AS there is nothing in the World I more wish and earnestly pray for, than that God may be glorified, his name and truth known amongst all men, that they may be saved: so there is no man, that doth more fervently desire, and shal more diligently endeavour to the uttermost of his abilities, to bring men into the right way, how they may come to the knowledge of God, and of themselves, wherein consists their eternall happinesse, than my selfe. And this I take to be not onely my duty, but the duty indeed of all those that call upon the name of God in sincerity. And I am most assured that no ingenu­ous man will misinterpret this my zeale, or blame my love, or con­demne me, that I wish the common salvation of mankind, and that they may both know, and constantly persevere in that faith that was once delivered to the Saints of old, Jude vers. 3. which all Christians are bound earnestly to contend for: especially if they [Page 2]consider, that in all this my care, I seeke not my selfe, or any pri­vate emolument by it, but that men may live happily and comfort­ably in this world, and be perennally blessed when mortality shall be swallowed up of life. And this was the principall cause that made me so willing to seeke your acquaintance, and gratifie your desire, which was, that I would come and conferre with you about points of Religion in controversie betweene the Church of Rome and us. I confesse there were many thousands in the Kingdom fitter for that imployment, and that might have given better satisfaction in those questions than my selfe: yet because I heard you had been many moneths in prison, and had earnestly wished to discourse with any of our religion, and none came to you (as you signified to Master Lieutenant, & from whom you received this answer, that he never had any notice of any such thing before this time) and under­standing withall, that you had a desire in particular to dispute with me, it made me the more willing to imbrace the occasion, and chiefly because there went a great fame of you, to be a man both of candour, learning, and ingenuity. Which worthy praise of yours shall never be impeached by me, neither will any man endeavour in the least to diminish it, as I hope, if you shall stand to your resolution and so­lemne promise, which was, that if any man could prove unto you that the Protestant Church, or the Church of England, was a true Church, that then you would come to our Church, and be of our profession. All which you did in the presence of the Lieutenant and many other Gentlemen, then and there againe seriously protest. Now I say, if upon evident demonstration and infallible arguments it shall appeare to all men, that the Church of England is a true Church, and where salvation may be found, if you stand to your promise you must renounce the Church of Rome, and become a sonne of the Church of England, a true Protestant; and in so doing you shall bring glory to God, comfort to your soule, and have the praise of all men for your integrity and faithfulnesse in your promise.

But that all things may be without confusion and perturbation, which cannot so well be avoyded in disputations and conferences, I shall orderly and methodically set down what passed between us in our disputation, and I will neither adde nor detract from the substance in any thing, yea as neere as I can, I will keepe the very ex­pressions, [Page 3]so that the Gentlemen that were there present, when they see it, may behold my faire dealing and faithfulnesse in relating every thing. Which that I might the better doe, I leaned not to my owne memory, but made use of their notes that tooke our discourse, and have reduced the whole dispute into that order that will make it easie to be understood, and as I hope, I shall dilucidatly prove the Church of England to be a true Church, so also that the Scrip­tures of the old and new Testament containe all things in them suf­ficient and necessary for our salvation, and that they are the onely and infallible rule to which all Christians are tyed, to the end of the world, and from which they are not to swerve or decline either to the right hand or to the left, but are bound to make it, and it one­ly, the absolute rule for the regulating of their faith, and the orde­ring of their manners. The which two last propositions were ac­cidentally started, partly in examining the proofes and by your evasions, and partly by reason of the Gentlemen that were standers by, whom you Master Mountague and my selfe are beholding to for their faire carriage towards us both, whom I could not but with ho­nour mention, not onely for their civility, but indeed Christian behaviour.

But before I set downe my arguments for the proofe of the first question, I shall crave leave to bring to your memory, wherein I declared my selfe before them all, that I agreed with you, which was in this point, that the ordinary way in Gods providence for the conversion and saving of men was the Church where the Gospell is preached, which is the power of God to salvation, Rom. 1. ver. 14. ac­cording to that of Saint Paul, the first Epistle to Timothy, chap. 3. vers. 14, 15. These things I write unto thee, hoping to come unto thee shortly; but if I tarry longer, that thou mayst know how thou oughtest to behave thy selfe in the house of God, which is the Church of the living God, the pillar and ground of truth. In this verse the Apostle in an elegant metaphor, compares Gods dealing in making knowne his will and pleasure unto his people and children, to the customes of Kings and Princes, who in publishing their minds and pleasures to their servants and subjects, cause their Proclamations to be set up upon pillars in their houses, and before their Palaces, and in the Cities and Townes through their Dominions, after they have proclaimed them by their Officers appointed to that purpose, whether their [Page 4]people may have recourse to know their Royall pleasure. And to this custome, I say, of the Potentates and Monarchs of the earth doth Paul allude in this his expression, comparing the Church unto a pillar, because in the Church the Lord Jesus the King of Saints, and King of Kings doth declare his will and pleasure to his peo­ple, what he would have them to doe, and what he would have them leave undone, what they should believe, and what they should practice; in the performance of all which they may assure themselves of his protection here, and of full deliverance from all their enemies, and of eternall felicity hereafter. So that all those that desire to be saved, and to know the true way to Heaven, they ought to addresse themselves to the true Church, which is the house of God, the pillar and ground of truth. Now, that the Church of England is a true Church, and the ground and pillar of truth, is that (Master Montague) you deny, and which is my taske to prove. Which, if I can evince, you are bound by your promise to embrace it, and to relinquish the Church of Rome. But before I begin, I thought good to mind you of this, that it was your desire I should reduce all this discourse into order and send it to you, and you promised me faithfully to answer it. You may remember also, that you left it arbitrary what Translation I should use, either ours or the Rhemists, for it was all one to me, as I told you, and you signi­fied to me in the presence of them all, that it was indifferent to you. I have therefore made use of our owne, because the Translation is best knowne to the people, and the other hard to come by; and also because many of the learned [...] Papists that have read our last Translation have confest that it commeth farre nigher the originall than any of the former. But if you shall hereafter except against it, there shall be no difference about that in the handling of the con­troversie between us, for I will then make use of yours.

But now I come to my argument, which is this:

That Church that teacheth the way, the truth, and the life, against which the gates of hell can never prevaile, that is a true Church, the house of God, the Church of the living God, the ground and pillar of truth, in which salvation may be found.

But the Church of England is a Church that teacheth the way, the truth, and the life, against which the gates of hell can never prevaile.

Ergo, the Church of England is a true Church, the ground and pillar of truth, in which salvation may be found.

For answer to which, you first made your apology, that if I meant to proceed in a Syllogisticall way, that you were no Schol­l [...]r. To which I replying told you, that I knew very well, that you were a Scholler, and that this way of disputing was the best means of finding out of truth, and that I would leave my argument with you, and not onely for you, but for whomsoever you pleased to assist and help you. To which you answered, that it was fairly said, and that it was a faire and syllogisticall way. Notwithstanding you would reject your owne capacity to answer in such a way, reiterating your former expression, saying, that you were no Schol­ler, no Logitian, no Philosopher. But, said you, to justifie my selfe to these Gentlemen here, I am content to answer to your syllogisme. Then I told you that you must deny one of the propositions, the major or the minor. To which you answered, I deny the minor; it stands you upon to prove it. Here I cite the words verbatim, as I find them written by the Scribes.

But Master Montague, before I come to the proofe of my minor give me leave to speake my opinion of you, for I desire to traduce no man, nor minorise the worth of any man. I conceive that you are every way as learned and accomplished for all knowledge in your religion, as any of that fraternity, as well for your naturall abilities and endowments of wit and understanding, as for your most excellent education, as also in regard of the opportunities you have had at home and abroad of attaining to erudition, you ever being in the society of learned men, and in the Schooles of wis­dome and knowledge, in the which you were never accounted a trewant, who alwaies so improved your time, as you have made as good a progresse in all learning as any of your yeeres. And in this notion I consider you, and shall ever allow you the full waight of your prayses, earnestly intreating you, that you would imploy that talent of understanding and learning that God had bestowed upon you to the advancement of his Glory and Kingdome, and that you would not make use of it to the wronging of your owne soule, and the dammage of others. And especially I intreat you that in this bright Sun-shine of the Gospell and truth you would open your eyes and not love darknesse more than light. And now I come to prove my minor, the truth of which I thus assert.

That Church which is built upon the foundation of Peter, that Church [Page 6]teacheth the way, the truth, and the life, against which the gates of hell shall never prevaile, &c.

But the Church of England is built upon the foundation of Peter.

Ergo, the Church of England teacheth the way, the truth, and the life, against which the gates of hell can never prevaile, and is a true Church, the house of God, the ground and pillar of truth, where salvation may be found.

You answered, that the Church of England was not built upon the foundation of Peter, and therefore denied the minor. Which by Gods assistance in the sequell I shall sufficiently prove. But as then, I desired favour, that I might for the benefit of the standers by, and that the ensuing discourse might the better be understood by all, interpret the termes of my Syllogisme. First, what I meant by the foundation of Peter. Secondly, what I understood by buil­ding upon that foundation; and which but in part you then gave me liberty to expresse. So I shall now by your good liking take leave more fully to set it down, because as I said before, it doth much conduce to the more cleare understanding of the following disputation.

By the foundation of Peter I understand Jesus Christ. And it is evident there is no other foundation of Peter nor of the true Church. As we may see in the 16. of Matth. ver. 13, 14. in that parly which was betweene Christ and his Apostles, where our Saviour asking his Disciples what men said of him, and they replying an­swered, that some said he was John Baptist, some Elias, and others Jere­mias, or one of the Prophets. Then said Jesus, but whom say yee that I am? And Simon Peter answered and said, Thou art Christ the Sonne of the li­ving God. And Jesus answered and said unto him, Blessed art thou Si­mon Bar-Iona, for flesh and blood hath not revealed this unto thee, but my Father which is in Heaven. And I say unto thee, upon this rock I will build my Church, and the gates of hell shall not prevaile against it. Here Peter in the name of all the Disciples acknowledgeth Jesus Christ to be the foundation of the Church. The same he doth John the 6. vers. 69. where againe in the name of all the Apostles he saith, We believe and are sure that thou art Christ the Sonne of the living God. And in the verse before he said, Lord to whom shall we goe? thou hast the words of eternall life. There was no other rock known to Peter and the blessed Apostles, no other foundation, no other to flie to [Page 7]for life eternall but Jesus Christ. But in the 4 of the Acts vers. 11. in that glorious Sermon of his, Peter in his own name thus speakes concerning Christ, This is the stone, which was set at naught by you builders, which is become the head of the corner, neither is there salva­tion in any other, for there is no other name under Heaven given amongst men whereby we must be saved. No other foundation therefore of the Church, but Christ. And in his first Epistle the second Chapter the fourth and fift verses he thus speakes, To whom comming as unto a living stone, disallowed indeed of men, but chosen of God, and precious, yee also as living stones are built up a spirituall house, &c. No other foundation for all Christians to be built upon but Christ, according to that of Paul in the first of Cor. chap. 3. ver. 11. For other foundation can no man lay than that is laid, which is Jesus Christ the eternall Son of the eternall Father. The same is confirmed in the second chap­ter of the Epistle to the Ephesians, vers. 19, 20. Now therefore ye are no more strangers, but fellow Citizens, &c. and are built upon the foundation of the Apostles and Prophets, Jesus Christ himselfe being the chiefe corner stone. So that the foundation of all the Prophets and Apostles, and all that ever were saved was Jesus Christ, who is yesterday, and to day, and the same for ever. Heb. 13. vers. 8. the onely Saviour of his peo­ple, and the foundation of his Church, and the onely way, and the truth, and the life, as he declareth himselfe in the 14 of John; and therefore in his name onely is salvation preached amongst the Gen­tiles, and to all Nations. And this I thought fit to say concerning my meaning of the foundation of Peter.

