Hear the Church, Text

Hear the Church · Text

p. 19Hear 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.

p. 20In 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 p. 21requiſite 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…. p. 22Perſwading 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.

p. 28Now 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.

p. 31Thus, 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 p. 32God 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 p. 33Apoſtacy, 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; p. 34for 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 p. 35by 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.

p. 36It 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 p. 37forbid 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 p. 38ſome 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.

p. 39Our 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.

p. 40They 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.