtitution and Catechiſm. That in the Primitime Church, theſe Grounds were held in the very Order now obſerved by the Baptized Churches; particularly, Repentance before Baptiſm, and Impoſition of Hands after Baptiſm. Sure this is a full Teſtimony, that the Inſtitution of the Baptized Churches (now wrongfully called Anabaptiſts) and theirs only, is truly Apoſtolical. Whilſt all the Paedobaptiſts in the World (among whom, the Papiſts) have quite ſubverted this Order, giving their ſuppoſed Baptiſm before Repentance, and that unto Perſons that are not capable of Repentance.

2. They tell us there was a neceſſary Inſtruction and Belief of certain Points had by Word of Mouth and Tradition, before men came to the Scripture▪ Admit this to be ſo, in reſpect of ſuch parts of the Holy Scriptures as were then unwritten, when the Apoſtles firſt preached the Goſpel; yet it is certainly falſe, in reſpect of ſuch Books of Scripture as were then in being; for it's evident that our Bleſſed Saviour propounded the Text of Scripture, Luke 4. 17, 18, 19. and thence preached to the People, and commanded his Hearers to ſearch the Scriptures, John 5. 29. He did not ſend his Hearers to Tradition, as the Papiſts do.

The great Apoſtle of the Jews, St. Peter, even then when he was filled with the Holy Ghoſt, Acts 2. 17. preached from, and notably confirms his Doctrine by the Scriptures, Act. 2. not by Tradition. And Philip, Acts 8. 35. began at the ſame Scripture which the Eunuch read, and preached to him Jeſus, without making any uſe of Tradition. Apollo being mighty in the Scripture (not in Tradition) convinced the Jews, ſhewing (not by Tradition) but by the Scriptures, that Jeſus is the Chriſt. So did the great Apoſtle of the Gentiles, St. Paul, Acts 28. 2 • . Perſwading men concerning Jeſus, out of the Law and the Prophets (not out of Tradition) from Morning to Evening; and the beſt ſort of St. Paul's Hearers, ſearched the Scriptures daily, (not Tradition) to ſee whether the things ſpoken by him were ſo.

3. Nor can the Papiſts tell us what one Point of Neceſſary Inſtruction or Belief was delivered by Word of Mouth, which is not now contained in the Holy Scripture; if otherwiſe, let them aſſign ſome neceſſary Point of Faith or Inſtruction, ſuch, as without which, we cannot know and ſerve God truly and fully, and be ſaved eternally, which is not contained in the Holy Scriptures. But as this will hardly be attempted; ſo let me exhort you, Brethren, to beware of all manner of Principles and Doctrins, which have any tendency to weaken or invalidate the Authority and Sufficiency of the Scriptures, which the Apoſtle avers to be of that ſufficiency (even before all the Books of Sacred Scriptures were extant) as to furniſh the Man of God throughly to every good Work. And then certainly, he who is in all Points of Faith and Inſtruction, a good Chriſtian, according to the Doctrine contained in the Holy Scriptures, will be out of the reach of any juſt reprehenſion, though he know nothing of the unwritten Tradition, ſo much pretended and admired by the Papiſts, or others.

Being thus ſecured in your Principles, from the very conceſſion of your Enemies, and by the Authority of the beſt and moſt Sacred Antiquity, even the Holy Scriptures, you have no cauſe to fear the moſt important difficulties, wherewith poſſibly we may be tried in theſe days. And that we may the better ſee how the caſe ſtands between the Baptiſts and the Papiſts, with reſpect to the two great Ordinances of Chriſt, to wit, Holy Baptiſm, and the Holy Table of our Lord Jeſus Chriſt; we will here take a View of the one, and of the other, in a diſtinct Column by it ſelf, the better to diſcern their Diſparity.

The Manner of Baptiſm among the Baptized Believers, commonly called Anabaptiſts.

Baptiſt.

The Manner of Baptiſm among the Papiſts, commonly called Roman Catholicks; taken out of the Roman Ritual, by a Learned Hand tranſlated into Engliſh.

Papiſt.

THE Meſſenger or Elder being attired in comely Raiment, not much different from the reſt of his Brethren, firſt, Preaches the Goſpel to every Mark 16. 15. Creature that is capable and willing to hear, and when by hearing they have Rom. 10. 17. received Faith, the Miniſter explains the Doctrine of Repentance from dead Works, and of Faith towards God, for the further Illumination of the Diſciples underſtanding, in the knowledge of the only Joh. 17. 3. true God, and our Lord Jeſus Chriſt, that they may obtain Eternal Life.

The Miniſter does oopen the Doctrine of RepentanceActs 2. 38. in three parts eſpecially, i. e. as it conſiſts in a due ſenſe or knowledge of the ſinfulneſs of ſin: In true Sorrow for ſin committed, eſpecially againſt Almighty God. The neceſſity of forſakingTit. 2. 12. the Converſation of ſin, and to walk righteouſly, ſoberly, and godly in this preſent Life.

The Doctrine of Faith is explained concerning the Object, in reſpect ofMat. 28. 19, 20. the God-head, the Father, the Son, and the Holy Ghoſt, into whoſe Name the Party is to be baptized, and eſpecially concerning Chriſt crucified,1 Cor. 2. 2. buried, and riſen aagain; and therewith is ſhewed, that in Baptiſm we are to die unto Sin, toRom. 6. 4. be buried with him in Baptiſm, to riſe to a Holy Life, and ſo to put on the Lord Jeſus Chriſt in Baptiſm, as to be bornJoh. 3. 3, 5. Eph. 5. 26. of Water and of the Spirit through the Word.

The Miniſter does open to the Party to be Baptized, the whole Doctrine of Baptiſms; Firſt, That of Water, which is the Baptiſm of Repentance for the RemiſſionMat. 28. 18. of ſins, in reſpect of the Power by which it is commanded, Mat. 28. 18. Act. 2. 28. Act. 22. 16. Rom. 12. 13. Heb. 10. 22. the extent of it, to every repenting Sinner; the end of it to be a Pledge of the waſhing away of ſin, and to give us admiſſion into the Church of Chriſt, to draw near to God in Prayer, with full aſſurance, having the Heart ſprinkled from an evil Conſcience, by Faith in the Blood of Chriſt, and our Bodies waſhed with pure Water, even the Water of the Baptiſmal Covenant, called the waſhing of Regeneration.

2. That of the Holy Spirit, the Promiſe of the Spirit being made to all Acts 2. 38. that our Lord doth call, and therewith doth explain the fourth Principle of Chriſt's Doctrine, LayingAct. 8. Act. 19. on of Hands, with Prayers, as the Means appointed of God to obtain that Bleſſing, even the Promiſe of the SpiritGal. 3. 14. through Faith in the Word of Promiſe.

3. The Baptiſm of AfflictionMat. 20. 22, 23. is alſo opened, that the Sufferings of Chriſt (called by himſelf a Baptiſm) may not be feared, but patiently endured, according to the Will of God. This is the Sum of the Doctrine of Baptiſm, taught by the Baptized Churches.

The 5th and 6th Principles of Chriſt's Doctrine, are likewiſe particularly1 Cor. 15. opened, concerning the Reſurrection of the Dead, and chiefly of Chriſt's being raiſed Bodily from the Dead, as the moſtActs. 17. 31. ſure pledge that the Dead ſhall be raiſed Bodily: and the eternal Judgment, in which every man ſhall receive according to the1 Cor. 5. 10. deeds done in the Body, whether good, or bad.

To all which the Party to be Baptized, declares his aſſent, in the beſtActs. 2. 40. man • er he can; ſhewing alſo his ſenſe of Sin, and ſorrow for it, his purpoſe to live holily; his Faith in Chriſt his Saviour the only Son of God, andMark▪ 1. 5. Acts: 8. 36, 37. that it is his deſire to be Baptized according to the Will of God. And then the Miniſter, with the Congregation, or perſons preſent, do make Prayer and Supplication to Almighty God, to receive the returning ſinner, and to bleſs and ſanctifie his own Ordinance to him. And then the Party to be Baptized, being cloathed with convenient Garments for decency, he is had to the Water, where, calling uponMark 1. 15. John 3. 23. the Name of the Lord, he is dipped into the River, or Water, by the Miniſter, in the Name of the Father, and of the Son, and Acts 8. 38. Mat. 28. 19. of the Holy Ghoſt.

And as in every thing Chriſtians are to give thanks, ſo this whole Service is concluded with farther prayer, and thankſgiving to this effect, That as it has pleaſed God to call his Servant, or Servants out of their ſinful ſtate, and to bring them into the way of Truth, ſo it would pleaſe him to enable them to perſevere to the end, to his Glory and their own Eternal Comfort.

Nor do we put any Vow, Covenant or Promiſe upon any Perſon, ſave only what the very Nature of the Baptiſmal Covenant it ſelf does in its own evidence carry along with it, it being our greateſt care, neither to add to, nor to diminiſh ought from the holy Ordinances of Chriſt, but to keep them as they were delivered at firſt to the Church of God▪ 1 Cor. 11. 2.

AFter many preparatory Preſcriptions, the Prieſt being dreſſed in a Purple Robe, calls the Infant to be Baptized by his Name, and ſaith, What askeſt thou of the Church of God? the God-fathers anſwer, Faith. The Prieſt ſaith again, What ſhalt thou get by Faith? The God-father replies, Eternal Life. Then adds the Prieſt, If therefore thou wilt enter into Life, keep the Commandments: Thou ſhalt love the Lord thy God with all thy Heart, and thy Neighbour as thy Self.