Now I will signifie what I understand by the terme of building, and to be built upon the foundation of Peter. This is a metaphori­call expression, taken from Architects, and in Gods dialect it is nothing else but to believe in Jesus Christ. For as in building the stones polished are by cement and morter joyned to the founda­tion, so all believers, those lively stones are built upon Jesus Christ, that living stone, by faith which joynes them to their head and foundation Christ Jesus; and that onely as Peter himselfe inter­prets it in his first Epistle chap. 2. vers. 6. Wherefore it is contained in the holy Scripture. Behold I lay in Sion a chiefe corner stone, elect, preci­ous, and he that believes on him shall not be confounded. Ʋnto you there­fore which believe, he is precious. So that to be built upon the rock Christ Jesus, by Peters own interpretation, is to believe in Jesus Christ for salvation, which we cannot doe in any creature without [Page 8]blasphemy. The same doctrine is preached by Paul in the second Chapter of his Epistle to the Colossians, vers. 5, 6, 7. For though I be absent in the flesh, yet I am with you in the spirit, joying and beholding your order, and the stedfastnesse of your faith in Christ. As ye have there­fore received Christ Jesus the Lord, so walke ye in him, rooted and built upon him, and established in the faith, &c. Here, to be rooted and built up in Christ, is to believe in Jesus Christ, and by his alone me­rits to hope for salvation, who was made for us wisdome, righteousnesse, sanctification, and redemption, 1 Cor. 1. ver. 3 [...]. and who was made sinne for us, who knew no sinne, that we might be made the righteousnesse of God in him, 2 Cor. 5.21. and therefore, to be built upon the founda­tion of Peter is to believe in Jesus Christ, and in him onely for salva­tion, for there is no other name whereby we may be saved. And that this is the true meaning of that metaphoricall expression, may be evidenced by innumerable testimonies in holy Scripture, but for the present these shall serve, the following discourse will afford us more. But this I thought fit to set downe because the termes of my syllogisme being cleared the ensuing discourse will be more intel­ligible. And I now come to prove my minor, which was, that the Church of England was built upon the foundation of Peter. Which you denied, but by me is thus proved.

That Church which acknowledgeth Jesus Christ to be the Sonne of the eternall living God, and believeth onely in him for salvation, renouncing all merit, wil-worship, humane inventions in Gods service, which con­tinues stedfastly in the doctrine of the Apostles and Prophets, and in the which Church the Gospell of Jesus Christ is purely preached, repentance towards God, and faith towards the Lord Jesus Christ, and where the Sacraments are rightly administred, and in the which there is the true in­vocation of God; That Church is built upon the foundation of Peter, and teacheth the way, the truth, and the life, and is the pillar and ground of truth.

But the Church of England acknowledgeth Jesus Christ to be the Sonne of the eternall living God, and believes onely in him for salvation, re­nouncing all merit, wil-worship, humane inventions in Gods service, and continues stedfastly in the doctrine of the Apostles and Prophets, in which Church the Gospell of Jesus Christ is purely preached, repentance towards God, and faith towards the Lord Jesus Christ, and where the Sacraments are rightly administred, and in the which there is the true invocation of God.

Ergo, the Church of England is built upon the foundation of Peter, and teacheth the way, the truth and the life, against which the gates of hell can never prevaile, and is a true Church, the ground and pillar of truth.

To this syllogisme you first shewed your dislike, in regard of the length of it, though in very deed considering the waightinesse of the businesse in hand, it being about the way to salvation, and con­cerning the true Church, which shewes the path to Heaven, there cannot too much almost be said. Secondly, you affirmed that there was not any one portion of those many parts of it, as you exprest your selfe that you could not except against. And whereas I spake of merit and will-worship, you affirmed, if you should stand upon the doctrine of merit, the application of it would demand a weeke, but in fine you denied the minor, asserting that we did not believe in Jesus Christ as we should and ought to believe; that the Sacraments were not truely and rightly administred in the Church of England, and then put me upon the proofe of my minor. Which I shall by Gods gracious assistance evidently evince and make good with every part and portion of it, notwithstanding whatsoever you denied then, or shall hereafter be able to gainsay. Using therefore the same liberty I did formerly, I will first explaine, and then confirme the severall parts of my syllogisme, and shew not onely the neces­sity, but the truth of every one of them, and with so much the more care and diligence, they being indeed the infallible notes and cha­racters of a true Church, and as I may rightly say, the everlasting markes of the same, never deceiving, so that wheresoever they be found they are so many evidences and charters to confirme the Church to be a true Church where they are, yea any one of them, much more all together will abundantly testifie that Church to be the house of God, the Church of the living God, the ground and pillar of truth. And that all these notes and marks are in the Church of England I shall, Master Montague, by Gods assistance (as I said before) elucidately prove, so that all your evasions, capti­ons and exceptions, with all your denials will speedily appeare to be groundlesse and of no validity for the enervating, much lesse overthrowing of so solid and grounded a truth.

The parts therefore of my minor are these. First, That the Church of England doth acknowledge Jesus Christ to be the Sonne of the living God. Secondly, that it doth believe in this Jesus Christ as it ought to believe, in that it doth renounce all merit, will-worship, and humane in­ventions [Page 10]in Gods service. Which is the qualification and very effigies of true and saving faith, and which is requisite in any Church to make it a true Church, and without all which indeed it cannot be a true Church. Thirdly, That it continueth stedfastly in the doctrine of the Apostles and Prophets. Fourthly and lastly, that the Gospell is pure­ly preached in the Church of England, repentance towards God, and faith towards our Lord Jesus Christ, and that the Sacraments are rightly there administred. And that there is the true invocation of God in the Church of England. These are the parts of my syllogisme, which in order I will explaine and confirme, and shew the verity of every one of them in the Church of England. And although I should say no more after that, yet it would suffice to shew the vanity of your exceptions and negation, and confirme the full truth of my whole syllogisme.

Now to begin with the first, viz. That the Church of England doth acknowledge Jesus Christ to be the Sonne of the eternall living God: which is easily evinced, in whatsoever signification the word ac­knowledge be taken. Which manner of expression I rather made choice of than of any other, as conceiving it subject to lesse excep­tions among intelligible and ingenuous men. For to acknowledge any thing is more than a bare knowledge, it being a recognition, the thing being not unknown to him before: but now calling it to memory, or it being brought to his hearing or sight, upon delibe­ration with certainty he doth avouch his knowledge of it. As when a man is charged with a Letter, or any other thing, and it be presented to his view, and it be demanded of him, whe­ther he knowes the Letter or the thing presented to him, or no? or whether he will owne it? He answers, I acknowledge it: that is, he declares to all men, and confesseth it to be his owne: here is a knowledge with approbation. So that take the word in whatso­ever sense it is commonly used, either for approving, allowing, con­fessing, avouching, owning, in all this diversitie of expressions, or if there be any other, the Church of England doth acknowledge Jesus Christ, of whom it hath often heard in the holy Word of God, that he was the beloved Sonne of God, in whom the Lord was well pleased; and as in him, so for his sake and merits, with all that shall believe in him. And in this notion they acknowledge him, as he is revealed in the holy Scriptures, and set forth to be the Savi­our of his people from their sinnes, Matth. 1. vers. [...]1. to be that Lambe of God, that takes away the sinnes of the world, John 1. vers. 29. Amongst [Page 11]many examples, for the more full illustration of the whole matter, these few following may suffice; as that in the story of Joseph, Ge­nesis 37: where the messengers brought Josephs coat to Jacob his fa­ther, vers. 32.33. See now (say they) whether it be thy sonnes coate, or no. Th [...]n he knew it to be the very coat, and said, it is my sonnes coate. He knew it very well before, but here he avoucheth his knowledge of it, that is, he did acknowledge it with certainty. Another example we have of Thomas, John 20. vers. 25, 26, 27, 28, 29. who when the Disci­ples told him, that Christ was risen, and that they had seen the Lord, be said unto them, Except I see his hands, and the print of the nailes, and put my finger into the print of the nailes, and put my hand into his side, I will not believe it. And eight daies after his Disciples were againe with­in, and Thomas with them, then came Jesus and stood in the middest, and said, Peace be unto you. After said he to Thomas, put thy finger here, and see my hands, &c. and be not faithlesse, but faithfull. Then Thomas answe­red and said unto him, My Lord and my God. Jesus saith unto him, Tho­mas, because thou hast seen me thou beleivest: blessed are they that have not seen and have believed. Thomas knew well that Christ was wounded, but when he saw the wounds, then he acknowledged as well his owne infidelity, as, that Christ was his Lord and his God, and in expresse words avoucheth his knowledge with certainty. Here the story of the Samaritans John 4. may have place, who believed be­fore they saw Christ, by the womans relation of him, that he was the Messiah; but they believed much more after they had both seen and heard him, and did publikely acknowledge him to be the Christ the Saviour of the World, vers. 41. This Christ doth the Church of England, though they have neither heard nor seen him, believe in, and know, yea with certainty and approbation acknowledge him to be their Lord and their God, and the Saviour of the world: and therefore by Christs owne mouth, are proclaimed blessed and need feare no mans curses. Yea the Church of England doth both know and acknowledge this Christ, in as ample a manner as humane frailty can attaine to, and publish and preach salvation onely in his name, according to the holy Scriptures, and will to the last drop of their blood acknowledge him to be their Lord and onely redeemer, in the which they are most assured to find comfort in life and death; and by the power of whose might, to be more than con­querours, through him that loved them. Rom. 7. vers. 37. and are sure of life eternall, which Christ himselfe hath promised to them that [Page 12]know him. John 17. ver. 3. This is life eternall, saith he, that they know thee to be the onely true God, and whom thou hast sent, Jesus Christ. Ac­cording to the Prophesie of Isaiah Chap. 53. ver. 11. By his know­ledge shall my righteous servant justifie many: for he shall be are their ini­quities. That Church therefore in the which the knowledge of the onely true God and of Jesus Christ is diligently, fully, and sincerely taught unto the people, and where Christ is received and acknow­ledged by them, to be the eternall Sonne of God, and the redeemer of the world: that Church is a true Church, and is built upon the foundation of Peter, and believes as it ought to believe. But in the Church of England the knowledge of God, and of Jesus Christ, is knowne, acknowledged, taught, and published in as ample a manner as is above specified, as all men can witnesse: Ergo, it is a true Church, and built upon the foundation of Peter, &c. And thus much, Master Montague, shall serve to have spoken of the first part of my syllogisme, the truth of all which you cannot deny, without wronging your own judgement, and the truth it selfe.

Now I come to the second part, viz That the Church of England doth believe in Jesus Christ, as it ought to believe, (which you denied) in that it doth renounce all selfe-merit in the worke of redempti­on, and all will-worship and humane inventions in Gods service, which is the qualification and very effigies of true and saving faith, and which is requisite in any Church, to make it a true Church, and without which it cannot indeed be a true Church: which will evi­dently appeare, when I have described what is meant by beleeving in Jesus Christ, and renouncing all selfe-merit in the matter of salva­tion, and all wil-worship & humane inventions in Gods service. But now to begin with believing. To believe in Jesus Christ is nothing else but to owne and embrace him, as he is revealed to us in the holy Word of God, for the alone, onely, and perfect Saviour, and to place their whole affiance, confidence and trust in him onely for salvation; and to rely upon him as their onely Redeemer and per­fect Saviour, and that with a certaine and solid perswasion, and in­vincible assurance, according to that of Saint Peter, John 6. ver. 68. & 69. Lord to whom shall we goe? Thou hast the words of eternall life. And we believe and are sure, that thou art the Christ the Sonne of the living God. Here was a certaine and unmoveable assurance in the Apostles, which did evidence the truth of their faith. Such was Abrahams faith, Rom. 4. ver. 19, 20, 21, 22, 23, 24, 25. Who against [Page 13]hope believed in hope, &c. and being not weake in faith, &c. He staggered not at the promise of God through unbeliefe, but was strong in faith, gi­ving glory to God. And being fully perswaded that what he had promised he was able to performe. And therefore it was imputed to him for righte­ousnesse. Now it was not written for his sake alone, but for us also, to whom it shall be imputed, if we believe on him who raised up Jesus from the dead. Who was delivered for our offences, and was raised againe for our justification. In this place we may take notice of the Patriarch Abra­hams faith, whose example was set down for our imitation, that as he believed and gave glory to God by his faith: so should we. Now consider, I pray, the variety of the holy Apostles expression in setting downe Abrahams faith. Who, saith he, against hope believed in hope. He was not weake in the faith. He staggered not at the promise through unbeliefe: but was strong in the faith, and fully perswaded. Here are very glorious praises of Abrahams faith, and indeed the praise of the faith of the Saints of old was this, that they were certainly assured. So we read Luke 1. vers. 1. Whereof we are fully perswaded, &c. and Heb. 10. vers. 34. And yee tooke the spoyling of your goods with joy, knowing in your selves you had in Heaven a better and induring sub­stance. So in the first Epistle of St. John chap. 3. vers. 2. Behold now are we the sonnes of God, and it doth not yet appeare what we shall be; but we know, that when he shall appeare, we shall be like him: for we shall see him as he is. In all the Saints we finde an infallible assurance and an undaunted and unremoveable confidence in Jesus Christ, who they believed was delivered for their offences, and raised againe for their justification, knowing there was no other name under Heaven, given a­mongst men, whereby we must be saved. Acts 4 ver. 11. And this faith in Jesus Christ, is that, that will support us in all tribulations, and finally save us, according to that in St. John chap. 3. ver. 14, 15, 16. As Moses lifted up the Serpent in the wildernesse; even so must the Sonne of man be lifted up: that whosoever believeth in him should not perish but have everlasting life. For God so loved the world, that be gave his onely begotten Sonne, that whosoever believeth in him should not perish, but have everlasting life. And vers. 18. He that believeth on him is not condemned, but [...] that believeth not is condemned already, because he hath not believed in the name of the onely begotten Sonne of God. And in Chap. 5. ver. 24. Verily, verily I say unto you, he that believeth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation: but is passed from death to life. Numberlesse testi­monies [Page 14]might be accumulated out of the holy Scripture, to prove, that only to be the true faith and knowledge of Christ, when we do conceive him in such sort as he is offered of the Father, that is to say, clothed with the Gospell; for faith hath a mutuall relation to the word, and the word to faith, because the word is the fountaine of faith, and the ground of faith, and the mirrour in which faith beholdeth God, as Christ saith here, He that believeth my word, and believeth on him that sent me, hath everlasting life: and shall not come into condemnation: but is passed from death to life. This that I have now said, Mr. Montague, will I hope give satisfaction to any ratio­nall man, if not to your selfe, that the Church of England belie­veth as it ought to believe, because it regulates the faith of all Chri­stians according to the word of God, and Christ their onely Pro­phet: and therefore it is an unanswerable argument, that the Church of England is a true Church, and built upon the foundation of Peter, when it joyneth the knowledge of God in Jesus Christ, and faith in him alone, together; Whom God hath set forth to be a propi­tiation through faith in his blood, to declare his righteousnesse, that he might be just, and the justifier of him which believeth in Jesus. Rom. 3. v. 25, 26. When therefore, I say, the Church of England joyneth the knowledge of God and Christ, and faith in them both inseparably together, and makes daily publication of this same doctrine, it is evident that it is a true Church, and built upon the foundation of Peter, the ground and pillar of truth, and where salvation may be attained unto: for that Church which shall confesse with the mouth the Lord Jesus, and shall believe in their heart, that God hath raised him from the dead, shall be saved: for with the heart men believe unto righteousnesse, and with the mouth confession is made unto salvation. Rom. 10. But the Church of England doth all this. Ergo, it belie­veth as it should believe, and is a Church where salvation may be found. And had the Church of England, Mr. Montague, but this marke alone, it were enough for ever to stop the mouthes of all gainsayers, and prove that it is a true Church, and built upon the foundation of Peter, and believes as it ought to believe.

