The First PART.

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.

[Page 2]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,

[Page 3]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.

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.

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.

[Page 20]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 [Page 21] 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 [...]. [Page 22] 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.

[Page 28]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.

[Page 31]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 [Page 32] 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 [Page 33] 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; [Page 34] 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 [Page 35] 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.

[Page 36]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 [Page 37] 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 [Page 38] 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.

[Page 39]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.

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.

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

Hear the Church: The Third PART.

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 [Page 50] 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.