Next, the Prieſt blows three gentle Puffs upon the Infants Face, and ſaith, Go out of him thou unclean Spirit, and give place to the Holy Ghoſt, the Comforter. Then with his Thumb he makes the Sign of the Croſs on the Infants Forehead and Breaſt, ſaying, Receive the Sign of the Croſs, both in thy Forehead and in thy Heart. Take the Faith of the Heavenly Precept, and be thy Manners ſuch as thou mayſt now become the Temple of God.

Then follows a Prayer, that God would always protect this his Elect one (calling him by his Name) that is ſigned with the Sign of the Croſs.

Then laying his Hand upon the Child's Head, he comes to the Benediction of Salt, of which this is the Form.

I exorciſe or conjure thee, O thou Creature of Salt, in the Name of God the Father Almighty ✚, in the Name of our Lord Jeſus Chriſt ✚, and in the Power of the Holy Ghost ✚, I conjure thee by the living God ✚, By the true God ✚, By the Holy God ✚, By the God ✚, which created thee for the ſafeguard of Mankind, and hath ordained that thou ſhouldſt be conſecrated by his Servants to the People, entering into the Faith, that in the Name of the Holy Trinity, thou ſhouldſt be made a wholeſome Sacrament for the driving away the Enemy. Moreover, we pray thee, O Lord our God, that in ſanctifying, thou wouldſt ſanctifie ✚, this Creature of Salt, and in bleſſing, thou wouldſt bleſs it ✚, that it may be to all that receive it, a perfect Medicine, remaining in their Bowels, in the Name of the ſame Jeſus Chriſt our Lord, who is about to come to judge the Quick and the Dead, and the World by Fire. Amen.

Then the Prieſt putting a little of the Holy Salt into the Child's Mouth, ſaith, Take thou the Salt of Wiſdom, be it thy Propitiation unto Eternal Life. Amen.

Now follows another Exorciſing of the Devil, wherein he is conjured as before, then the Prieſt ſigns the Infant again with his Thumb on the Forehead, ſaying, And this Sign of the Holy ✚ which we give to his Forehead, thou curſed Devil, never dare thou to violate, by the ſame Jeſus Chriſt our Lord. Amen.

Then the Prieſt puts his Hand on the Infants Head, and makes a Prayer in order to his Baptiſm, then puts part of his Robe upon the Child, and brings him within the Church, ſaying, Enter thou into the Temple of God, that thou maiſt partake with Chriſt in Eternal Life. Amen. Then follows the Apoſtles Creed, and the Pater-Noſter, &c. Then follows another Exorciſing or Conjuration of the Devil.

Then the Prieſt takes Spittle out of his Mouth, and touches therewith the Ears and Noſtrils of the Infant; when he toucheth his Ears, he ſaith, Epthapha, be opened; and touching his Noſtrils, he ſaith, for a ſweet ſmelling Savour. Another Conjuration follows in theſe Words; Be packing, O Devil, for the judgment of God is at hand.

Then the Prieſt asks the Infant, whether he renounces the Devil and all his Works, and all his Pomps? in three queſtions, and the God-fathers anſwer diſtinctly to them. Then the Prieſt dips his Thumb in holy Oyl, and anoynting the Infant with it on his Breaſt and betwixt his Shoulders in the figure of a ✚, ſaying, I anoynt thee with the Oyl of Salvation in Chriſt Jeſus our Lord, that thou mayſt obtain eternal Life. Amen.

Then the Prieſt puts off his Purple Robe, and puts on another of White, and asks three queſtions out of the Creed; and receives the God-fathers anſwers, then asks this queſtion, whether the Infant will be Baptized? and receiving the God-fathers anſwers to that, He pours Water thrice upon the Child's head, and reciteth over it our Saviour's Form of Baptiſm, doing it each time at the naming of the three Perſons.

And now comes the Chryſm or holy Oyntment, in which dipping his Thumb and anointing the Infant on the Crown of the Head, in the Figure of a ✚, He thus prayeth; O God Omnipotent, the Father of our Lord Jeſus Chriſt, who hath Regenerated thee of Water and the Holy Ghoſt, and who hath given▪ thee pardon of all thy Sins, I anoint thee with the Chryſm of Salvation, in the Name of Chriſt Jeſus our Lord, to Eternal Life. Amen.

And next after follows the Pax tibi, and wiping of his Thumb and the anointed Head, he takes a white linen Cloath, and putting it on the Child's Head uſeth this Form, Take the white Garment, which thou mayſt carry unſpotted before the Tribunal of our Lord Jeſus Chriſt, that thou mayſt have Eternal Life. Amen.

And laſtly, he puts a lighted Candle into the Child's, or Godfathers hand, and ſaith, Receive the burning Lamp, and keep thy Baptiſm blameleſs; keep God's Commandments, that when the Lord ſhall come to the Wedding, thou may'ſt meet him, &c. concluding all with, Go in peace, and the Lord be with thee.

There are more Conjurations and Ceremonies added, &c. But let theſe ſuffice at preſent.

Now Brethren, as it is an Obſervation, that White being compared with Black doth ſeem more white; ſo the true Baptiſm according to the Scripture (and graciouſly reſtored in the practick part among you) being thus compared with the ſuppoſed Baptiſm of the preſent Roman Church, muſt needs ſeem more lovely, and the wretchedneſs of their deviſed Fables become more manifeſt to all men. Let us now ſee whether they have been more happy in the other great Ordinance, The Holy Table of the Lord.

Baptiſt.

The manner of the Baptized Churches in Celebrating the Holy Table of the Lord.

Papiſt.

The manner of the Celebration of the Bread and Cup in the Maſs, taken from Dr. Willit in his Synopſis Papiſmi.

THE Congregation being met together, and having ſpent part of the day in Preaching, and Prayer, commonly towardsActs 20. 7. the Evening, and ordinarily upon the Lords Day, the Table is decently prepared, and the Bread and Wine ſet upon it alſo in decent manner.

The Meſſenger or Elder does excite the People to due Humility, and Reverence in their approaching to the Holy Table of the Lord, ſhewing the occaſion and Authority by, and upon which it was Inſtituted for a perpetual Miniſtry in the Church of God. The great Uſe and Myſtical ſignification of it, as Chriſt is evidently ſet forth in his Crucifixion, or bitter Death upon theGal. 3. 13. Croſs, as the alone Sacrifice, once offered for the Sins of Men, and that there is no more Offering for Sin, but the OfferingHeb. 10. 12, 14. up of Chriſt once for all.

Then he putteth them in mind of the qualifications, neceſſary on their part to the due Reception of that Divine Ordinance, without which they will come together for the worſe, and not for the better.

Then taking the Bread Mat. 26. 26. into his hands, he calleth upon God in the Mediation of Jeſus Chriſt, for a1 Cor. 11. 23, 24. Bleſſing upon the Bread, that it may be Sanctified for that holy uſe for which it was ordained by Chriſt, and that by Faith, all that are to partake of that Bread, thereby may feed upon the Body of Chriſt,John 6. 35. which is the true Bread, and by him live for ever.

Then he breaketh the Bread, pronouncing the words of Chriſt, This is my Body, &c. willeth the People to receive it in remembrance 1 Cor. 11. 26. of Chriſt, and as ſhewing forth the Death of Chriſt till he come the ſecond time without ſin to Salvation.

In like manner he taketh the Cup, after the1 Cor. 11. 25. People have received the Bread, and with Prayer ſuitable to that great Myſtery, it being ſanctified, he poureth out of the Wine, remembring the words of Chriſt, This Cup is the New Teſtament in my Blood, &c. partakes of it himſelf (as he did alſo of the Bread) and gives it to the Deacons to Communicate to all the Congregation, and they all drink of it.

Then ſome word of Exhortation 1 Cor. 10. 14, 15, 16, 17. is given to the People under the conſideration of the unſpeakable Mercy of God in the gift of his Son to dye for us, that we might live Eternally with him: all is concluded with Prayers to the Lord for all his Bleſſings, in the moſt joyful manner that the Miniſter is ableMat. 26. 30. to expreſs them, and then uſually ſomething is given to the Poor, as every mans heart maketh him willing, being not conſtrained thereunto, but as the love of Chriſt conſtraineth him.

TO ſay nothing here of the Roman Church, denying to give the Cup to the People, the Prieſts only drinking of it; nor of the Prieſt only partaking of the Bread and Cup in divers of their Maſſes, the People only looking on: neither of their Adoration of the Elements of Bread and Wine in theſe words, I Worſhip thee, I Glorifie thee, I Praiſe thee. Nor yet of that Paſſage in the Communion of the Maſs, Let us Worſhip the Sign of the Croſs, which are things too large to be diſcourſed in a Letter; It ſhall ſuffice to ſet down the manner of their Celebration. 1. All is done in an unknown Tongue, which the People underſtand not. 2. The Benedicamus Domino, is ſung ten times together, and Ite Miſſa eſt is ſung thirteen times, with long and tedious Notes. 3. The Prieſt is to ſay divers Prayers privately to himſelf. 4. He is taught by the Rubrick to make thirty ſeveral Croſſes upon the Bread, the Cup, the Altar, and his forehead. 5. Their Geſtures are as followeth.