And now I come to the qualification, viz. That the Church of England doth renounce all self-merit in matter of salvation, and all will-worship and humane inventions in Gods service, which are requisites in any Church to make it a true Church, and without which it cannot be a true Church. You may remember, Mr. Montague, when you heard the [Page 15]name of merit and will-worship you began to bestir your selfe, as if it had something troubled you: and it doth indeed highly con­cerne you to looke about you, lest falling upon the rocke of your owne merits, you dash your selfe in pieces, and destroy your owne soule. And you affirmed, that if you should speake of the doctrine of merits; it would last you a weeke. Truely, Mr. Montague, if you should speake a moneth, or a yeere together of Christs merits, and what he hath done and suffered for the redemption of mankind, I should willingly be your anditor, and think that nothing suffici­ent enough could be uttered or expressed to magnifie Gods and Christs love, and to stirre up thankfulnesse, obedience, and love to God and Christ againe, for their infinite mercy towards us, such miserable creatures as we poore men are. But, Mr. Montague, if you shall speake but one minute of an houre to extoll mans merit, or to preach that men by their good workes can or may merit Heaven; or if you goe about to establish that blasphemous doctrin (for it is no better) you shall have just cause to repent all the daies of your life, for your so doing: for this doctrine tends to over­throw the glorious Gospell, and the whole worke of our redemp­tion and Christs sufferings, and opens an other way to Heaven, than any of the Saints of old knew of, who ever taught that Christ onely was the way, the truth, and the life, and not mens merits and workes of supererogation. Therefore Mr. Montague, that Church that teacheth the free grace and eternall love of God in Jesus Christ unto the people, when we were dead in our sinnes and tres­passes, and that inculcates self-deniall upon all men, and urges them in matter of salvation to rely onely upon Christ and his obe­dience and passion, with all his merits, and to follow the guidance of his word, for the manner of his service; and teaches them to re­ject all will-worship and humane inventions in honouring God: that Church believes as it ought to believe, and teacheth the true way to Heaven, and is built upon the foundation of Peter: for all these things are the necessary requisites for the making of a true Church, as I shall (God willing) speedily shew. But if I shall be more large upon this point, I desire your pardon: for in my opinion it is a doctrine of as great concernment as any in Religion, and where it is taught, it is a sure evidence of a true Church. In the hand­ling of the which, I will prove all I shall say out of the holy Scrip­ture, which I make the rule of faith.

All therefore that will believe in Jesus Christ aright, and as hee himselfe would have them, and be his Disciples, they must deny themselves and renounce all selfe-merits; for that is the first lesson he teacheth them, Mat. the 16 vers. 24. If any man, saith he, will come after me, let him deny himselfe, and take up his Crosse and follow me: and Luke the 9. vers. 23. If any man will come after me, let him deny him­selfe, and take up his crosse dayly and follow me. This lesson is taught both in the Law and Gospell, as in the places now cited, and also in the 55 of Isaiah ver. 6.7. Seeke yee the Lord while he may be found, call upon him while he is nigh; let the wicked forsake his wayes, and the un­righteous man his thoughts, and let him returne unto the Lord, and hee will have mercy upon him, and to our God, for he will abundantly pardon. By these testimonies of holy Scripture, we learne, that the first step to Heaven, is selfe-deniall and renouncing our own merits. This selfe-deniall consists of three parts. The first, a meane esteeme of our selves. The second, a dayly taking up of the crosse. The third, a following of Christs example and foote-steps, in patient doing and suffering, what God would have us. And this Master Mountague is not an easy lesson to learne. But now to leave the two latter parts, I will only insist upon the first, which is to deny our selves; and in self-deniall, three things are requisite. First, for the magnifying of the free grace of God, we ought to be humble, meane and nothing in our own eyes: for God resisteth the proud, and giveth grace to the humble, James 4. and the first of Peter 5. and this was ever the practice of all the Saints. Abraham counts himselfe dust and ashes, when hee hath to deale with God. And Christ, Mat. 11. saith, Learne of me, for I am humble and meeke. So that all those that have rightly learned this lesson, have no high and overtowring thoughts and conceits of their owne worth or merits, but lie low and prostrate before God, acknowledg­ing themselves miserable sinners and unprofitable servants when they have done that was commanded them, and in a word are weary and heavy laden. Secondly, we must renounce our own wills and reason, and bring them in subjection to the will and pleasure of God; not our owne wills and reason therefore, but the will of Christ must suffice us, his wisdome must be our reason. Thirdly, we must count all things as dung in comparison of Christ, and for the excellency of the knowledge of him, and ought to esteeme all things but losse, willingly & cheerefully relinquishing and forsaking, friends, riches, honours, yea, if necessity require, for the cause of Christ and keep­ing [Page 17]of a good conscience, we must abandon our owne lives, and whatsoever is dearest unto us, all which cannot consist with the thought of selfe-merit; for this lesson teacheth us humility, and just cause indeed have all men seriously and unfainedly to be humble, for if we looke upon all men since the fall of Adam, as they are in their naturall condition, we shall finde nothing in them but sinne and corruption, and that they are wicked in all their wayes, and un­righteous in all their thoughts, and therefore they ought to be hum­ble and to forsake and deny themselves, and to returne unto the Lord and come unto Christ, and be lowly under the mighty hand of God, if they will obtaine mercy, finde pardon and be exalted; this is the first lesson, I say we must learne. Yea, the very regenerate them­selves and the dearest Saints and Servants of God, whiles they re­maine in this Tabernacle of clay, and till their soules be unbodyed, finde themselves so laden with iniquity, transgression and sinne, as they have alwayes matter of humiliation, never of glorying, never of vanting of their own merits, never of boasting of their own righte­ousnesse, but rather of seeking another righteousnesse, the righte­ousnesse of Heaven, the righteousnesse of Faith, which is Christs righteousnesse, by which they may appeare before God, and this they can never obtaine to, without selfe-deniall and renouncing all their own merits.

But it will not be amisse, Master Mountague, briefely to take no­tice of all men in their naturall condition, and after their Regene­ration, and that both before the Law, and under the Law, and un­der the Gospell, and see Gods own Testimony of them all, and the witnesse and testimony the holiest men, that ever were, and lived, gave of themselves, and then it will be cleerely evidenced they re­nounced all selfe-nesse and all their own merits, and looked only for salvation by the merits of Jesus Christ. And first let us heare, what God saith of all the seede of Adam before their Regeneration, Genesies the 6 vers. 5. and God saw that the wickednesse of man was great upon the Earth, and that every imagination of the thoughts of his heart, was only evill continually. Note here the spirit of God doth not say, that man hath some evill thoughts, or that his thoughts are evill sometimes: but he asserts, First, that every imagination, or the whole immagination, purpose or desire of the heart are evill: Se­condly, that they are evill continually, or every day, alwaies evill, and in the 8. Chap. vers. 21. he affirmes the same, saying, The imagination [Page 18]of mans heart is evill from his youth. The corruption therefore of all men begins with them from their Cradle, and if God doth not re­generate us it continues and accompanies us to our grave; and this is the condition of all men before Regeneration, and that before the Law and under the Law, and under the Gospell. And it could be no otherwise by the Testimony of Job. 14. vers. 4. Who can bring, saith he, a cleane thing out of an uncleane? Not one. All came of a corrupt seede.

David witnesseth the same, Psal. 51. vers. 5. Behold, I was shapen in iniquity, and in sinne did my mother conceive me: such a generation of men without selfe-deniall, and returning from their wicked waies, and forsaking their unrighteous thoughts and imaginations cannot be Christs Disciples. This miserable condition of mankind, is every where published through the Scripture, to being men to a more deepe humiliation and abhorring of themselves, Psal. the 14. vers. 2. The Lord looked downe from Heaven, saith the Psalmist, upon the children of men, to see if there were any, that did understand and seeke God. They are all gone aside, they are altogether become filthy, there is none that doth good, no not one. By this testimony, we see the corrup­tion so generall, that the Lord exempteth no man from it. The same doctrine is confirmed in the 53 Psal. and in this condition, do all men continue, till they are regenerated, and begot anew: for so long as they are in their naturall estate, and till they are in Christ, they can do nothing pleasing unto God, nor bring forth any ac­ceptable fruit, Joh. the 15. vers. 5. Without me, saith Christ, yee can do nothing. For the wisdome of the flesh, saith the Apostle, or the minding of the flesh, Rom. 8. vers. 6. is enmity against God: for it is not subiect un­to the Law of God, neither indeede can be. The Apostle says not only, that the wisdome of the flesh, is not subject, unto the Law of God but that it cannot be. And in the first of the Cor. chap. the second the Apostle saith, the naturall man receives not the things of the Spirit of God, for they are foolishnesse to him, neither can hee know them, because they are spiritually discerned. Now, if the unregenerate man, in his sensu­all and naturall condition, cannot know and so much as discerne the things of the Spirit, the things of God, how much lesse can he do the things, that God commands? Therefore before Regenerati­on, hee is dead in sinnes and trespasses, following the desires of the flesh, and of the mind, and is by nature the child of wrath, Ephes. 2. vers. 1.2.3. and this is the condition of all men before Regeneration. Now, if [Page 19]they be dead in sinnes and trespasses, and follow the lusts of the flesh, there is no life in them, to that which is good, before they be raised from the grave of sin, which will never be, before they forsake their own wayes, and their own thoughts, and deny themselves.

This is a knowne truth, ratified by the Apostle, Heb. 11. vers. 6. and confirmed by the Testimony of all orthodox Writers, that with­out faith it is impossible to please God. Now, all men in their natu­rall condition, are without faith, they are without Christ, being Aliens from the Common-Wealth of Israel, and strangers from the Cove­nant of promise, having no hope, and without God in the World. Ephes. 2. vers. 12. and therefore in a sad, deplorable, and desperate condi­tion, so long as they continue and abide in their corrupt nature, and are not sanctifyed by grace, for without faith they cannot please God, or do any good workes: for whatsoever is not of faith is sinne, Rom. 14. vers. 23. And this is the naturall condition of all mankind, before the Law, and under the Law, and under the Gospell, as by all these, and innumerable more witnesses might be evinced. And therefore all naturall men must deny themselves and renounce all, if they will be Christs Disciples.

