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.
Grantham, Thomas, 1634-1692.
1687
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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.
Grantham, Thomas, 1634-1692.
[4], 60 p.
[s.n.],
London :
1687.
Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library.
"Hear the church, &c or, An epitome of the chief controversies between papists" ... London, 1687 has special t.p. and forms the third part.
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eng
Baptists -- Doctrines.
Theology, Doctrinal -- Early works to 1800.
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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
.
'T
is
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
Vnjust
.
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
't
is
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
:
'T
is
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
.
'T
is
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
,
't
is
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
.
*
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
,
*
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
Creature
that
is
capable
and
willing
to
hear
,
and
when
by
hearing
they
have
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
true
God
,
and
our
Lord
Jesus
Christ
,
that
they
may
obtain
Eternal
Life
.
The
Minister
does
oopen
the
Doctrine
of
Repentance
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
forsaking
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
of
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
,
buried
,
and
risen
a-again
;
and
therewith
is
shewed
,
that
in
Baptism
we
are
to
die
unto
Sin
,
to
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
born
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
Remission
of
sins
,
in
respect
of
the
Power
by
which
it
is
commanded
,
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
that
our
Lord
doth
call
,
and
therewith
doth
explain
the
fourth
Principle
of
Christ's
Doctrine
,
Laying
on
of
Hands
,
with
Prayers
,
as
the
Means
appointed
of
God
to
obtain
that
Blessing
,
even
the
Promise
of
the
Spirit
through
Faith
in
the
Word
of
Promise
.
3.
The
Baptism
of
Affliction
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
particularly
opened
,
concerning
the
Resurrection
of
the
Dead
,
and
chiefly
of
Christ's
being
raised
Bodily
from
the
Dead
,
as
the
most
sure
pledge
that
the
Dead
shall
be
raised
Bodily
:
and
the
eternal
Judgment
,
in
which
every
man
shall
receive
according
to
the
deeds
done
in
the
Body
,
whether
good
,
or
bad
.
To
all
which
the
Party
to
be
Baptized
,
declares
his
assent
,
in
the
best
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
,
and
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
upon
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
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
towards
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
the
Cross
,
as
the
alone
Sacrifice
,
once
offered
for
the
Sins
of
Men
,
and
that
there
is
no
more
Offering
for
Sin
,
but
the
Offering
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
into
his
hands
,
he
calleth
upon
God
in
the
Mediation
of
Jesus
Christ
,
for
a
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
,
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
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
the
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
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
able
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
't
is
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
Vnderstanding
,
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
Vnbelief
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
Vnion
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
.
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
.
And
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
't
is
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
.
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
Vniversality
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
Vsefulness
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
next
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
.
Notes, typically marginal, from the original text
Notes for div A41780-e330
*
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
Vnwritten
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
.
Notes for div A41780-e3050
*
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
.
Mark
16.
15.
Rom.
10.
17.
Joh.
17.
3.
Acts
2.
38.
Tit.
2.
12.
Mat.
28.
19
,
20.
1
Cor.
2.
2.
Rom.
6.
4.
Joh.
3.
3
,
5.
Eph.
5.
26.
Mat.
28.
18.
Mat.
28.
18.
Act.
2.
28.
Act.
22.
16.
Rom.
12.
13.
Heb.
10.
22.
Acts
2.
38.
Act.
8.
Act.
19.
Gal.
3.
14.
Mat.
20.
22
,
23.
1
Cor.
15.
Acts.
17.
31.
1
Cor.
5.
10.
Acts.
2.
40.
Mark
▪
1.
5.
Acts
:
8.
36
,
37.
Mark
1.
15.
John
3.
23.
Acts
8.
38.
Mat.
28.
19.
Acts
20.
7.
Gal.
3.
13.
Heb.
10.
12
,
14.
Mat.
26.
26.
1
Cor.
11.
23
,
24.
John
6.
35.
1
Cor.
11.
26.
1
Cor.
11.
25.
1
Cor.
10.
14
,
15
,
16
,
17.
Mat.
26.
30.
Notes for div A41780-e7510
Dr.
Willet
Synops
.
Papis
.
p.
561.
Acts
2.
27.
Heb.
7.
24.
This
Catechise
is
Printed
with
the
approbation
of
William
Hide
.
D.
D.
President
of
the
English
Colledge
at
Doway
▪
The
present
Baptized
Believers
only
do
hold
to
the
old
Religion
at
least
in
the
Point
of
Sacred
Baptism