The Prieſt boweth his Body, and lifting up himſelf, kiſſeth the Altar on the right ſide; then he boweth again, and looketh toward the Hoſt [that is the Bread] he joyneth his hands, wipeth his fingers, lifteth up the Hoſt, then he lifteth up his eyes, and boweth himſelf, and lifteth up his eyes again, he boweth again, and lifteth up the Hoſt above his forehead; then he uncovereth the Cup, and holdeth it between his hands, keeping his thumb and his finger together.

Then he boweth and lifteth up the Cup a little, then to his Breaſt, or above his Head. He ſetteth it down again and wipeth his fingers; then he ſpreadeth his Arms a-croſs. He boweth his Body, riſing up, he kiſſeth the Altar on the right ſide. He ſmiteth his Breaſt; uncovering the Cup, he makes five Croſſes with the Hoſt beyond the Cup, twice, on each ſide under the Cup and before it.

Then he layeth his hands upon the Altar, the Deacon reaching him the Paten, he putteth it to his right eye, then to his left, he maketh a Croſs beyond his head with it, he kiſſeth it and layeth it down.

Then he breaketh the Hoſt in three, holding two pieces in his left hand and one in his right over the Cup, which with a Croſs he letteth fall into it.

Then he kiſſeth the Corporas: the Deacon taketh the Pax from the Prieſt, giveth it to the ſub-Deacon and he to the Quire. Then humbling himſelf, he firſt taketh the Body, and then the Blood, ſo he goeth to the right horn of the Altar, the ſub-Deacon poureth in Wine, and the Prieſt rinſeth the Cup, and waſheth his hands turning himſelf to the People.

Cometh again to the Altar, and turneth to the People the ſecond time.

Then bowing his body, and cloſing his hands, he prayeth to himſelf: he riſeth again, making the ſign of the Croſs, and bowing again, goeth from the Altar.

Thus, Brethren, I have given you a brief account of the Ceremonious Obſervations of thoſe who would be thought the trueſt Church on Earth, though they have aſſuredly changed the Ordinances of our Lord more than any ſort of Chriſtians; I have alſo ſet before you the purity and ſimplicity (and yet the great utility) of theſe two great Ordinances, that you may be more inwardly affected with them, but eſpecially with him whom they ſo excellently repreſent, for to this end are they ordained to ſet forth Chriſt and him Crucified.

Of all the difficulties with which you are likely to be tried in reſpect of your Religious Profeſſion, that Queſtion which concerns the Judge of theſe and other Controverſies in Religion, is like to be the moſt dangerous, becauſe you have been little exerciſed in it; as alſo becauſe many perſons of great Eminency and Authority are deeply radicated and very expert in an opinion diametrically oppoſite to yours, for they ſay, that the living voice of the Church, aſſembled in a General Council of her Biſhops and Doctors, is the only infallible Judge to determine all Controverſies in matters of Faith and Religion.

On the other ſide, We have been taught, and have conſtantly believed that it is all Chriſtians Duty to rely chiefly, and before all things, upon the Authority and ſufficiency of the voice of God himſelf, as he ſpeaks in the Holy Scriptures, as the beſt, and only infallible Decider of all Queſtions that ſhall ariſe, (eſpecially in the Chriſtian Church, and ſince the holy Scriptures were written and received) about matters of Faith and Religion.

And indeed it ſeems very ſtrange that any man ſhould think there is a better Judge than God himſelf, of what is true, and what is otherwiſe, in matters of Religion; and to be ſure he ſpeaks to us with the greateſt Certainty, and Authority, by the holy Pen-men of the Scriptures. And it is as ſtrange that the Church, who muſt derive all her Light and Authority from God and his Word, ſhould appeal men to her ſelf rather than to him: methinks they ſhould ſay to us (as Caeſar's Subſtitute ſaid to St. Paul) Haſt thou Appealed to God, as he ſpeaks in his Scriptures? to God and his Scriptures ſhalt thou go. And eſpecially when this is the queſtion, What ſort of Chriſtians are the true Church of Chriſt? for it ſeems then the moſt unreaſonable thing in the World, that any Party contending for this Title [The Church] ſhould be her own Judge; and ſeeing the Church cannot by meerly avouching (upon her own Teſtimony only) that ſhe is the Church, make any proof or demonſtration that ſhe is ſo, it remains then, that we muſt have ſome Infallible Rule by which to find the Church. And now if God himſelf does not reveal to us who is his Church, we ſhall never find her; nor does he reveal this, but by the Teſtimonies of the Scripture, there muſt we find the Church of God, or no where. For none but Enthuſiaſts pretend to any other Revelation in this Caſe; and to ſpeak feeely, I doubt the Papiſts are more then a little Enthuſiaſtical; for rather than let God's Word decide this Queſtion about the Church, they will flye to Miracles, as if a falſe Prophet may not ſhew a Sign, or a Wonder, yea, and that Sign and Wonder come to paſs too, and yet the thing he brings it to prove, be nothing but a lye: ſee Deut. 15. Surely he that ſhall pretend to work a Miracle or Wonder in theſe days, to prove ſuch, or ſuch a People to be the Church, I ſhould the more ſuſpect both him and his Church; becauſe we have a ſure Word of Prophecy confirmed by Miracles already, which Word, doth as fully ſet forth the Church, as it ſets forth any thing; inſomuch as men may as well call for Miracles to prove there is a God, and that this God is true, as to call for Miracles to prove the true Church.

Indeed the Church of Chriſt being once found, then all wiſe and modeſt men will readily lend an Ear to her in all things, and eſpecially when ſhe undertakes to expound the dark or myſterious points of our Religion, or offers her Judgment in things doubtful, [for as for the common point of the Chriſtian Faith, he that is a wiſe and good Man, and no ways byaſſed by Intereſt, may perhaps know theſe things, as well as the Church, or at leaſt, ſuch as call themſelves Church-men.] But to be bound to adhere to any Church in theſe days, as to a people which cannot poſſibly be miſtaken in any matters of Faith, or Religion, ſeems to be an Atribute too high for any Society of Sinful men, [and there is none that liveth and ſinneth not.] For ſeeing God hath not told us any ſuch thing, That the Church cannot Err or be Miſtaken, it ought not to be ſpoken: and if it be only proper to the Almighty to ſay He cannot lye; It muſt not be ſaid of the Church, that She cannot lye, leſt he reprove us, and we be found Lyars. Rom. 3. 4. Let God be true, and every Man a lyar, for thus it is written; and again, Hoſ. 11. 12. Ephraim compaſſeth me about with Lyes, and the Houſe of Iſrael with Deceit. This was the Caſe of the ten Tribes: and though Judah be juſtified as to theſe Impieties, yet Chap. 12. 2. God tells them he had a Controverſie with them alſo. Certain it is that famous Churches have erred in matters of Faith, and others were as liable to err as they, no Church being herein priviledged above another, for any thing that God has ſaid in his Word, but he every where exhorts his People to beware of Sin, Error, and Apoſtacy, and commands every one that hath Ears, to hear what the Spirit ſaith to the Churches: but he does not ſay to any of them that they cannot Err, therefore we are not to hear ſuch a ſtory of any Church. Mat. 16. 18. Is a gracious Promiſe indeed, That the Gates of Hell ſhall not prevail againſt the Church of Chriſt, as founded upon himſelf, in the true Faith of St. Peter. But this Promiſe belongs to all true Churches equally, yet no man ever durſt affirm from hence, That no true Church can poſſibly err. And St. Peter, who underſtood this Promiſe, never told any Church of his Planting, that they could not Err; but rather tells them they may err, ſo as to fall from their ſtedfaſtneſs, and be led away with the error of the Wicked. Indeed if any Church could be aſſigned here on Earth that cannot err, or be deceived in matters of Faith, it were the eaſieſt thing in the World to find the Truth, having once found the Church; for we ſhould have no need to know any thing but what that Church ſpeaks, and to receive her Determinations as God's Oracles: but then I conſider again that we ſhould perhaps have great inconvenience alſo. For, if all the Decrees made by General Councils be obliging to us, and were bound up together, we ſhould never be able to read them, nor I doubt, to underſtand them; it will then be our beſt, at the long-run, to take Sanctuary at the Word of God, as our Guide, and Superiour to the Church.

But I conſider farther, that no man makes any particular Church this Guide, but does refer us to the Univerſal Church, as aſſembled in a General Council. Surely either this is to make as many Univerſal Churches at leaſt as there has been Ages ſince Chriſt was upon the Earth; or if all make but one Univerſal Church, the direction given to follow her Sentence, is ſcarce practicable; for how long will it be before a man can be aſſured, what was held, and what was rejected by the Church in all Ages? indeed there are Men born of great confidence, who will tell us that the Catholick, or Univerſal Church hath always held ſuch Doctrines, and ſuch Traditiors as are unwritten, &c.