Yea the very regenerate must learne this Lesson of selfe-deniall, and renounce all their owne merits and all their owne workes, or they cannot be Christs Disciples. The Saints of old knew that Les­son very well, and therefore they never boasted of their own righte­ousnesse, or of their own merits, or good works; that was Phari­saicall, who trusted in themselves, that they were righteous, and despised others, as Christ speakes of them Luke the 17. vers. 9. & 11.12. The Pha­risee stood and prayed thus with himselfe, God I thanke thee, that I am not as other men are, Extortioners, Ʋniust, Adulterers, or even as this Publican. I fast twice in the weeke, and give Tithes of all that I possesse. They were also frequent in Almes-deeds, so that if workes either of the ceremoniall, judiciall, and morall Law could have justifyed any, or brought them to Heaven, the Pharisees might as well by their me­rits have challenged Heaven, as any justiciaries in this Age, who come far short of their righteousnesse. And yet our Saviour Christ saith of them, Mat. the 5. vers. 20. Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees, yee shall in no case enter in­to the Kingdome of Heaven. I say therefore, the Saints and Servants of God in all ages, were so farre from presuming of their own me­rits, or challenging of Heaven by their good workes, that wee finde [Page 18] [...] [Page 19] [...] [Page 20]them all by their own testimonies and witnesse, disclayming them, and powring out their prayers and supplications for pardon of sin, and removall of judgements deserved by them; and all of them, con­demning and accusing themselves for sinfull men, even after, I say, their regeneration. And if any, by their good workes or by their owne merits, might have challenged favour from God, or accep­tance from him: then Moses or Job, or Noah, or Samuel, or Daniel, or Abraham, or David, or some of all the glorious and holy Pro­phets, or some of the blessed Apostles, might have done it, better than any Justiciary of this age, concerning many of the which God himselfe giveth an honorable testimony, and yet we finde the whole Scripture full of their complaints, that they have made against themselves for their iniquities, transgressions, and sinnes, and ever desiring pardon, and craving mercy for themselves, and for their people, and never vanting of their owne merits. But let us take notice, what God speakes of some of them, and how honourably, Jer. 15. vers. 1. Thus saith the Lord, though Moses and Samuel stood before me, yet my mind could not be towards this people; cast them out of my sight. And in Ezekiel the 14. vers. 20. Though Noah, Daniel, and Job were in it, as I live saith the Lord God, they shall deliver neither sonne nor daughter, they shall deliver but their owne soules, by their righteous­nesse. These were men, all of them, in high favour with God, who giveth them here a glorious testimony, as in many other places in holy Scripture, of righteousnesse, as in Numb. the 12. and Heb. the 3. he commends Moses for his faithfulnesse in his house, and of Job hee saith Job 1. vers. 8. Hast thou considered my servant Job, that there is none like him in the Earth, a perfect and an upright man, one that feareth God and escheweth evill? and Ezekiel the 28 vers. 3. he commends Daniel for his wisdom, and in the first of the Kings the 13. vers. 14. of David he saith, that hee was a man according to his own heart. And yet, if we looke upon all these men, we shall finde them confessing and beway­ling their owne sinnes, and the sinnes of the people, and never pre­suming of their owne righteousnesse, nor vanting of their owne me­rits, but ever denying themselves, as in the 90 Psal. vers. 8. Moses there sayes, thou hast set our iniquities before thee, our secret sinnes in the sight of thy Countnance, and vers. 13. returne O Lord, how long? Here, we finde confession of sinne and deprecation of judgement, even in Moses. Daniel also confesseth his sinnes and the sinnes of the people, and deprecates Gods judgements, Daniel, the 9. vers. 20. and David in [Page 21]the 19 Psal. ver. 13. saith, Who can understand his errors? Cleanse me from my secret sinnes. So that it is evident, that besides the sinnes the Saints know of themselves, there are many they take no notice of, and therefore ought with David ever to make this prayer, Cleanse me from my secret sinnes; so that there can never be matter of merit, where there are secret sinnes. And Job 9. ver. 20. If I justifie my selfe, saith he, my owne mouth shall condemne me. If I say, I am perfect, it shall also prove me perverse. We see nothing of merit in all the Saints. Here I might bring in the prayers of all the Patriarchs, of all the Prophets, of all the Apostles and Saints of old, of the which the holy Scripture is full, and in all of them they confesse their owne sinnes, and the sinnes of the people, and ever deprecate Gods judge­ments, never pretending or presuming of their owne worth or merits, or challenging favour for them, from God; but prostra­ting and humbly denying themselves: yea, in plaine words and ex­presse termes they proclaime themselves and all men, even the most regenerate, wicked and abominable, and disavow their owne righ­teousnesse, confessing that it is an uncleane thing, and looke for mer­cy at Gods hand, onely through Jesus Christ, their righteousnesse. But let us heare the testimonies now, that both the Prophets and Apostles gave of themselves, and of all the family of the faithfull; and what Christ himselfe taught us, who knew best what was in man after regeneration. In the first of Kings and the 8. Solomon saith there, There is no man that sinneth not. And in Eccles. 7. ver. 20. he saith, There is not a just man upon the earth, that doth good, and sinneth not. And Prov. 20. ver. 9. Who can say, I have made my heart cleane from my sinne? Not the most righteous man, and most holy. Heare what Job also witnesseth concerning th businesse, Job 9. ver. 2, 3. How shall a man be just with God? if he will contend with him, he cannot answer him one of a thousand. And of all the sinnes that come a­gainst us, there is not the least, that deserves not eternall damna­tion, being committed against an eternall Majesty. How farre then, in Jobs esteeme, are men from compleat and perfect righteousnesse? Yea how farre then are they from meriting? and in chap. 15. v. 14, 15, 16. What is man, saith Job, that he should be cleane? and he that is borne of woman, that he should be righteous? behold, he hath no trust in his Saints; yea the Heavens are not cleare in his sight: how much more abominable and filthy is man, which drinketh iniquity like water? From all these places and many more, it may well be concluded, that [Page 22]the very regenerate have sinne still remaining in them, and through the corruption of their nature that ever abides and continues in them, are inclined alwaies to that which is evill, and are unapt to all that is good, and can never attaine to compleat and perfect righteousnesse, but have continuall need with David, to pray, Enter not into judgement with thy servant, for in thy sight no flesh shall be justified. Psalm. 143. ver. 2. There are two sorts of justification or righteousnesse: the one before men, and that is manifested by our workes: and the other is before God, and that cannot by any works of ours be attained to: as by a cloud of witnesses might be pro­ved. See therefore what David saith againe, Psal. 130. ver. 3. If thou, O Lord, shouldst marke iniquity, O Lord who should stand? but there is forgivenesse with thee that thou mayst be feared; Here is no presumption of merit, but confidence of mercy. Therefore the Prophet Isaiah, chap. 64. ver. 6. in the name of all the faithfull and regenerate, dis­avowes all merits, and disclaimes all their owne righteousnesse, in these words, But we, saith he, are all as an uncleane thing, and all our righteousnesse as filthy rags, and we all doe fade as a leafe, and our iniqui­ties like the wind have taken us away. The Prophet doth not say here, that all our unrighteousnesse, but all our righteousnesse; teaching all men thereby, that the eyes of the Lord behold faults, failings, and blemishes, in the very best, most perfect, and holiest actions, and in the which we most earnestly desire to please God. And this is the doctrine the holy Prophet teaches all men, to humble them the more, and to bring them to a loathing and abominating of them­selves, and to manifest unto them that there is no perfection or absolute righteousnesse in the Saints themselves, and in the most holy men, such as may justifie them before God, but that there is alwaies matter of humiliation, and of self-denyall in them: for as long as they are but in the race, and as long as they remaine in the flesh they cannot doe the good they would. So saith St. Paul, Gal. 5. vers. 7. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other: so that ye cannot doe the things that ye would. This inward combat continues as long as we live, and that, in all the Saints: and therefore they can never attain unto perfection in this life, and therefore can never merit. Yea, the holy Apostles continually acknowledge it, confessing their owne sinfulnesse, and failings, teaching all the faithfull to doe the same. So St. John the beloved Disciple, in his first Epistle chap. 1. vers. 8. [Page 23] If we say, we have no sinne, we deceive our selves, and the truth is not in us. St. James also chap. 3. ver. 2. saith, In many things we sinne all. Here he excepts no mortall man; all have their sinnes, and have need of self-deniall. Paul also that elect vessell grones under the burden of sin, and with griefe and sorrow acknowledges his continuall com­bate with the remainders of his corruption, Rom. 7. ver. 22, 23, 24. I delight, saith he, in the Law of God, after the inward man: but I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sinne, which is in my members. O wretched man that I am, who shall deliver me from the body of this death? I thanke God, through Jesus Christ my Lord, &c. Paul had learned this lesson of self-denyall, acknowledging his sinnes, and making his recourse unto Christ, for pardon and deliverance from it, know­ing there was no other name under Heaven to be saved by, and so he becomes Christs Disciple, as all other sinners if they will be saved must doe: and that we are sinners, and can never in this world at­taine unto an absolute perfection, and to a full and intire keeping and fulfilling of the Law, the places I have now quoted, and the severall witnesses of all the Saints, and the very prayer our Saviour himselfe hath taught us, doe sufficiently testifie, where we are in­structed daily to say, forgive us our sinnes. Luke 11. ver. 4. Now where there is no offence, there is no need of pardon: but all the Saints as long as they live have need of pardon; therefore as long as they live they are sinfull, and have need of self-denyall and of true hu­mility, and a meane esteeme of themselves, and a renouncing of all their owne righteousnesse, if they will be Christs disciples, and if they expect salvation by him: for they must have it upon his owne conditions: for he will be saviour to none, to whom he is not their Lord; he will be obeyed, and have his pleasure submit­ted to, or else we cannot be his disciples, nor obtaine life eternall. So that inevitably, and most necessarily it followeth, that we must renounce our owne merits, and justification by our owne workes, if we will believe in Christ as we ought to believe. All which when the Church of England teacheth, it is built upon the foundation of Peter: and therefore is a true Church.

But that I may conclude this point, and clearely evidence the truth of it to you Mr. Montague, and all men, and by other testimo­nies confirme it, and in so doing, prove the Church of England a true Church, (which you stifly deny) I will briefly declare, wherein [Page 24]our justification before God consisteth, and what it is that makes us acceptable with him, and to believe aright, which is not to rely upon our own righteousnes, but upon the righteousnes of Jesus Christ ap­prehended by faith. And this doctrin we learn out of the holy Scrip­tures, which teach us a twofold righteousnesse, Rom. 10. v. 3. a righte­ousnesse of God, and a righteousnesse of our owne, which the Jewes relying upon, as all Justiciaries do, did not submit themselves to the righ­teousnesse of God, & therefore did not deny themselves and come unto Christ, & rely upon him, Who was the end of the Law for righteousnesse, to every one that believeth, vers. 4. For, Moses, saith the Apostle, describeth the righteousnesse which is of the Law, that the man that doth those things shall live by them. But the righteousnesse which is of faith speaketh on this wise, that if thou shalt confesse with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousnesse, and with the mouth confession is made to salvation. Here faith alone is the hand that reacheth forth the righteousnes of Christ unto us, and by which apprehending Christ we stand justified before God. So that, out of the words of the Apostle this twofold righteousnesse appeares; the righteousnesse of the Gospell and the righteousnesse of the Law, which the Apostle so describeth, as no mortall man ever living, besides Christ onely, since the fall of Adam, was righteous or just, or indeed could be, as is sufficiently by the places above mentioned, proved. But, the righteousnes of the Gospell is, that whosoever believeth in Christ shall not perish, but have everlasting life. John 3. For the just shall live by his faith. Rom. 1. Gal. 3. Now then, when the righteousnesse of the Law, consisteth in the absolute and perfect observation, obe­dience, and fulfilling of the whole Law; and no man can perfectly keepe, observe and obey it, it of necessity followes, that we cannot attaine unto righteousnesse by the Law, but we must seeke ano­ther righteousnesse, which is onely to be found in the Gospell, and that righteousnesse is the remission of all our sinnes, and our reconciliation with God, and the imputation of Christs righte­ousnesse freely bestowed upon us of God, for Christs sake, who is our onely Saviour and redeemer. And this is to be built upon the foundation of Peter. And this is the righteousnesse by which we must be saved and justified before God. For we are justified freely by grace, through the redemption that is in Jesus Christ. As Paul saith to the Rom. chap. 3. ver. 24. and in vers. 28. farther expresseth himselfe, [Page 25]saying, We conclude therefore, that a man is justified by faith, without the deeds of the Law. The sense and meaning of the which words, if we do duely consider them, will so cleare unto all men this Evangelicall and everlasting truth, that there will be no doubting of it to any rationall creature. For the finding out therefore of the true sense of these words, three things offer themselves to be deliberated on. First, what is meant here by being justified. Secondly, what is meant, to be justified by faith. Thirdly, what are those works and deeds which are ex­cluded from justification.

As concerning the first, we are to observe three distinct actions of God in it. First, the freedome & absolution of a sinner from the guilt of his sins and iniquities for the merits of Jesus Christ. Acts 13. v. 38, 39. Be it knowne unto you therefore, men and brethren, that through this man is preached unto you forgivenesse of sins. And by him all that believe are justified from all things, from which they could not be justified by the law of Moses. That is, by Jesus Christ they are freed and absolved from the guilt of those sinnes which the Law could not free them from. And in this sense doth the Apostle oppose justification to condemna­tion, in Rom. 8. v. 33. which is nothing else, but a binding over a man to undergoe the due and deserved punishment. The second action of God, is imputation, or the esteeming, or the accounting of a sin­ner as just, for the merits of Jesus Christ. Woe be to him that justifieth the wicked, Esay 5. ver. 22. that is, that doth not make him just, but accompts, esteems, and declares him as just. So in the Gospell wisdom is said to be justified of her children: that is approved of, and acknow­ledged. The third action of God, is the acceptation or receiving of a sinner to life eternall in Christ. For after God hath freed and absol­ved a sinner, and imputed righteousnesse unto him, this receiving of him after that, to life eternall, doth necessarily follow, which is therefore cald justification of life, Rom. 5. ver. 18. where the reason of it is likewise rendered: for as Adams sinne and offence, was imputed to all, or came upon all, and by it death entered into the world and reigned: so the obedience of Christ being imputed to all believers, they are made righteous and obtaine justification of life. From the consideration of all which, this definition of justification is easily gathered: That it is an action of God the Father, absolving and freeing a sinner from all his offences and transgressions, for the merits of Jesus Christ, and imputing righteousnesse unto him, and receiving of him to life eternall.

And now I come to the second thing, viz. What is meant, to be justified by faith. The sense and meaning of the which, as it is a matter of great moment and consequence, and concernes no lesse than our eternall happinesse: so it cals for and requires at our hands all care and diligence for the right understanding of it, which the great Rabbins of the Church of Rome are ignorant of; and that it may the more easily be delucidated and understood, I will declare first, what that thing is, for which a sinner is justified, and accounted just. And that is the obedience of Jesus Christ our mediator and redeemer, and that both his active and passive; (for those are not to be separated that God hath joyned together) the last of which doth consist in Christs suffering of the first death, in respect of his body; and the induring of the dolours, pangs, and sorrowes of the second death, in respect of his soule: the first of which doth consist in his perfect fulfilling of the law for us. The truth of which doth evident­ly appeare. For after the fall of our first parents, all man-kind stood bound in a double debt; we had violated and broken the law, and therefore were all tyed and bound first to make satisfaction for that. Secondly, as we are creatures we were still bound to keepe and fulfill the whole Law, even to the rigour of it, and to doe whatsoever that commanded: of the which double debt, when we were not able to pay the least portion (being now become bankrupts of that primor­diall and originall righteousnesse, and wholly corrupted) we must necessarily have recourse and flie to our surety and mediator, who hath discharged both those debts for us. The first he payd for us being dead in our sinnes and trespasses, when he was made a curse for us, and so redeemed us from the curse and malediction of the law, though not from the obedience of it. Gal. 3. ver. 13. Rom. 3. ver. 24, 25. and in 2 Cor. 5. ver. 21. The last he performed by his perfect obedience to the whole law, so that in Jesus Christ we ful­fill the law. The second thing to be here considered, for the better understanding of this businesse of so great concernment, is, seeing that the obedience of Jesus Christ is the matter of our justification, and that is without us, and none of ours; how that comes to be made ours, which being once declared, the truth then will be per­spicuous. That the righteousnesse of Jesus Christ therefore may be made ours, it must first be given to us of God. Secondly, we must receive and imbrace this righteousnesse. Now, God gives us this righteousnesse when he gives Christ unto us, for with Christ this [Page 27]righteousnesse is bestowed upon us, and it is then made ours when God out of his infinite mercy accounts it, and judgeth it ours: and it is made ours onely by imputation, as it is evident and manifest by these reasons: First, as Christ was made sinne for us, so we are made the righteousnesse of God in him, 2 Cor. 5. ver. 21. and in 1 Cor. 1. v. 30. Now Christ was made sinne for us onely by imputation, therefore the inherent righteousnesse of Jesus Christ is made ours onely by imputation. Secondly, as the disobedience of Adam was made ours, so the obedience of Christ the second Adam is made ours, as it is largely discoursed by the Apostle, Rom. 5. ver. 17.18. but the offence and disobedience of Adam was made ours by imputation: therefore after the same manner Christs obedience is made ours. Secondly, that Christs obedience may be made ours, we must receive it and apply it to our selves, and put it on, which is onely done by faith the hand of the soule, for the receiving of those things which are given us of God. Whereby the way, Mr. Montague, I desire you to take notice, that a sinner is not justified for the dignity of faith, but as it is an instrument by which the obedience of Christ is applied to the soule.

And now I come to the third thing, viz. What works and deeds are excluded from justification? And for answer, I affirme, all the works of the ceremoniall and morall law: and all the workes of nature and grace; which is thus proved, Rom. 3. ver. 20. Therefore by the deeds of the law, there shall no flesh be justified in his sight: for by the law is the knowledge of sinne. Here all deeds of the law, both ceremoniall and morall, are excluded from justification, and that by an excellent and unanswerable argument of the Apostle. That which discovers the knowledge of sinne, and accuses us for it, that cannot justifie us before God. And for farther proofe of it, in the 28 verse, the place I first cited, is plain, Therfore we conclude, that a man is justified by faith, without the works or deeds of the law. And Gal. 2. ver. 15, 16. We who are Jewes by nature, and not sinners of the Gentiles, knowing that a man is not justified by the workes of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the workes of the law: for by the workes of the law shall no flesh be justified. Here, by the workes of the law we cannot understand, the workes that men doe in the state of nature and cor­ruption, and before regeneration: seeing, the Apostle writes unto the Church of the Galatians, that had received the Gospell of [Page 28]Jesus Christ, and were believers, the Apostle also includes him himselfe amongst them, saying, We also, &c. and in the 21. verse, I doe not (saith he) frustrate the grace of God: for if righteousnesse came by the Law, then Christ is dead in vaine. So that if men can be justi­fied by the Law, it followeth that they have no need of salvation by Jesus Christ; but they have need of Jesus Christ: therefore all the workes of the Law are excluded from justification, even in the rege­nerate. But for more full proof, chap. 3. ver. 10. For as many as are under the workes of the Law are under the curse: for it is written, Cursed is every one that continueth not in all things that are written in the book of the law to doe them, Deut. 27.26. Here by the Law, is understood the whole Law of God, for it comprehends all that is written in the booke of the Law, as in expresse words the Apostle shewes; but principally the morall Law, as is evident by that passage cited by the Apostle out of the Law; so that it is cleere and apparent, that all those that pretend or presume to be justified by the workes of the Law are under this fearefull malediction and curse; and in the 11. verse, by an invincible reason he confirmeth the former truth, in these words, But that no man is justified by the Law, in the sight of God, is evident: for the just shall live by faith. Hab. 2. Rom. 1. The argument of the Apostle is this, That by which we have life, justifies us before God; but by faith we have life: ergo, by faith alone, we are justified before God. And in the 12. verse, And the Law, saith the Apostle, is not of faith, but the man that doth them shall live in them. Here it doth ap­peare, there are two waies of attaining eternall life, or two waies of justification; the one by the exact accomplishing, keeping, and fulfilling of the whole Law, which no mortall man hath yet ever done, Christ excepted; the other by faith imbracing the righteous­nesse of Jesus Christ, Who was delivered for our offences, and raised up for our justification. Rom. 4. ver. 25. and in the 13. verse, Christ hath redeemed us from the curse of the Law, being made a curse for us, &c. and in chap. 5. ver. 4. Christ is become of no effect unto you, saith Paul, whosoever of you are justified by the Law; yee are falne from grace. All those therefore that will be justified by the works of the Law, de­prive themselves of the grace of God in Jesus Christ: but the Church of Rome doth this, Mr. Montague: ergo. But for the Church of England it followeth the Apostles example, Phil. 3. ver. 8, & 9. Counting all things losse, for the excellency of the knowledge of Jesus Christ, and that it may be found in him, not having its owne righteousnesse [Page 29]which is of the Law, but that which is through the faith of Christ, the righteousnesse which is of God by faith. By the which righteousnesse of Christ all the workes of the Law are excluded from justifi­cation.

But I will yet more fully prove, that the workes of grace are also excluded from justification. Ephes. 2. ver. 8, 9. For by grace are ye saved through faith, and that not of your selves, it is the gift of God. Not of workes, lest any man should boast. Here againe all workes are removed; withall, we may observe, that the holy Apostle in this place a fir­ming, that we are not saved by workes, speakes not of those workes before grace and regeneration, according to the ordinary evasion of the Church of Rome, but he speakes of all the workes men doe in the state of grace, and after conversion, and which shall accom­pany us as we presse to the marke, for the price of the high calling of God in Christ Jesus, as we may see in the 10. verse. For we are his workmanship, created in Christ Jesus unto good workes, which God hath before ordained, that we should walke in them. So that good workes are not the meritorious cause, of the Kingdome of Heaven, but onely the way which God hath prepared and appointed for us to walke in to Heaven. And in the 11. to the Rom. ver. 6, 7. he saith, And if by grace, then it is no more of workes, otherwise grace is no more grace. He speakes here of the regenerate Romans, and of the workes dond by them after their conversion, which he excludes from justi­fication: and therefore it is a poore evasion or quillet of the Church of Rome to excuse their pride, when they say, that God hath given us the grace of meriting, which is a flat contradiction: for grace doth ever exclude merit, as the words of Paul inferre, who saith, If it be by grace, then not of workes; and if of workes, then it is no more grace, otherwise worke is no more worke. And in his Epistle to Titus ch. 3. ver. 4, 5. But after, saith he, that the kindnesse and love of God our Sa­viour towards man appeared, not by workes of righteousnesse which we have done, but according to his mercy he saved us. Here the Apostle includes himselfe in the number of the regenerate, as in all the other places, and disavowes all workes, and excludes them from justification: for the mercy and grace of God cannot stand with mens merits, as hath been sufficiently already proved. And in that verse he further addes, that being justified by grace, we should be made heires according to the hope of eternall life. From which words we learne, that we have life eternall as heires of God, and not in the way & quality of mer­cenaries. [Page 30]So that by all these proofes it is evident that all workes are excluded from justification, as by many reasons also may be e­vinced. For sinners are and ought so to be justified before God, that all occasion of gloriation and boasting may be taken away, as we see, Rom. 3. ver. 27. Where is boasting then? it is taken away. By what Law? of workes? Nay, but by the law of faith. Now if a man by the workes of grace might be justified, he should then have something whereof to glory, notwithstanding he acknowledged he received those workes from God, as we may see in the example of the Pharisee in the 18. of Luke, and should also have more to glory of than Abraham, Rom. 4. ver. 3, 4. where it is said, that if Abraham be justified by workes, he hath whereof to glory, but not before God. For what saith the Scripture? Abraham believed God, and it was counted to him for righteousnesse. Againe, if a man be justified by workes, then the justification of the Law should stand, and be of force; but that stands not, as by all the testimonies before mentioned is evident, and from the 14. verse of this chapter, For if they which are of the Law be heires, faith is made void, and the promise made of no effect. And not onely this verse, but the tenour of the whole chapter proves that Abraham, though he abounded in good workes, yet was justified before God, without the workes of the Law; howsoever before men, according to that of St. James chap. 2. He declared by his workes, the livelinesse of his faith, for St. James himselfe saith, vers. 23. That Abraham believed God, and it was imputed unto him for righteousnesse: and he was called the friend of God. And that was long before he offered his Sonne Isaac. And when the Apostle Paul saith, that Abraham was not justi­fied before God by his works, it cannot be understood of the works of the ceremoniall Law, which was not given till foure hundred yeares after the justification of Abraham. But the principall things we may gather out of this whole fourth chapter to the Romans, are these. First, that the workes of grace, and after regeneration, are excluded from justificaton. Secondly, that the justification of Abra­ham the father of the faithfull, is the modell and patterne of the justification of all believers, and sonnes of Abraham, as appeares from the 22. and 23. verses, And therefore it was imputed to him for righteousnesse. Now it was not written for his sake alone, that it was im­puted to him, but for us also, to whom it shall be imputed, if we believe on him who raised up Jesus from the dead. And therefore as Abraham was justified before God by faith, without the workes of the law, so all [Page 31]believers are justified, which the Apostle in his Epistle to the Gala­tians, chap. 3. ver. 8. doth againe clearely prove. And the Scripture, saith he, foreseeing that God would justifie the heathen through faith, preached before the Gospell unto Abraham, saying, In thee shall all Nations be blessed: so that they which be of faith are blessed with faithfull Abra­ham. And from this very place it is manifest, that Abraham then believed, when the Apostle affirmes that he was not justified before God by his workes, to confirme unto us likewise, that we are not justified before God by our workes, after that God hath given unto us faith. Yea Paul evidences the same by his owne example, and by the example of the faithfull, that the works of grace also are exclu­ded from justification, for in 1 Cor. chap. 4. ver. 4. I know nothing, saith the Apostle, by my selfe, yet am I not hereby justified. Here the Apostle declares two things concerning himselfe: The first, his good con­science. The second, that he was not thereby justified. By which, all the workes of grace are excluded from justification. Yea, it is most evident, that a man must be justified before he can doe any good workes, or any thing pleasing unto God: so that those workes that follow justification, can no way effect it, or be the cause of it. And as all workes are excluded, so all vertues, faith onely excepted: for as he that receives a gift, puts forth his hand onely, but after he has received it, not onely his hand, but his tongue, and his feet, and his other members, which conferred nothing in the receiving, testifie their thankfulnesse. After the same manner, we receive the matter of justification, by faith onely, the hand of the soule, not by hope or charity. But after Christ is received and imbraced, these graces likewise manifest themselves, with all the rest, which spring from faith, the fountaine that sanctifies, cleanses, and purifies the heart, sprinkling it with the blood of Jesus Christ, from which fountaine arise all the streams of all other saving graces that appear in our lives. And this, Mr. Montague, is the saving doctrine of justification, which when the Church of England so firmely holdeth forth, declares, and preaches, it believeth in Jesus Christ as it ought to believe, and is built upon the foundation of Peter, when it excludes all merits and workes from justification, and lookes for salvation in Christ by faith alone; for which its believing it hath very good reason; for if the children of Israel did not by their owne righteousnesse merit the Land of Canaan, which is by God himselfe there excluded, Deut. 9. which was but the type, how much lesse can [Page 32]any man by his merits merit Heaven it selfe, which is the thing typified.