Now it highly concerns all Chriſtians, as much as in them lieth, to make ſure work with ſuch bold Talkers, about the truth of the things which they affirm, eſpecially about the truth of the Antiquity of theſe things, that is, that they appear by ſome Divine Record to have been delivered to the firſt Churches, by Men approved of God, to be the deliverers of Divine Inſtitutes; and if they fail here, it will be ill venturing to follow them in their after-enquiries. And there is the higheſt Reaſon in the World to ſtand as ſtrongly as poſſible for the firſt Age; for ſuch pure and undoubted Antiquity is neceſſary in our Caſe, from the tenour of our Bleſſed Saviour's Argumentation againſt the Jews, in oppoſition to a Tradition, or Moſaical Precept in the Caſe of Divorce, Mat. 19. 8. From the beginning it was not ſo. For ſeeing the Apoſtles did faithfully deliver the whole Counſel of God to the firſt Churches, condemning all that ſhall teach otherwiſe than they had taught the the Doctrine of Godlineſs; or that ſhould not conſent to wholeſome words, even the words of our Lord Jeſus Chriſt, it is therefore neceſſary to bring all Doctrine▪ and Practices in the Chriſtian Church to the Teſt of the moſt pure and Primitive Antiquity; for that Church which hath that Argument fairly on her ſide, cannot fail of all other Arguments, which can be any way neceſſary for her Juſtification; for indeed this firſt Argument does infer all the reſt, and they that have not this, have none of the other; which thing being well conſidered, look back upon your Principles (O ye Baptized Chriſtians) and upon what hath been ſaid for them, even by your Adverſaries, and take comfort; for whoever boaſts of the beſt Antiquity, it is certain that you only have it.

For what is the moſt ancient Record? Doubtleſs the Holy Scripture; and if ſo, let the queſtion be about Chriſt and his Church, there muſt we find them both, or no where. If any Man like not this Doctrine; let him ſhew me, if he can, theſe lovely Objects without being beholden to the Scripture. Some I have known to attempt this, but with lamentable ſucceſs, being ſoon driven to a ſhameful ſilence; and indeed the whole World muſt depart into utter ſilence as touching this great Myſtery, Chriſt and his Church, unleſs the Word of God, (as it is delivered in the Holy Scriptures) through Faith, makes us wiſe in theſe great Concernments of Salvation, 2 Tim. 3. 14.

Let men alledge all the Authors in the World, and all the Tradition that ever was, if the Holy Scriptures muſt not be their own Evidence, and ſo capable to command our Belief of them; then for the ſame, or rather more forcible Reaſons, then any Man can bring againſt the Scriptures, all Authors and all Traditions ſhall be dumb and uſeleſs as to the production of the leaſt iota of Divine Faith; ſo that the Papiſts at the long-run (muſt if they know how) ſhew us their Church without Scripture, or any Author, and without Tradition alſo, as I have formerly written unto you, being provoked thereunto by ſeven Queries ſent by a Learned Papiſt, who in his laſt to me, does undertake to deliver himſelf from this difficulty after this manner; We may (ſaith he) prove the Church by the Holy Scripture, and the Scripture by the Church, and this by a Regreſſus Demonſtrativus, without a vicious Circle, becauſe we ſuppoſe them both ſufficiently proved, and prudently accepted for ſuch, by all the Motives of Credibility, as Miracles, Holineſs, &c. by which Chriſt proved himſelf and his New Goſpel. But as for the Senſe of the Scripture, I have more than ſufficiently demonſtrated, that the Scripture it ſelf cannot bear witneſs for it, but that this muſt be had from a Living Judge, viz. the Church, the Infallible Interpreter of Gods Word.

To this I anſwer briefly: That is a vicious Circle, out of which no man can lawfully deliver himſelf, but muſt run in a Round without end; and truly ſuch is this Circular Argumentation of my Adverſary, he will prove his Church by the Scripture. 2. He will prove the Scripture to be true by his Church, and he will prove his Church true by the Scripture, before the Scripture be proved true; and he will prove the Scripture to be true, after it hath proved his Church true. This Meander is no way to be avoided that I can ſee, but by ſuffering either the Scripture, or the Church to be its own Evidence, for his Demonſtrative Regreſs makes his Caſe worſe; for by it, they be both ſufficiently proved, before either of them be proved, and both prudently accepted, before either of them be accepted; and which is moſt ſtrange of all the reſt, theſe things are all done before the Scripture hath any ſenſe known; for of this he is the moſt of all confident, that the Senſe of the Scripture muſt be had from a living Judge, viz. the Church, the Infallible Interpreter of God's Word. So that this is the Concluſion of the whole Matter: The Scripture without Senſe muſt prove the Roman Church, and the Roman Church muſt then give the Senſe of that Scripture, which had no Senſe before, when it proved Her to be the Church; here is indeed a Regreſſus, but no ſuch thing as a Demonſtrativus.

Methinks wiſe men ſhould conſider that the Holy Scripture is its own Interpreter in a great, if not the greateſt part of it, the New Teſtament being the beſt Interpreter of the Old Teſtament, and of it ſelf alſo in many places: for Example; It tells us in one place, that the Heavens muſt receive Chriſt from the time of his Aſcenſion, till the times of refreſhing ſhall come from the Preſence of the Lord. Act. 3. 21. And hence we hold, that no Chriſtian muſt ſay that the real Body of of Chriſt, which aſcended to Heaven, is upon the Earth, till he ſhall be ſent the ſecond time, [for God ſhall ſend Jeſus, ſaith St. Peter] becauſe the Scripture tells us in another place, That if Jeſus were on Earth, he ſhould not be a Prieſt, Heb. 8. 4.

It is therefore as plain as plain can be, that the Papiſts make void the Prieſthood of Chriſt, and contradict St. Peter himſelf, when they tell the World that the real Body of Chriſt which aſcended into Heaven, is now really, carnally, corporally preſent upon the Earth, that is, upon their Altars, and in the Hands and Mouths of their Prieſts and People, as often as they celebrate Maſs, and conſequently he is ſo far from being received into Heaven till the time of his ſecond coming, that he is, according to their own Opinion, received bodily upon Earth ten thouſand times, and in ten thouſand places, to his being once received bodily into Heaven. Sure their Opinion is directly againſt the Scripture, as ſure as their Tranſubſtantiation is directly againſt the beſt Senſe, and the beſt Reaſon, with which Almighty God hath endowed the beſt of Men, as has been clearly evidenced by many learned Diſcourſes; among which, I would commend to your Peruſal, one lately publiſhed, under the Title of A Diſcourſe againſt Tranſubſtantiation: Printed this Year, and ſold by Mr. Aylmer at the Three Pigeons againſt the Royal Exchange, Price Six Pence.

My Learned Adverſary, and indeed the Papiſts generally, do urge us vehemently after this manner, admitting that the Church is to follow the Rule of God's revealed Word in all her Definitions; yet they hold it extreamly irrational, that all that can read it, ſhould be his own Interpreter of it, for ſo, ſay they, He will be his own Judge. And as in a Nation where no Judge of the Law is appointed, there can be no Juſtice, but every man will be his own Judge; ſo likewiſe, unleſs there be a Supream Judge in Matters of Faith, to wit, the Church, from whom no Appeal may be allowed, there can be no end of Controverſies, &c. This Objection is conſiderable: to which I ſay,

1. What my Adverſary means by God's revealed Word, I do not very well underſtand, but I doubt he extends that Term farther than the Holy Scripture, elſe I am ſure enough, the Church of Rome has no revealed Word of God to follow in very many of her Obſervations: but to let this paſs at preſent, I anſwer to the Objection thus;

2. It ſeems to be built upon many dangerous Suppoſitions, ſuch as theſe, That we ought to reſt upon the Sentence of a Prieſt (for we muſt hear the Church out of his Mouth) for the ſtate of our Soul, as on the Sentence of a Judge in a Civil Court for a matter of Debt, &c. and that we are no more bound to ſearch the Scriptures for Eternal Life, than to ſearch the Statute-Book for our Temporal Life [nay, here I do them no wrong, for they will permit us to read the Statute-Book, but they forbid us to read the Holy Scripture.] It ſuppoſes the Prieſt cannot deceive us; when the Prophet tells us, that though the Prieſts Lips ſhould preſerve Knowledge, and that we ſhould ſeek the Law at his Mouth, yet they had cauſed many to ſtumble at the Law, becauſe they had been partial in the Law, Mat. 2. 8. It ſuppoſes, whoever falls under the Sentence of the Prieſt, is as ſurely damned, as he is caſt or hanged, that falls under the Sentence of a Judge in Law. [Which may be falſe, for the Prieſts did joyntly ſentence our Bleſſed Saviour, Saying, We have a Law, and by our Law he ought to die. It's true, whatſoever the Church doth bind on Earth, is bound in Heaven; but then nothing is bound on Earth, unleſs ſhe judge righteouſly; for it is written, that the Curſe cauſeleſs ſhall not come, Prov. 26. 2. and ſeeing ſhe may be deceived, (at leaſt by falſe Witneſſes) She may condemn the Innocent, though She had no mind to do ſo, which ſhews She is not infallible, whatever men talk to the contrary.] I do not like this Opinion, therefore becauſe it leaves not Liberty for thoſe whom the Church condemns, to appeal ſo much as to Almighty God, who knows the Hearts of all men, whilſt the Church knows them not. But I anſwer to the Objection, by ſaying,

1. There is a Judgment Authoritative; this indeed muſt be referr'd to the Church, and no wiſe Man ever thought otherwiſe, and the Members of the Church muſt be content to abide the Sentence of the Church, though they be innocent, till God clears their Innocency; but all this while we ſuppoſe the Church we ſpeak of, to be a true Church, and that She judges according to Evidence; and yet becauſe She knows not all Secrets, nor all things contained in the Scriptures, we alſo ſuppoſe She may poſſibly miſtake, though never ſo Honeſt. But,

2. There is a Judgment of Knowledge or Diſcretion, by which Men receive the Truth of the Goſpel, as underſtanding, and ſo believing it to be ſo; and by the ſame Judgment he refuſes what is falſe, as underſtanding it to be ſo; and till his Underſtanding be well informed, or rationally ſatisfied by convincing Evidence, he cannot, if he have the Underſtanding and Spirit of a Man, do either the one or the other. And hence it is, that Salvation, (and conſequently the means to obtain it) are offered to men in the manner of choice, Joſh. 24. 15. Chuſe then this day whom you will ſerve. Heb. 11. 25. Moſes choſe rather to ſuffer Affliction with the People of God, than to enjoy the Pleaſures of Sin for a ſeaſon. And foraſmuch as all Men are not called at the ſame moment, but ſome receive the Truth in their Youth, others in their middle Age, ſome not till Old Age; all the Liberty which we contend for, is, that Men may have the free uſe of the Means▪ by which they may know the Truth, and be allowed to underſtand it before they be admitted to Sacred things, that they may not only be able to give a Reaſon of the Hope that is in them, but alſo be able to do (as they are alſo exhorted) Prove every man his own Work, that he may have rejoycing in himſelf alone, and not in another, Gal. 6. 4, 5. Thus much in anſwer to this Objection.