But that I may neither leave you, Mr. Montague, nor any Romanist any ground of cavill, I shall by your patience say something here severally and by it self, to a poore objection that is often made by the Papists against our doctrine of free justification by faith alone, who often contest, that in the whole Scripture, it is no where said, that man is justified by faith alone; that particle alone, say they, is no where inserted in the holy Scripture, but is onely put in by us. But for answer, I desire you to take notice, that howsoever that particle in so many letters be not in expresse terms specified, there is in many places of the Scripture that set downe, that that is equivalent to it, as will by and by appeare. And however, I say, that word alone be not in the Scriptures, notwithstanding the Apostle Paul doth clearely confirme our opinion of free justification by faith alone, so that no man can doubt of it, that hath not resigned his reason, and so evidently declares it, as if he had in expresse words said, by faith alone. For faith beholds and lookes upon something without us, that is the mercy and favour of God promised in a mediator, which are the sure mercies of David, and this mercy alone doth justifie us; and this mercy doth faith alone apprehend; wherefore the name of faith taken by it selfe, denoteth as much as faith alone, and by it selfe. Besides, Paul in this businesse and worke of justification joynes no­thing with faith, and therefore he teacheth that faith alone doth suffice: for if it hath nothing joyned and coupled with it, in justi­fying or absolving of us, then it is plaine and evident that faith alone doth justifie us. For whatsoever could adde or conferre any thing to our justification, all that is removed and excluded from faith in our justification. For what is it Mr. Montague, I pray, thinke you, that in this cause or businesse should be joyned with faith? I presume you will say workes. Now then, if workes be removed, severed, and disjoyned from faith, and that in expresse words, it followes then necessarily, that we are justified by faith alone. Heare then I pray, what Paul saith, Rom. 3. vers. 28. We therefore conclude, that a man is justified by faith, without the deeds of the Law. And in the same chapter, vers. 20. Therefore by the deeds of the Law, there shall no flesh be justified. And vers. 24. Being justified freely by grace, through the redemption of Jesus Christ. And in chap. 4. ver. 5, 6. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith [Page 33]is imputed for righteousness, even as David also describes the blessedness of the man unto whom God imputeth righteousness without works. And in his epistle to the Gala. cap. the 2.16. knowing that a man is not justified by the workes of the Law, but by the faith of Jesus Christ, &c. I beseech you Mr. Montague, tell me ingenuously, what could be spoke or cited more cleerly for the confirming of our opinion and doctrine? For if wee be not justified by the workes of the Law; and if we be not justified, but by the faith of Jesus Christ; and if all workes of the Law be so often by the Apostle excluded from justification, and twice in expresse tearmes, removed from justification, in this verse, and that with an irrisistible reason added by the Apostle, shewing the impos­sibility of justification by workes, saving that by the workes of the Law shall no flesh be iustified, I say in all these regards, it necessarily followes, that we are justified by faith alone. And we may adde to all this, what the Apostle often speakes, that wee are justified freely, it is the gift of God, which excludes all reason of merit, Ephes. 2. vers. 8, 9. for by grace are yee saved, through faith: and that not of your selves, it is the gift of God. Not of workes, lest any man should boast. Mr. Mon­tague, if all that I have spoke, cannot yet satisfy you, I hope it will satisfy all rationall men; and it doth abundantly confirme me in this truth: and also prove, that that Church which teacheth the free grace of God, and the doctrin of justification by faith alone in Jesus Christ, is a true Church, and believes as it ought to believe. But before I draw to an end, and couclude this point, I shall at your best leisure desire you to answer this Argument. If wee be not justified by the workes of the Law; if to him that workes not, but believeth on him that justifies the ungodly, his faith is imputed for righteousnesse: if by the workes of the Law no flesh shall be justified: if Righteousnesse without workes be imputed: if freely; if by grace; if it be the gift of God: and to conclude, if we be not justified, but by the Faith of Jesus Christ: Then we are iu­stified by Faith alone. But the antecedent is true, therefore the consequent. Wherefore then should any man cavill against our Doctrine of free justification by faith alone, because the particle alone is not in expresse tearmes set down, when there are divers expressions of as full efficacy and as prevalent to declare the truth of that tenent, as if indeed that word had been expressed? Notwithstanding all that I have now said, to prove the doctrine of free justification by faith alone, to bee grounded upon the Scripture, and that according to the holy Word of God, the Church of England preacheth it: and by that [Page 34]proves it selfe a true Church: yet the Church of England doth not teach, that, that faith by which we are justified, is alone or solitary without the company and fellowship of good workes, and other vertues and graces which are the fruits of faith: but urgeth like­wise and teacheth all holy duties to be joyned with Faith (as wee shall see afterwards) and that wee should be abounding in good workes which God hath before ordained, that we should walke in for the glorifying of his name, and to justify unto the world the livelinesse of our faith, as all the Saints of old have done.

But now Mr. Mountague, that you may see the error of your wayes, and that all men may behold the impiety and vanity of the doctrine of selfe-merits, and of the works of supererogation, and that we may all be humble under the mighty hand of God, and learne this lesson of selfe-denyall, I shall for a corollary, adde a few things, and then conclude this point. Our Saviour Christ saith Luke the 17. When you shall have done all those things that are comman­ded you, say, we are unprofitable servants: we have done that, which was our duty to doe. Is not this an extreame arrogancy, think you Master Montague, in any man, when our Saviour Christ himselfe teach­eth us to say we are unprofitable servants, when we have done what­soever is commanded us both in the law and the Gospell, to say, and affirme that we are meriting and deserving servants? yea, is it not an impious ridiculosity to affirme it, when notwithstanding we do transgresse the Commandements of our Master a thousand wayes? For these two conclusions do necessarily result out of our Saviours words. First, that when wee have done all that God commands, we are yet but unprofitable servants. The second, that we have done but that was our duty to doe. Out of the which words I thus argue.

Hee, that when he has done all that he is commanded to do, is yet but an unprofitable servant, he cannot merit, much lesse doe workes of supererogation: But every man, when he hath done all that is commanded him to doe, is yet but an unprofitable servant: Ergo, he cannot merit, much lesse do workes of supererogation. All this is confirmed by our Saviours owne words, who cannot erre, we must leave the works of merit to Christ alone, and say we are unprofitable, and deny our selves if we will be his Disciples. Out of the same words I gather this argument also. They which have done but that which was their duty to do, when they have done all that was commanded them, they cannot merit, much lesse do workes of [Page 35]supererogation. But when they have done all that was commanded them both in the Law and Gospell, they have done but that which was their duty to do. Ergo, they cannot merit, much lesse do works of supererogation. You must needs understand, Mr. Montague, the Doctrine of merits, who are able to discourse a weeke together of them, and therefore you know very well, that in your Roman Dialect merits & works of supererogation are such things and perform­ances as are done above that that is commanded them, and when men do more than they are injoyned by God, and exceede in their duty to a superplus. This I say is your language. But if no man can attaine to such perfection of obedience as the Romanists speake of, then by their own confession the Doctrin of merits is a false doctrin and ought by all men to be abominated: and so much the rather we ought to abhor it, because it is a Doctrine of blasphemy, and is as much in effect as to give the Lord of Life, truth it selfe, the lie: for Christ sayth, When you have done all things that are commanded you, say, you are unprofitable servants, for you have done that which was your duty. Notwithstanding, the Papists say they can merit. But Christ who is the Master and Doctor of his Church, and whom we are commanded to heare, Mat. 3. Mat. 17. has taught us other­wise, affirming we cannot merit, much lesse do workes of superero­gation: which will plainly appeare if we examine a few instances and go through some particulars. We are commanded to love the Lord our God with all our heart, with all our mind, and with all our migh [...], and to love our Neighbour as our selfe. I now demand of you Mr. Mountague whether either your selfe, or any man can attaine unto this perfection of love, the Lord requires at your hands, and so ful­fill the Law? If it be acknowledged that no man can attaine to this perfection of love, then he is a transgressor of the Law, and is so far from meriting favour at Gods hand, as he merits eternall death by it: for the soule that sinnes shall die, Ezekiel 18. for the wages of sin is death. Numb. 6. But if you answer, that you can keepe this Law, notwithstanding you cannot yet merit by it by Christs own words, who proclaimeth you an unprofitable servant, affirming that you have done but your duty. Againe in the fifth of Matth. 4. vers. 8. our Saviour saith, Be yee therefore perfect, as your Father which is in Heaven is perfect. Here the Lord Jesus Christ, for the ordering of our obedience and regulating of our lives, sets before us as a mo­dell, rule and example, which we must ever follow, the perfection [Page 36]that is in God himselfe our Heavenly father, and commands all men to be perfect as he himselfe is perfect. I demand of you Mr. Montague, can you or any man attaine unto this perfection that is in God, which neverthelesse we are commanded to do? If you do acknow­ledge that no man can attaine to it, as no man can indeed, then you are a transgressor of this command, and fayling in your duty, you deserve condemnation, and therefore are far from meriting. But if you shall affirme that you can attaine to this perfection and should really do that you are commanded: yet you are still an unprofitable servant and have done but your duty, and therefore have not yet merited any thing. We are commanded both in the old Testament and in the new to be holy, and for the pattern of our holinesse, as of our perfection, the holinesse of God is set downe before us for our imitation, As he that hath called you, saith St. Peter, is holy, so be you holy in all manner of conversation, because it is written, Be yee holy as I am holy, Levit. 11. ver. 24. & 19.2. & the 20.7. I desire you to tell me whether you or any man, can attaine to that perfection of ho­linesse, through the whole course of your life, that is in God? if not, you have transgressed this Commandement, and by it are liable to an eternall punishment, having sinned against a most holy and eternall Majesty. But if you say you can, you are yet but an unprofitable servant and have done but your duty as the Lord af­firmes, and have not yet merited. Christ saith, Luk. 6. vers. 31.32, 33, 34, 35, 36. And as you would that men should doe to you, do yee also to them likewise. For if you love them which love you, what thanks have you? for sinners also love those that love them. And if you do good to them which do good to you, what thanks have you? for sinners also do the same. And if yee lend to them, of whom you hope to receive, what thanks have you? for sinners also lend to sinners, to receive as much againe. But love yee your enemies, and do good, and lend, hoping for nothing againe: and your reward shall be great, and yee shall be the children of the Highest, for he is kind unto the unthankfull, and to the evill, and be yee also mercifull as your Heavenly Father is mercifull. I demand of you Mr. Montague whether ever you or any mortall man ever did fully keepe these Precepts and Commandements, and were as mer­cifull as God our Heavenly Father is mercifull; if not, you are a transgressor, and far from merit or works of superrogation; and if you have kept these holy Commandements, you are yet but an unprofitable servant and have done but your duty. Saint Paul saith [Page 37]to the Philippians chap. 4. vers. 8. Finally my brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, what­sover things are pure, whatsoever things are of good report, if there be any virtue, and if there be any prayse, thinke on these things. Those things, which yee have both learned and received, and heard, and seene in mee, do: and the God of Peace shall be with you. What duty Mr. Montague in the whole course of a mans life, is there, either of love, and o­bedience towards God, or towards our Neighbour that any man can performe, that is not included in this precept, and which by it, he is not bound to do? and the which if he performes not maketh him a transgressor? and yet if he should perfectly fulfill this com­mand, he is but an unprofitable servant, and hath done but his du­ty, and therefore cannot merit, much lesse do a worke of supereroga­tion. So that, the impiety of the doctrine of merits is sufficiently evinced by that I have now said: I might yet instance in a thousand things, but I wil insist but upon one or two more, which is the lesson in hand of selfe-deniall If any man, saith Christ, will be my disciple, let him deny himselfe, and take up his cross dayly and follow me. I aske you Mr. Montague, whether you thinke your selfe or any man, did ever perfectly yet learne this lesson, and did wholy deny himself, and with willingnesse, and without any murmuring or resisting, take up his crosse and to the last houre of his life follow Christ both in cheerfull doing and suffering, without which his service will not be acceptable: for God loveth only cheerfull sufferers, as cheerefull givers? If you shall answer that none can perfectly keepe this precept, you shall answer truly, and by that acknowledge a transgression, which makes you liable to punishment: and there­fore unable to merit by it. But if you shall be so temerarious as to affirme you can keepe this Commandement, notwithstanding, you are yet but an unprofitable servant in Christs esteeme, and you have done but your duty, because you do no more then God commands you. And truly Mr. Montague, I will grant you thus much, if any thing we can do or performe could merit at Gods hands, suffering and dying for his cause, and renouncing all honours, pleasures, and profits and abandoning life it self, for the love of him and his truth, might have the first place in our obedience for to challenge merit, yet I say, doing all this we are but unprofitable servants, and have done but our duty and therefore cannot merit, much lesse doe a worke of supererogation by it, if Christs words be true. Yea Paul [Page 38]in Rom. 8. vers. 8. excludes merits even from our sufferings, saying, I account the afflictions of this present time are not worthy the glory that shall be shewed unto us. The glory therefore we expect doth a thou­sand fold surpasse the misery of our afflictions, therefore our pres­sures and sufferings themselves are excluded: for if the very martyrs merit not, then ordinary Christians cannot merit. And in 2 Cor. 4.17. there he saith, Our light affliction, which is but for a moment, worke for us a farre more exceeding and eternall waight of glory, &c. Now Master Montague, I intreat you to declare unto me how any man by their sufferings can merit not onely life eternall, but an aug­mentation and degree of glory in Heaven, seeing by the expresse word of the Apostle, there is no more proportion betweene that which is most excellent, and glorious in this world, and the glory and felicity of the Kingdome of Heaven, than is between a moment of time and eternity: for all men will easily conclude, that a tem­porary and momentany suffering of affliction cannot merit eternall and never ending glory, and that by the light of reason, though the Scripture should say nothing to the contrary, which doctrine of merit, notwithstanding, it doth in many places confute. For however the Lord hath made many gracious promises in his holy Word, of rewarding his suffering servants, as Rom. 8. ver. 17. saying, If so be that we suffer with him, we may also be glo­rified together. As also in the second Epistle to Timothy, chap. 2. ver. 12. If we suffer, we shall also reigne with him. And innumerable places more might be cited for our incouragement in suffering, as that in Rom. 2. ver. 6, 7. Who will render to every man according to his deeds. To them, who by patient continuance in well doing, seeke for glory, and honour, and immortility, eternall life. All which declare, that God out of his infinite favour will reward his servants for the practice of those very gifts and graces he hath bestowed upon them: accor­ding to that in Revel. 2. vers. 10. Be thou faithfull unto the death, and I will give thee a Crown of life. But ever take notice, this reward, and this Crowne of life is not bestowed upon sufferers as wages or reward and merit, but as a gift of mercy and grace, as will after­ward appeare. And if you looke, Mr. Montague, into the 7. of the Revelation, vers. 13, 14, 15. there you may, if you shut not your eyes, behold the truth of this doctrine, that the very martyrs come not to Heaven for their sufferings. And one of the Elders answered, and said unto me, What are these which are arrayed in white Robes? and [Page 39]whence come they? and he said unto me, These are they which came out of great tribulations, and have washed their robes, and made them white in the blood of the Lambe: therefore they are before the Throne of God, &c. Here you evidently see, that the blessed martyrs which are now in Heaven, have not attained unto that felicity and eternall glory by the merit of their sufferings, but for that they were washed in the blood of the Lambe, the Lord Jesus Christ. And as it is not the suffering, Mr. Montague, but the cause that makes a martyr; so it is not for that they passe through many tribulations that they enter into the Kingdome of Heaven, but that they are washed in the blood of the Lambe, and by that onely are made worthy to be Ci­tizens of the heavenly Jerusalem: for when we have suffered all, we are but unprofitable servants, and have done but our duty, for our Saviour saith, If any will be my Disciple, let him take up his crosse and follow me. I will adde but one instance more, out of Matth. 11. Learne of me, saith our Saviour, for I am humble and meeke. Doe you believe, Mr. Montague, that you can keepe, or ever observe this com­mandement of Christ the Lord? But if you could attaine unto the greatest degree of humility and meeknesse, you were but an unpro­fitable servant, and had done but your duty. But how much more, Mr. Montague, have you and your Roman kindred to answer for your loftinesse and high opinions of your selves, who stand upon your justification by your good workes, and pretend, yea and pre­sume of your selfe-merits, and of your workes of desert, and that before God? If this be not a transgression, and a very rebellion a­gainst the Commandement, I know not what prevarication and rebellion is. Yea, Mr. Montague, if we could observe the whole Law, and keepe all the Commandements for doing and suffering that ever God gave, if we will be Christs Disciples, we must ever say we are unprofitable servants, and daily pray, forgive us our sinnes, and with the leper cry out, We are uncleane, we are uncleane, and have continuall cause of deepe humiliation, and selfe-deniall. If they, Mr. Montague, which love God most, and most diligently keepe his Commandements, and yield the greatest obedience unto them, have need yet of mercy, how can any mortall man then merit before God, who daily and hourely transgresseth all his glorious Com­mandements? yet see what the Lord saith, Exod. 20. ver. 6. Shewing mercy to thousands, of them that love me and keepe my Commandements. Learn this lesson of Christ, M. Montague, to be humble, and labour for [Page 40]selfe-deniall, and a lowly spirit, and meeke heart, and with the Church of England, and all the blessed Saints, disavow your owne righteousnesse, knowing that Christ came not to call the righteous, but sinners to repentance, & such as are weary and heavy laden, which only finde rest unto their soules; and think not with the Romanists, and justiciaries, by your merits, or good workes to scale Heaven, but I intreat you to endeavor with us of the Church of England, to enter into the most holy by the blood of Jesus, by that new and living way which he hath consecrated for us through the vaile, that is to say, his flesh, Heb. 10.19, 20. If you enter not by this way, M. Montague, you wil never come thither. But now to conclude this point: That Church which doth believe in Jesus Christ, renouncing all selfe-merit, and teaches the way to Heaven by the blood of Jesus, and by that new and li­ving way, that Church believes aright, as it ought to believe, and is built upon the foundation of Peter, against which the gates of hell can never prevaile: but the Church of England doth all this, Ergo, it is a true Church, where salvation may be had. And this note alone is an infallible and never deceiving marke of a true Church. As for antiquity, universality, unity, succession, multi­tude, visibility, &c. if they have not this doctrine joyned with them, of the free grace of God, and justification by faith in Christ alone, they are but markes of errour and abomination, which will seduce you from the right way, and misleade you into by-paths where you will never finde rest for your soule. And thus much I thought fit to speake of this point, it being a fundamentall one, and such an one as where it is not preached and published, there can be no true Church.

And now I come to the other clause of this proposition, viz. re­nouncing all will-worship and humane inventions in Gods service. An eminent marke also of a true Church, which when the Church of England doth, it is manifest that it is a true Church: For all men know, that mixtures in Gods worship annihilates a true Church. But following my former custome, I will first signifie, what I meane by will-worship and humane inventions in Gods service: and then shew where they are entertained in Gods service and admitted, they so adulterate his worship, as he himselfe disavoweth it, and affirms they serve in vaine. By will-worship therefore and humane inventions, I understand, whatsoever, either for Doctrine, Service, Discipline, Ce­remonies, men out of vaine devotion, doting or superfluous feare, or [Page 41]unbridled errour, or out of humane reason or hypocrisie, or whatso­ever other pretence they have out of their own brain excogitated and brought into the service & worship of God, or whatsoever they have added to his worship, either of images or representations, or traditi­ons, against his revealed will, or without his expresse command, and imposed upon the people as the worship and service of God, and pro­claime these their ordinances to be Gods service and worship, and place holinesse and religion in the observation of them, and account the neglect of them irreligion and prophanenesse, and worthy of pu­nishment; and the submission to them piety, religion, and obedience, which God notwithstanding proclaimes an abomination to him. For piety and true religion proceeds from the right knowledge of God, the first of the which is the reverence of God, joyn'd with love, which ariseth from the knowledge and contemplation of Gods manifold favours, mercy and goodnesse towards mankind; the se­cond which is pure and true religion, is faith joyned with a serious and earnest feare of God, the which feare containes in it a voluntary and willing reverence, and alwaies brings with it, the right and ex­act forme of worshiping him, which is onely that way of serving him which he hath prescribed in his holy Word, which Word of God alone must be the rule of his worship, and of all our obedi­ence; so that what he prescribeth and enjoyneth, it is our duty both to know and performe, and the neglect of which is sinne: and whatsoever is contrary to this is either open idolatry, or supersti­tion: because it is supra quod statutum est; and therefore hatefull to God, and abominable in his sight, as his whole Word declares. And as it is the glory, honour, and very note of a true Church, to follow the rule of Gods Word in serving him: so it is the evi­dent marke of a false Church, where either open idolatry, or no­torious superstition, or mens traditions and devices domineere, and are set up and countenanced for Gods service, by what authority soever it be: all which I understand by will-worship, and humane inventions in Gods service, so that, that Church is reputed the true Church that serves God according to his will revealed in his Word, and continues in its native purity and primitive simplicity, and whose eares are not hanged with the Jewels of Jewish, Paganish, or Popish ceremonies, and humane inventions, for true religion doth not consist in the observation of the traditions of men, and their pompous ceremonies, but in the obeying of Gods Commandements, [Page 42]that is, in righteousnesse, peace, and joy of the holy Ghost, procee­ding all from a pure heart and conscience purged from dead works, and faith unfeigned. And thus much shall suffice to have spoken con­cerning my meaning of will-worship and humane inventions in Gods service, all which are against his expresse word, and adulterate his worship, and annihilate a Church, which things I will prove in order. Moses the servant of the Lord, as we read in Exod. 25. vers. 40. had an expresse command when he was to make the Tabernacle, that he should doe all according to the patterne he had seen in the mount. So that if Moses, that saw God face to face might not adde or put so much as a Law to the Tabernacle that God had not commanded him, what boldnesse and impudence then is it in any man, to dare to introduce any thing in Religion, either for Doctrine, Service, Discipline or Ceremony, that neither Christ nor his Apostles have taught or commanded, especially when God in his holy Word hath commanded the contrary? For in Deut. 4. ver 2. the Lord saith, Ye shall not adde to the word which I command you, neither shall ye diminish from it, that you may keepe the commandements of God which I command you. Now if the Church of the Jewes ought not to joyne or adde any thing to that which God commanded by Moses, how much lesse ought the Christian Church to adde any thing to that which Christ and his Apostles and Evangelists have taught in the Gos­pell, when they have so fully declared the will of God therein? and in the fist chapter of the same booke, verse 32. the Lord saith, Ye shall observe to doe therefore, as the Lord your God hath commanded you: ye shall not turne aside to the right hand or to the left. Here observe, that God forbids not onely to turn unto the left hand, which is to say, to doctrines manifestly wicked and abominable: but he forbids them also to turne to the right hand, which is of purpose spoke, to prevent all mens inventions, under what pretence or appearance soever of devotion or religion, as of more cleanly, neatly, or de­cently serving God. And in the 12. chapter, vers. 32. as if the Lord could never sufficiently enough have inculcated this precept upon them, he saith, Whatsoever I command you observe to doe it, thou shalt not adde thereto, nor diminish from it. How then dare any either receive or admit the traditions and ordinances of men, and joyn them with the Commandements of God, when notwithstanding God enjoynes us onely to observe and doe what he commands, without adding thereto or detracting from it. And Prov. 24. ver. 21. My sonne, saith [Page 43] Solomon, feare thou the Lord, and the King, and meddle not with them that are given to change; for their calamity shall rise suddenly, and who knoweth the ruine of them both? In these words, there is a command, and in it a direction to all Israel, teaching them what they should do, and what they should not doe in Gods matters, a precept both imperative and prohibitive, and every word of it deserving due consideration and serious thoughts. For howsoever this command was peculiarly given to the Israelites, and especially concerned that government; yet in the generall equity of obedience it concernes all Christians, and bridleth them likewise from making any alte­ration or innovation in Gods ordinances, and in his government, established in his Church, and prohibits all Christians, to meddle with, or have any communion with such as are given to change. The principall observables in these words, not accurately to handle them, are briefly these:

First, a duty enjoyned, feare; and that twofold: towards God, and towards the King; and in the word feare synecdochically we are to understand all reverence towards God, and indeed his whole worship, which is to give him his due honour, as in the same word is included all civill obedience and honour to those that are set over us in authority, and that specified in expresse tearmes, Feare God and the King.