There is no Man living that would more gladly (than my ſelf) give to the Church of God, all that Honour and Obedience which God hath allowed Her; but to ſay, She cannot err, is to make Her more like God than She is. I think all that can be ſafely affirmed, is, That She ſhall not ſail ſo, as utterly to ceaſe from being, but that God will have a Church in the World, to be his Witneſs to the end of the World, though the Apoſtacy be never ſo great, or ſeemingly univerſal. And as it pleaſed God to foreſhew the great Apoſtacies, which ſhould be found among the Chriſtian Nations: So he was graciouſly pleaſed to intermix ſome words of comfort, that when it ſhould ſo fall out, that the Spouſe of Chriſt ſhould be like the Dove in the ſecret places of the Stairs; Cant. 2. 14. or thruſt into Priſons, and out of ſight, which might cauſe the Faithful even to think there was no Church remaining (like that of the Prophet, who deſired rather to die than to live, becauſe he thought the Faithful had utterly failed, and himſelf left alone) I ſay, that then they ſhould remember that the Gates of Hell ſhould not prevail againſt the Church, and therefore God hath always had a Church, however ſhe might be obſcured.

Finally, Brethren, my Hearts deſire and Prayer to God for you, is, that you may be of one Mind and Judgment in all the Will of God, and eſpecially in theſe Sacred Principles before mentioned, and in the Conſtitution of your Miniſtry, in reſpect of the Threefold Order of Miniſters, under which the firſt Churches were undoubtedly governed, viz. Meſſengers, Elders, and Deacons. And I do the rather adviſe to this, becauſe ſome have been pleaſed to publiſh in Print, that there are only two Offices remaining in the Church of Chriſt, viz. Elders and Deacons; This Presbyterian Principle, will, I fear, undo ſuch as receive it. They boldly tell us, that the Office of Timothy and Titus was Temporary, as if they had none to ſucceed them. What I have formerly written in the defence of the firſt of theſe Offices, is extant among you, and as yet unanſwered, and to that I refer you.

Our Diviſions have been, and will be, if continued, very prejudicial to the Truth it ſelf; and our Adverſaries know how to make uſe of them againſt us, and our Holy Profeſſion, though they cannot be Ignorant of the great Diviſions which were in the Churches in the Apoſtles Days, nor ſhould they be ignorant of their own; and to the end they may ſee they are no more happy in that matter than their Neighbours, let them conſider what Bernard hath written of them, as he is quoted by the Learned, in Cant. Serm. 33. His Words are to this effect.

From whom ſhall the Church hide her ſelf? All are Friends, and all are Enemies; all are Kinsfolks, and all are Adverſaries; all are Houſhold Servants, and there is none at peace; all are Neighbours, and all ſeek but their own Profit. They are Miniſters of Chriſt, and ſerve Anti-Chriſt; they do walk in the Honour of the Goodneſs of the Lord, unto whom they do no Honour. Thereby cometh that Beauty of the Harlot, which thou ſeeſt daily in their Apparel, as the Players of Comedies. As in the Apparel of a King, thereby thou ſeeſt the Gold in the Bridles, Saddles and Spurs. Thereby are the Tables beautified with Meats and Veſſels: Thereby cometh Drunkenneſs and Gluttony: Thereby proceedeth the Harp and the Viol: Thereby are the Preſſes running over, and the Garners full, anſwering the one to the other: Thereby are the Boxes full of Oyntment and ſweet Savour: Thereby are the Purſes filled. Therefore would they be, and are the Princes of the Churches. The Provoſts, Deans, Arch-Deacons, Biſhops, Arch-Biſhops, and theſe things come not lawfully, but becauſe they walk in the buſineſs of Darkneſs.

Behold now in Peace my bitterneſs is moſt bitter, It hath been before bitter in the Death of Martyrs, afterwards more bitter in Controverſie with Hereticks; now it is moſt bitter in the manners of thoſe of our own Houſe. We can neither chaſe them away, they are ſo mighty, and multiplied without Number; the Sores and Plagues of the Church are entred into the inward parts, and are incurable, and therefore is her Bitterneſs moſt bitter.

And in Pſal. 90. 6, 11. O Lord Jeſus, thou haſt multiplied the People, but not encreaſed their Joy; all the Chriſtians almoſt, do ſeek their own Profit, they have removed the Offices to ſhameful Gain, and into Works of Darkneſs, and the Health of Souls is not ſearched for, but the Pleaſure of Vices: Therefore are they ſhorn: Therefore do they frequent Churches, and ſing Pſalms.

They contend moſt impudently daily by Proceſs, for Biſhopricks, Arch-Biſhopricks, &c. There remaineth nothing, but that the Man of Sin, the Son of Perdition, be revealed.

And on the Converſion of St. Paul. Alas, O Lord God, for theſe are the firſt which do perſecute thee, whom we do ſee to love the higheſt Places in thy Church, and do hold the Principality, and by Power and ſtrength have taken the Arches of Sion, and afterward freely have ſet all the City on fire. Their Converſation is miſerable, the Subverſion of thy People is pitiful. And ſpeaking to the Pope, he ſaith, This Mortal Corruption hath not begun in thy days, but I pray God it may end in thy time. In the mean time thou art apparelled and decked up very gorgeouſly. If I durſt ſpeak, thy Seat is rather a Pack of Devils then of Sheep. Did St. Peter do ſo? Did St. Paul mock after that ſort? Behold the murmuring and complaint of all Churches, they do cry out that they are cut in pieces, and diſmembred. There are very few, or almoſt none, that do not fear the ſtreak or Wound. Thus far Bernard.

Let not then the Papiſts contemn or deſpiſe us, becauſe of ſome Defects, in reſpect of Unity, neither let us deſpiſe them, becauſe of the Diſcords which have been, or are among them. Let us beware of the cauſe of thoſe Calamities, and ſtrive only for the true Form, and due Power of Godlineſs, then ſhall the Spirit of Hatred, which hath inſerted it ſelf amongſt Chriſtians, be rooted out; and then ſhall that great Badge of Chriſtianity, unfeigned Love, (even the Love of God, ſhed abroad in our Hearts by the Holy Ghoſt) poſſeſs the Room of all our bitter Contentions. That thus it may be, is the Prayer of

Your Loving Brother, Thomas Grantham. Written in the Year 1685.

Poſt-Script. Concerning the Original Manuſcripts of the Holy Scriptures. BRETHREN,

BEcauſe our Learned Adverſaries are wont to amuſe weak Chriſtians, by telling them they knew not the Originals, &c. I thought fit to tranſcribe part of what I have formerly printed in Anſwer to this ſpecious Objection; In the Introduction of my Book of Primitive Chriſtianity, how vain and pernicious this Talk is about the Original, will appear, when you conſider, That no man living ever ſaw the very Papers in which the Prophets and Apoſtles did write the firſt Draughts of the Holy Scriptures, and therefore none have the Originals, but only Copies of Scripture. And let not this offend any Man: for,

It ſeems to have been the beſt for all Chriſtians, that after many Copies are taken and ſpread in many Nations, theſe firſt Draughts ſhould not continue long; for had any now but ſo much Confidence, as to ſay they have theſe very firſt Sheets of Paper to ſhow, how might they trouble the whole World with ſuch a Report? and how might they abuſe the World, and all the Churches in the World at pleaſure? as by adding or taking away, and who ſhould correct the Original?

Suppoſe the Roman Church had thoſe Manuſcripts in their Hands, what Miſts might they caſt upon the Nations, and who could come to the ſight of them to diſcover any ſuch abuſe? and the ſame may be ſaid of any other potent Party.

But now the Originals being no where to be found, but yet a multitude of Copies extant, and the ſame tranſlated by multitudes of Men into ſeveral Languages; by this means all are forced to be more peaceable than perhaps they are willing to be, ſince they have only Copies of the Divine Oracles, and others have Copies as well as they, ſo that they can none of them pretend to have ever ſeen the Original, and therefore can they leſs quarrel about their Copies. Thus hath God's Wiſdom diſpoſed herein, better for his Church than She could have thought or deſired.

And it is worth obſervation, that ſcarce any of the Churches to whom St. Paul wrote, had the Original ſent to them, (except the Galatians) but had only certain Copies written by divers Hands. For Inſtance, The Epiſtle to the Hebrews was written by Timothy, as 'tis ſaid in the Post-Script. The Epiſtle to the Romans was written by Tertius. Four Perſons wrote the firſt Epiſtle to the Corinthians, Post-Script. Two Brethren wrote the Second Epiſtle, Post-Script. Tichicus and Oneſimus wrote that to Coloſſus. All theſe Churches had only Copies, and for ought appears, never ſaw the Originals.

And what if ſome of theſe Copies did accidentally vary ſome Word or Tittle, are the Sacred Epiſtles ever the worſe, ſo long as the Holy Doctrine therein contained, was not injured? Can we think that when the Holy Apoſtles preached, that they had ſtill the very ſelf-ſame Phraſes? This were idle to imagine, and yet they had the ſelf-ſame Goſpel to preach in every Place.

I ſpeak not this, as if I approved of altering the Holy Writings; no, not in the least iota; yet if accidentally, in Tranſcribing, or Printing, there ſhould be ſome ſuch Failure, I do not think that by and by that Copy were to be rejected, or the Authority of the Scriptures therefore to be called in queſtion, that men might ſet up themſelves above it. Some under pretence of being the Church, and others pretending the Spirit, whilſt they both reject the Church and the Spirit, as held forth in, and ſpeaking by the Holy Scriptures. A plain Instance of this, we have in the Papiſts, and most Paedo-Baptiſts, who whilst they ſeem to admire General Councils, Fathers, &c. they regard not the Decrees of the beſt Councils and Fathers, which were held by the Apoſtles and Elders, and Brethren at Jeruſalem, who among other things, forbid the eating of things ſtrangled, and Blood, which the Church obſerved for ſeveral hundred of years after [for indeed they were delivered to the Churches to be kept, not to be broken, Acts 16. 1, 2.] and yet without all Conſcience of theſe Decrees, they feed upon Blood, &c. And on the other ſide, how ridgidly do they impoſe the Decrees of the Trent Councils, in the Caſe of Tranſubstantiation (though never heard of before it was there invented) inſomuch as they have puniſhed with the cruelest Death, ſuch as in Conſcience could not ſubſcribe unto it. God give them a better Ʋnderſtanding, and more Moderation for the future.

But ye, Brethren, as you have received theſe Holy Decrees among the rest of the Heavenly Rules left unto us by the most Antient Fathers, even the Apostles of our Lord, ſo walk in them, and keep the Ordinances as they were delivered by them, who received them of the Lord. Now the Lord increaſe our Faith, that we may be able to stand fast in the Truth, and to overcome all Difficulties. So prays your Brother,

Thomas Grantham.

Hear the Church, &c. OR, AN EPITOME OF THE CHIEF CONTROVERSIES BETWEEN THE PAPISTS, AND THE Baptized Believers. By THOMAS GRANTHAM.

Let that therefore abide in you which you have heard from the Beginning: if that which ye have heard from the Beginning ſhall remain in you, ye alſo ſhall continue in the Son, and in the Father, and this is the Promiſe which he hath Promiſed us, even Eternal Life, 1 John. Unto the perfect Words of the New-Teſtament nothing may be added, and from which nothing may be taken away, by him that will lead a Life agreeable to the Goſpel. Apollinar. l. 5. c. 14.

LONDON, Printed in the Year, 1687.

THE EPISTLE TO THE READER. Chriſtian Friend,

IT is now about ſix and twenty years ſince it pleaſed a Learned Papiſt to ſend ſeven Queries to the People commonly called Anabaptiſts, in the County of Lincoln, about which many Papers were exchanged, and in the Year 1662; ſome part of them were Printed under the Title of the Baptiſt againſt the Papiſt, or the Scripture and Rome in Contention about the Supreme Seat of Judgment in Controverſies of Religion. To which the Queriſt never replied in Print, but only ſent me a few Notes in Manuſcript; which ſeven Queries, with my ſeven Anti-queries I ſhall annex to this Epiſtle.

The Truth is, I did then, and do ſtill look upon this ſort of Chriſtian-Adverſaries (ſo I call them) to be the moſt ſubtil, as well as coherent with their Principles, keeping cloſe to their Arguments, and uſing all very much the ſame Mediums: and were the Truth with them (as in many things I am ſatisfied it is not) this very thing would be their high Commendation.

But miſſing the Heavenly Mark (more is the pity) they muſt needs be the more dangerous, wherein they ſtand oppoſed to the Truth, of which being very ſenſible▪ I cannot, as I love plain Truth, and the Souls of all Men, but indeavour as much as in me is, after a Christian ſort to undeceive (if it may be) ſome of them, and to prevent others from being deceived by them.

I ſpeak not this as fearing them, but as truly loving them, as they bear the name of Chriſtians, and doubtleſs are as zealous in their way as any, tho I do verily believe they are under the greateſt miſtakes of any that prof • ſs the Chriſtian Religion, except profeſſed Enthuſiaſts.

That I treat them in Love is no new thing, let my Words written more than twenty years ſince witneſs, now in my Epiſtle to the Reader thus you find them. Not that I envy thoſe of the Papal Church, or deſire them any evil; Not that I deſire they ſhould be expoſed to a Suffering Condition for matters of Religion, or that they ſhould be denied any liberty in that Reſpect which I deſire my ſelf, nor for any other prejudice (God knoweth) do I publiſh this ſmall Treatiſe, &c.

And what I ſaid then, I ſay now, being verily perſwaded by the Scripture, and all good Principles which I could ever meet with, that they and all men [living ſoberly and quietly under the Government] ought to have at leaſt a friendly connivance under our differing ſentiments from the eſtabliſhed Form or Order of Worſhip, &c. But I am no Dictator, I muſt leave theſe things to the pleaſure of God, and the prudence of our Governors, only this is my Determination, in Chriſt's ſtrength to live and die faithful to what I know of the ways of Truth, and to my own Conſcience. Praying conſtantly for the happineſs of my Prince, and all his peaceable Subjects.

Tho. Grantham.

Hear the Church: The Third PART.

CONTAINING AN EPITOME OF THE Controverſies depending between thoſe who are commonly called PAPISTS, and thoſe commonly called ANA-BAPTISTS: Occaſioned by Seven Queries propounded by a Learned PAPIST.

LET the Chriſtian Reader know, that it is no idle Conceit of the Parts of the Author, above his Brethren, nor yet above his Adverſaries (many of whom are undoubtedly Men of very rare Parts and Accompliſhments) which moveth him thus to appear, and to call forth all the Strength of Rome in Argument to defend their Church and Religion againſt the poor Baptized Churches in this Nation: But it is only the Clear Evidence of Truth, on their ſide, as contained in the holy Oracles of God, which gives Boldneſs to this great Undertaking. Which in all due Humility, Chriſtian Love, and yet with holy Confidence, is thus attempted, for a fair Trial of the Caſe or Caſes depending between the Parties above mentioned. In the Name of God therefore let us proceed to the Particulars of the Seven Queries ſent to the Baptiſts by a Learned Papiſt, which indeed contains the Sum of the Controverſies between the ſaid Parties.

Papiſt Query 1. Baptiſt Anti-query 1. Whether we are to reſolve all Differences in point of Religion, only out of the Written Word of God? What Controverſie in point of Religion can you reſolve without the Written Word of God? And whether the written Word of God be a perfect Rule for Matters of Religion?

The firſt Part of this Anti-query concludes in the Negative; the latter Part in the Affirmative, and affords (as I think) this undeniable Argument,

That which is the only perfect Rule to all Chriſtians in the greateſt Matters of Religion, and that without which neither Chriſt, the Church, nor Chriſtian Religion can be known, is the only infallible Rule by which all Controverſies in point of Religion, are to be reſolved.

But the Holy Scriptures are the only perfect Rule to all Chriſtians in the greateſt Matters of Religion; and that without which neither Chriſt, the Church, nor Chriſtian Religion can be known.

Ergo, The Holy Scriptures are the only infallible Rule by which all Controverſies in point of Religion among Chriſtians are to be reſolved.

Papiſt Query 2. Baptiſt Anti-query 2. How know you preciſely what is the true Word of God? Whether ſome Book muſt not of neceſſity ſpeak for it ſelf [or be received for God's Word upon its own Evidence?] and whether the Holy Scriptures do not beſt deſerve that privilege? And whether it be not too great preſumption to ſay, There are no Holy Books, but thoſe which you and we have received for ſuch, ſeeing thoſe which we have, tell us there were other Holy Writings, which never yet came to our Hands, nor to yours?

Foraſmuch as no Society of Chriſtians in theſe days can bear witneſs to the truth of any thing upon their own knowledg, ſight, or hearing (as the Apoſtles did, 1 John 1. 2 Pet. 1. 16.) for ſcarce ſo much as one hundred years, and this their Teſtimony, alſo, being but of human Authority, it remaineth of neceſſity, that ſome Books of Record muſt be received upon the Authority of the Author, in whoſe Name they ſpeak, and the Divine Evidence of the Matter contained in them; and hence we argue, the Sufficiency of the Scriptures own Authority, to command our reception of them, ſpeaking to us in the Name of God, and carrying in themſelves Divine Evidences in reſpect of the matters therein contained.

Papiſt Query 3. Baptiſt Anti-query. 3. How know you that your Copies and Tranſlations of the Bible, are the true Word of God, ſince the Original Writings are not come to your Hands? What Copies and Tranſlations of the Scriptures have you that are more true than ours? And where are the Original Manuſcripts of the Prophets and Apoſtles?

Seeing it was not the Pleaſure of the Divine Wiſdom, to preſerve, and preſent to all Nations, the very firſt Pieces of Paper in which the Divine Oracles were written; but rather to preſerve many Copies, and cauſe them to be ſpread throughout the World. And ſeeing no ſort of Chriſtians dare pretend to have Tranſlated any of thoſe Copies by an infallible Pen, but only according to the beſt Skill they have acquired or learned in the Original Tongues; It would better become all Learned Chriſtians to bend their Minds to rectifie (what they may) any Imperfection or Miſtake that may be in any of the Tranſlations, rather than by ſuch Queries as this, to open a Gap to Ʋnbelief and Irreligion.

And though much might be ſaid (by a captious Perſon) againſt the Engliſh Tranſlation of the Papiſts, yet to prevent vain Jangling, we refuſe not to be tried in the Caſes depending in theſe Queries▪ and Anti-queries, either by their Tranſlation of the Bible, or by that which is allowed by Authority? And ſeeing no Papiſt is able to produce the prime Originals, let them beware how they quarrel with our Copies, leſt ſome quarrel with theirs: and • ſo inſtead of Edification, they bring forth nothing but vain Contention: and ſhow themſelves ungrateful to God, and miſchievous to men. For what man of any Modeſty would upbraid another, becauſe he never ſaw the Original Writings, when neither himſelf, nor any man living ever ſaw them, nor is ever like to ſee them?

Papiſt Query 4. Baptiſt Anti-query 4. Where we differ about the Senſe of the Word, by whom muſt we be tried? The dead Letter cannot explain it ſelf. When we differ about the true Church, or the Meaning of Authors [be they Fathers, or Councils] by whom muſt we be tried? Theſe cannot ſpeak for themſelves, more than the Scriptures: And whether, the Scriptures being compared together, do not explain themſelves? Alſo, whether this be not an opprobrious, and ignominious Speech, for you to call the Scripture a dead Letter? And whether the true Lovers of the Scriptures, ever vouchſafed them ſuch ill, and indeed improper Language?

Of all the Seven Queries, this is the moſt difficult; ſee what we have ſaid to this Difficulty in our precedent Epiſtle. Let the Papiſts prove themſelves to be the true Church, and the Contention about the Power of the Church to decide Differences which may▪ ariſe about the Meaning of the Scriptures, will with more eaſe be brought to a period. In the mean time, as we muſt every one give an account of our ſelves to God, ſo it is the Duty of every Chriſtian to labour to underſtand the Scriptures, Mat. 24. 15. Pro. 22. 20, 21.

Papiſt Query 5. Baptiſt Anti-query 5. What clear Text have you out of the Scriptures, for the Proceſſion of the Holy Ghoſt from the Father, and the Son? Or for changing the Sabbath from Saturday to Sunday? Or for prohibiting Poligamy, or Infant-Baptiſm? And whether there be not as clear Texts to prove unwritten Traditions, Purgatory, and the Real Preſence? Whether the Baptiſm of the true Church be not One? And whether the one Baptiſm be not expreſly found in the Scriptures? and whether the Scriptures do not prohibit all Baptiſm of Water, beſide that one? And whether the Papiſts have not confeſſed, in many of their Books, that Infant-Baptiſm is not found in, nor grounded upon the Scripture? And then, whether it be not clear, that all the Texts, which ſpeak of Baptiſm in Water, do prohibit Infant-Baptiſm? Alſo, whether John 15. 26. & 14. 26. & 16. 7. be not clear Texts, that the Holy Spirit proceedeth from the Father, and the Son? Alſo whether 1 Cor. 7. 1, 2, 3. do not as much prohibit one Man for having two Wives, as one Woman for having two Husbands? And, whether it do not clearly prohibit the latter? Alſo, whether there be any thathold the Firſt Day of the Week under the Notion of a Sabbath, among the Baptized Churches; and yet whether there be not clear proof for the Religious Obſervation of it, Acts 20. 7. 1 Cor. 16. 2. Alſo, whether it be not abſurd for you to ask for clear Texts, to prove unwritten things? Alſo whether Purgatory, and the Real Preſence, as you hold them, are not plainly deſtructive to ſome Articles of the Chriſtian Faith.

For, is not this the Faith of all ſound Chriſtians?

1. That Almighty God does love no Creature in this World, ſo much as the Creature Man; nor does he take any Creature on Earth into that nearneſs of Ʋnion with himſelf, as the Souls and Bodies of thoſe that ſhall be ſaved. 2. That the bleſſed Body of Chriſt, after his Aſcenſion into Glory, admits of no Change, either by Addition to his Subſtance of his Fleſh, and Blood; or Diminution of any part thereof from either.

Now it is moſt certain, that the Opinion of the Real Preſence by Tranſubſtantiation of Bread and Wine into the very Body and Blood of Chriſt, God-Man, doth evidently militate againſt theſe clear Truths, with the greateſt oppoſition, as will appear by theſe Conſiderations following,

1. Though the Love of God to Mankind, eſpecially to all that ſhall be ſaved, is exceeding great; yet it is certain, he never died, nor ever will SO take them into Union with himſelf, AS to Tranſubſtantiate their Bodies into the Divine Subſtance of Chriſt, and ſo make their Fleſh of the ſame Eſſence with himſelf, as he is God Bleſſed for ever.

And therefore it is in no wiſe to be believed, That God Almighty ſo loves the Creatures, Bread and Wine, as to turn, or tranſubſtantiate the very Subſtance of them, into the very Subſtance of the only Son of God, whom we believe to be of one Subſtance with the Father.

It is alſo further to be conſidered, That though the two Natures in Chriſt, i. e. the Divine, and Human, are united after an unſpeakable manner; yet no Chriſtian does believe, that God did tranſubſtantiate the Subſtance of the Humane Nature, into the Subſtance, of the Divine Nature, and that the Forms of Fleſh and Blood only does remain. How then is it at all credible that God ſhould Deifie the Creatures of Bread and Wine, by turning them into the Divine Eſſence, as well as Human, to be worſhipped with the higheſt degree of Adoration which is proper to God himſelf? Con. Trent. Dr. Willet Synopſ. Papiſ. p. 561. Seſſ. 13. Can. 6. And the Words of Bellarmin are very plain; God (ſaith he) is verily and truly to be worſhipped, Mat. 4. But Chriſt in the Euchariſt, is very God; Ergo.

Thus much of the Firſt Propoſition. And for the Second;

2. It is to be conſidered, That if the very Subſtance of Bread and Wine, be really tranſubſtantiated into the Subſtance of Chriſt's Fleſh and Blood, then they do either remain that ſame Subſtance of Chriſt's Fleſh for ever, or elſe they are after ſome time either annihilated, or turned to Corruption. But to ſay either of theſe, is flatly to deny, or oppoſe expreſs Scripture, which tells us, That the Fleſh of Chriſt ſaw no Corruption, and that he continueth ever. AndActs 2. 27. Heb. 7. 24. for the firſt, that Bread and Wine, after the Words of Conſecration, remains for ever, of the Subſtance of Chriſt's Real Body, it is no way credible. For then the Body of Chriſt muſt have received a mighty Augmentation ſince its Aſcenſion. For,

If all the Bread which has been conſecrated for almoſt 1700 years, ſhall be ſuppoſed to be all in one place, at any time (as ſure the whole Fleſh of Chriſt's Body is ſo) it might, for Magnitude, compare with a Mountain. And if all the vaſt quantity of Wine, which hath been conſecrated for the like ſpace of time, were ſuppoſed to be collected (as ſure all the Blood of Chriſt remains in his Body, being impoſſible to be ſhed ſince he went into Heaven) it might compare with a conſiderable Fountain of Water. But both theſe are ſo very abſurd, that 'tis hoped no Chriſtian will affirm them; and therefore that Doctrine of Tranſubſtantiation, which neceſſarily infers theſe, and many more Abſurdities, is by no means to be received.

If the Papiſts ſhall reply, and ſay, That though the Bread and Wine be really turned into the Fleſh and Blood, Body, Soul, and Divinity of Chriſt, yet it is not neceſſary that they remain ſo for ever; I ſhall earneſtly deſire them to ſhew us what becomes of it then? And I ask whether by ſuch reply they do not make the Real and Glorious Body of Chriſt the moſt mutable thing in Heaven and Earth, being, according to this Doctrin, ſubject to be really made, and unmade every day, and that in a thouſand places on the ſame day?

If any (who are little acquainted with the Doctrine of the preſent Church of Rome) ſhall queſtion whether they do indeed hold ſo groſs an Error, as to teach, that the Bread and Wine in the Euchariſt is turned into the very Subſtance of the Divine Nature of Chriſt, as well as his Humane Nature; he may ſee it fully aſſerted by a Learned Papiſt in a certain Catechiſm, entituled, An Abridgment to Chriſtian Doctrine, the laſt▪ Edition, Printed at Doway, 1661. pag. 194, 195. in theſe Words.

Queſt. What is the Bleſſed Euchariſt?

Anſw. It is the Body and Blood of Jeſus Chriſt; true God, and true Man, whole Chriſt, under the outward Forms of Bread and Wine.This Catechiſe is Printed with the approbation of William Hide. D. D. Preſident of the Engliſh Colledge at Doway▪

Queſt. In what manner is Chriſt preſent under theſe Forms?

Anſw. By the true and Real Preſence of his Divine and Human Nature, and not Figuratively only, as ſome would have it. God in Mercy open the eyes of all that are thus blinded with the Doctrine of Tranſubſtantiation; which Word Tranſubſtantiation, the Papiſts confeſs is not found in Scripture. See the ſaid Catechiſm, pag. 196.

Papiſt Query 6. Baptiſt Anti-query 6. Whether Ʋniverſality both for time and place, be not an evident Mark of the true Church? What Church can you name that hath that Mark? And whether the Woman which St. John ſaw (called Myſtery Bablyon) be not meant of Rome? and whether her Cup was not univerſally received, ſo that all Nations were made Drunk thereby?

Papiſt Query 7. Baptiſt Anti-query 7. Whether you have really this Mark? that is, whether you can fetch out of all Ages, and Nations, Profeſſors of your Religion; in particular you are deſired to name but one, or two in the firſt ſix hundred years after Chriſt of your Profeſſion; for example, ſuch as held the ſole ſufficiency of Scripture for the deciding Controverſies, and denied the Lawfulneſs and Ʋſefulneſs of Infant-Baptiſm? Whether any man can ſhew this Mark, as it is here called for, without the help of Human Hiſtory? and whether Human Hiſtory be infallibly true, ſo as to be a ground for Divine Faith? and whether thoſe Human Records which concerned Chriſtian Religion for the firſt three hundred years after Chriſt were not the moſt of them burnt by the Perſecutors of Chriſtians? and whether thoſe which remain have not been much altered? and whether they are not in many things contradictory? Alſo, whether Infant-Baptiſm was ſo much as heard of in the firſt Century, and then how ſhould any be named which denied the uſefulneſs of it in this Age? And whether the firſt clear mention of it be not from Tertullian? and whether the Learned do not confeſs that he oppoſed it in the third Century as an irrational and unwarrantable Cuſtom? Alſo, whether that Church, whoſe manner of admitting Perſons into her Communion, her Conſtitution and Government, are according to the Scriptures, Mat. 28. 19, 20. Heb. 6. 1, 2, &c. be not the true Church of Chriſt?

And whether the Baptized Churches (commonly called Anabaptiſts) do not excel in theſe Particulars, all other Churches whatſoever?

Of all the Marks of the Church, ſo much ſtood upon by the Papiſts, this of Antiquity leads, and indeed it is of that importance, that if they fail of this Mark they are like to miſs all the reſt, and that they muſt fail of the beſt Antiquity, in the caſe of their Baptiſm (without which they can have no true Church) will with much eaſe be made evident.

1. Becauſe by their own Confeſſion Infant-Baptiſm (which is the Baptiſm of the preſent Roman-Church) is not grounded upon the Scripture. Here they fail of Scripture-Antiquity, which is the beſt. 2. Becauſe they have not one Credible Witneſs for Infant-Baptiſm▪ in the firſt Century after Chriſt▪ 3. Becauſe it is acknowledged by themſelves, that they have changed the manner of the Adminiſtration of Baptiſm from Dipping to a little Sprinkling, which indeed is no Baptiſm.

Whereas on the contrary, the beſt Antiquity is as clear for our Baptiſm [i. e. Believers Baptiſm] as the light of the Sun, many thouſands of Believers being Baptized by John Baptiſt, and more by Chriſt (or his appointment) John 3. 23. & 4. 1. three thouſand Believers Baptized in one day, Act. 2. 40. And multitudes of Believers being Baptized in every Age ſince the Inſtitution of Baptiſm, yea all the Antient Fathers for the firſt three hundred years, (if not for the firſt ſix hundred years) after Chriſt were Baptized Believers, ſo that I ſhould think the Gates of Hell cannot prevail againſt our Church in the Caſe of Baptiſm, whether we conſider the Subject, Manner, End and Uſe of Holy Baptiſm, Whereas,

The only Witneſs which is pretended by my Learned Adverſary for the firſt Century is Dionyſius the Areopagite, mentioned, Acts. 17. 34. Who is ſaid to ſpeak thus, in a Book entituled Eccleſ. Hierarch. cult. The Cuſtom of our Mother the Church in Baptizing Children is not to be contemned, nor to be judged ſuperfluous, nor indeed to be credited, if it were not an Apoſtolical Tradition.

Truly this Author ſpeaks not like a Man that was ſatisfied in this Point of Infant Baptiſm, and ſuch is the faintneſs of his Evidence, that methinks he ſhould leave a ſuſpicion upon every man that reads him, that he did not know what to ſay, nor whereof to affirm, but leaving every man to think of the Words as he pleaſes, we will hear what the Learned have ſaid concerning this Book Eccleſ. Hirarch.

Firſt, They put it down in the Catalogue of Forged Writings, and Cajetan a Papiſt denys that Work to be written by Dionyſius: Their Reaſons are,

1. Becauſe he never makes mention of St. Paul in that Book, who was the happy Inſtrument by whom Dionyſius was converted: and yet he extolls Hierotheus as his Maſter. 2. Becauſe he writes of many Orders, of Popes, Prieſts, and Monks, of which the firſt Age had none. 3. Euſebius and Jerome in their Catalogues never make mention of this Book. And Gregory the Great doth ſay it was not written by Dionyſius. 4. Illiricus hath ten very conſiderable Reaſons, why this Book was written long after the Death of Dionyſius, one is this, The Author talks often of the Diſtinction of the Quire, and the Church: whereas (ſaith he) the Chriſtians had no ſuch Churches an hundred years after Dionyſi • s's time. This Author therefore will never bear ſo great a weight▪ as to prove Infant Baptiſm to have been either taught or practiſed by the Apoſtles.

Being thus found deſtitute of all Antiquity in the firſt Age, let us hear what one of their own Chronographers tells us concerning both the beginning of Infant-Baptiſm and the want of any Evidence for Infant-Baptiſm, in this Nation till more then three hundred years after Chriſt.

Robert Fabian, a Papiſt, in his Chron. part 5. c. 118. fol. 105. tells us, the Faith had endured in Brittain from the time of Lucius (the firſt Chriſtian King in Britain) near upon the ſeaſon of four hundred years, and odd, and then in the nextThe preſent Baptized Believers only do hold to the old Religion at leaſt in the Point of Sacred Baptiſm Chapter he gives account of Auguſtin▪ the Monk coming into England, and how he prevailed with ſome Biſhops to obſerve his Orders. And in Fol. 107. he ſaith, But for all this there were of them that ſaid, that they might not leave the Cuſtom which they ſo long had con • inued, without the Aſſent of all ſuch as uſed the ſame. Then Auſtin gathered a Synod, to the which came ſeven Biſhops of Brittains, with the wiſeſt men of the famous Abby of Bangor. But firſt they took Counſel of an Holy Man, whether they ſhould be obedient to Auſtin or not. And he ſaid, if you find him humble and meek, as to Chriſt's Diſciple belongeth, that then they ſhould aſſent to him, which meekneſs they ſhould perceive in him, if he at their coming into the Synod, or Council, aroſe againſt them. When the ſaid Biſhops entred the ſaid Synod, Auguſtine ſate ſtill in the Chair and removed not, wherefore they were wroth and diſdained him, and would not obey to his requeſts. Then he ſaid to them, Since ye will not aſſent to my Heſts generally, aſſent to me eſpecially, in three things.

The firſt is, That you keep Eaſter Day in due Form and Time, as it is Ordained.

The Second, That ye give Chriſtendom to Children.

And the Third is, That ye Preach unto the Angliſh the Word of God as I afore-time have exhorted you: and all the other Deale I will ſuffer you to amend, and reform among your ſelves. But they would not thereof.

From this Paſſage it is very evident, that Infant-Baptiſm came not into this Nation till about four hundred years after the Goſpel was firſt Received here; and therefore the Papiſts muſt needs fail of Antiquity here, and muſt, (if they will do us right) give place to the Baptized Believers, not only in the Caſe of Believers-Baptiſm, but alſo in reſpect of the denial of Baptiſm to Infants, ſeeing theſe ſeven Biſhops, and the wiſeſt Men of Bangor withſtood Auguſtine the Monk, in that point then, as we withſtand the Papiſts in that point now.

And as we have ſuffered many hard things, even to the burning of our Bodies in Smithfield, for bearing witneſs to the Ancient and True Baptiſm of Chriſt, even ſo it fared very ill with thoſe that withſtood Infant-Baptiſm, &c. in the Days of Auſtin; for Fabian relates how they were many hundreds of them murdered; and Mr. Fox ſeems to lay the Fault upon Auſtin. I conclude with theſe two ſhort Arguments,

1. The preſent Church of Rome cannot poſſibly prove her ſelf to be the true Church of Chriſt; Ergo, the preſent Church of Rome is not the true Church of Chriſt. 2. The preſent Church of Rome hath no true Baptiſm; Ergo, She is no▪ the true Church of Chriſt. Let the Papiſts defend their preſent Church againſt theſe Arguments [the Grounds whereof are delivered truly in the precedent Diſcourſes] without which, all they can ſay, will ſignifie little; for what Power ſoever the Church hath, it is little to them, unleſs they make good proof that they are the true Church of Jeſus Chriſt.

FINIS.