The second observable, implicitly set downe, is the rule by which they should regulate their feare and obedience, both towards God and the King, and that was the whole Law, both morall, judiciall, and ceremoniall, and all that setled government, as it was then by God himselfe established in the daies of David, and Solomon, by Gods owne commandment, according unto the pattern the Lord deli­vered to David in writing, and David to his sonne Solomon, both for the place, and manner of Gods worship, and the ordering of the Kingdome, which was to be perpetuated and continued without al­teration or innovation, till the comming of the Messiah, without a speciall command and warrant from God himselfe: and this Law and Word of God is that rule implicitly here set down, from which they were not to vary or make any change, but to observe that in ordering their feare and obedience both to God and the King. For that feare and reverence only is pleasing unto God, that is according to his owne command, not that which we out of our owne braine imagine, or what men conceive: for the Lord abhors all such feare [Page 44]as is taught by the precepts of men, Isaiah 29. ver. 13. saying, The feare towards me, is taught by the Precepts of men. And in the 15. of Matth. 9. our Saviour saith of such feare, In vaine doe they worship me, teaching for doctrine the commandements of men. So that all that feare, reverence, and obedience that we desire or endeavour to ho­nour God by, if it have not a warrant our of his word, it is displea­sing unto him being will-worship. And as our feare towards God, must be warranted by his word, so all our obedience to civill autho­rity, must be in the Lord: for Magistrates and Governours in Israel, and all Christian Governours at this day, are commanded to rule, and order their Kingdomes, according to Gods Word, as we may see Deut. 17. vers. 18, 19, 20. and Joshua 1. And those Kings and Princes that rule not by Gods Word, use not nor manage not a Kingdome, but a robbery, when they reigne not to this end, that God may be glorified, and his name honoured in their dominions. Neither may they thinke them selves exempted for their greatnesse: for St Paul saith, Rom. 3. ver. 19. Now we know, that whatsoever things the Law saith, it saith to them that are under the Law, that every mouth may be stopped, and all the world become subject to the judgment of God. So that all Magistrates as well as subjects, that are under the law, whether morall or Evangelicall, they are all to be subject to the Law of God, without exception, and to be guided by it, and to rule and command according to that rule, and they have their bounds set them, how farre they may goe in commanding, and that is according to the Will of God, and no farther. And the subjects likewise, have their limits prescribed unto them, how farre they may obey, and that is in the Lord, and no farther. And so long as the Magistrates keepe themselves within the compasse of Gods Commandements, and command according to his Word and Will, the subjects in conscience are bound to obey. But if rulers will transgresse and goe beyond their confines, the subjects have a dis­pensation from their obedience, Knowing that they ought to obey God, rather than men, Acts 5. ver. 29. Yea, Christ himselfe hath taught us this lesson, Marke 8. ver. 15. Saying, take heed and beware of the leaven of the Pharises, and of the leaven of Herod. Here is a doubling, as it were of the caution, Take heed and beware. Of what? of all the do­ctrines and traditions of all sorts of men, whether Ecclesiasticall or Civill in Gods service; for by leven our Saviour understands the traditions and doctrines of the Pharisees and Sadduces, as is evident [Page 45]in Matth. 16. v. 12. & many other places; so that under what authority soever they come ratified, be it from Kings and Princes themselves, as here by Herod, we have a dispensation from our obedience. And there are many prendents in Gods Word of such as have detracted their obedience to unlawfull commands with Gods good liking, as the Midwives in Exod. 1. the three children in Daniel, and Mordecai in Ester, and the Apostles Act. 5. to omit many other. And in ex­presse words in the 13. of Deut. God absolves very children from their duty of obedience to their parents, which he strictly com­mands in the 20. of Exod. if they command against Gods Word. So that the common rule for all both in commanding and obeying, is Gods Word, according to which our feare and obedience towards all must be regulated, as is here manifest. And this rule did Solomon tie and binde all Israel to, and all Christians to the end of the World.

The third observable, is a caveat or dehortation, to decline the society and company of such as would bring in any alteration or innovation either in religion, or the government then established, in these words, And meddle not with them that are given to change. In which caution, two things are denoted, the one in expresse termes, the other tacitely; that which is expressed, is, that we should have no communion or familiarity with such as are innovators, or goe about, or endeavour either to change the worship of God, or to alter any thing in matters of religion. That which is tacitly set downe, is, that every man, in his owne person, should have a speciall care, that he himselfe make no change in religion, or bring in any alteration in the government of the Church, which Christ the Lord hath in his holy Word established and ordained, knowing that it is to be perpetuated and continued as was lest by Christ and the holy Apostles to the end of the world, 1 Tim. 1.5. vers. 21. & chap. 6. ver. 13, 14. I charge thee, saith St. Paul, in the sight of God, who quickneth all things, and before Jesus Christ, which under Pontius Pilate witnessed a good confession: that thou keep this commandement without spot, and un­blameable, untill the appearing of the Lord Jesus Christ. That govern­ment therefore, that was established and setled by the Apostles, is without any alteration by all Christians to be preserved as much as in them lies, they must make no change in it; and this charge is given to every soule in particular tacitly (as I said): for if we must not keepe company or meddle with such as are given to change, [Page 46]then wee our selves may make no alteration or change.

The fourth observable is the reason of this dehortation, why they should not meddle with such as are given to change, and that is in regard of the danger and misery that will ensue upon it: For their calamity, saith the Prophet, shall rise suddainly, and who knoweth the ruine of them both? here is ruine threatned, and that both sud­den and inevitable. A forcible reason therefore to dehort any man from keeping company with wicked and ungodly men, and such especially as innovate or change any thing in religion: for by so doing they make themselves lyable to the same punishment, and are equally guilty, according to that of David, Psal. 50. ver. 18. When thou sawest a thiefe, thou consentedst with him, &c. So that the very consenting to evill, brings a guilt, and with it a punishment as well as the acting of it, and this truth by the very light of nature was taught by the heathen, and profest through the world, who make complices and consenters to any treason or conspiracy, as guilty as the contrivers and actors; and the holy Word of God is full of presidents of this nature. It is said of Jezabell that she kild the Prophets. But when Elias puts up his bill of information into the Court of Heaven, he speaks there in the number of multitude, say­ing, Lord they have killed thy Prophets, 1 King. 19. vers. 14. Here the Officers and the people, as well as Jezabell, are guilty and lyable to punishment, and that because they did helpe her and assent unto all her wickednesse. So Paul in his information against all the Gentiles, in the first chapter and last verse, he makes them all equally guilty, as if they had been all actors of those villanies, and liable to the wrath of God, which was revealed from Heaven against all unrighteousnesse, and ungodlinesse, ver. 18. as well for consenting unto them in their wicked waies, as acting; his words are these, Who knowing the judgement of God (that they that do such things are worthy of death) not onely doe the same, but consent with them that doe them, or have pleasure in them that do them. Consenters and actors in Gods account are equally guilty. Herod is said to have killed John Baptist: but when our Saviour Christ upon an occasion speakes of St. John Baptist, They, saith he, have done to him whatsoever they pleased. Here our Saviour makes all the people guilty, the Nobles that sate at Table with Herod, and did not disswade him from that tyranny, nor speake in the behalfe of the Baptist, the Officers that forwarded and furthered the bloody designe, and all the people that assented unto Herods wickednesse, [Page 47]and crueltie. And Paul speaking of the death of the blessed martyr Stephen, makes himselfe as equally guilty of persecution, and of his death, as if he had been an actor and had flung stones at him with the rest, saying, When thy holy martyr Stephen was slaine, I stood by, and assented unto it. And in Jeremy 5. ver. 30, 31. A wonderfull and horrible thing, saith the Prophet, is committed in the Land. The Pro­phets prophesie fasly, and the Priests beare rule by their meanes, and my people love to have it so, &c. Here the people assenting and allowing of these evils, made themselves equally guilty, and liable to the same punishment. And therefore it is a very dangerous thing to have any familiarity with notorious wicked men, or to meddle with such especially as are given to change, and therefore by Solo­mon expresly forbidden, and that in regard of the danger that ne­cessarily followeth upon it, which is sudden calamity and ruine to them both, to both actors, and abettors, or consenters. And all this ruine and calamity came both upon Jeroboam that made a change in Religion, and in that government, against this command, and all that joyned with him, and assented to him, as the story of the Kings and Chronicles doe sufficiently declare; and by that teach us to take heed we make no change or alteration in religion and Gods matters, lest we partake of the same plague, knowing that all those things were written for our example, upon whom the ends of the world are come. And therefore, Mr. Montague, that Church that renounceth all will-worship, & humane inventions in Gods service, in so doing manifests her obedience to the Commandements of God, and heares his voyce, by which she declares herselfe to be a true Church, and founded upon the foundation of Peter: all which the Church of England doth, and is by Gods grace resolved to doe, and never to admit of any humane inventions in Gods worship and service, being so often taught to the contrary, both by precept and by example. Paul in his Epistle to the Colossians, chap. 2. vers. 18. in condemning and rejecting the worship and adoration of Angels, and all will-worship, contents himselfe, and thinks it sufficient to say, that it was a humane invention: to teach all Christians for ever, to banish out of their religion, whatsoever men devise or invent of their owne braines, and innovate in Gods worship, under what pretence of humility and devotion soever it be. His words are these, Let no man beguile you of your reward in a voluntary humility and worshipping of Angels, intruding into those things which he hath not [Page 48]seene, vainly puft of by his flesh, and in the 20. verse, Wherefore, saith he, if yee be dead with Christ from the rudiments of the World, why as though living in the World, are yee subject to Ordinances, after the Command­ments and Doctrine of men? Here he rejects and renounces all will­worship and serving of God by humane traditions, not only in re­gard of the danger of it, because it separated them from their Head Christ Jesus, vers. 19. but because it was an humane invention, and blames the Colossians for suffering and subjecting themselves to them. And in his Epistle to Titus chap. the 1. v. 13.14. Wherefore, saith the Apostle, rebuke them sharply, that they may be sound in the faith, Not giving heede to Jewish fables, and commandements of men which turne from the truth. Here is a generall prohibition to all Christians, not to give heed to the Commandements and traditions of men in Religion, with a Reason of the same annexed to the prohibition, for, such Commandements, saith the Apostle, turne men from the truth, and lead them into by-wayes, and corrupt, and adulterate Religion, and overthrow the Church which should be the ground and pillar of truth, and so rob it of happinesse and of injoying the Head, which is Christ Jesus. And the truth of this Doctrine of St. Paul is confirmed by innumerable presidents in all ages; for humane inventions corrupt Gods service. As yee may see in 32 of Exodus; when they set up the Calfe, and built an Altar before it, and pro­claimed a feast unto it, and were very merry and highly pleased themselves in their own inventions. But heare what the Lord saith to Moses, vers. the 7. Go, get thee downe: for thy people which thou broughtest out of the Land of Aegypt, have corrupted themselves, they have turned aside quickly out of the way, &c. Here innova­tion in Religion and humane inventions corrupted the people, and turned them aside quickly out of the way to Heaven. The same is evident in Jeroboam the sonne of Nebat, who caused all Israel to sinne, and the ten Tribes to fall from God, who fol­lowed him in his changing of Religion, contrary unto the precept of Solomon in the place above specified: for setting up his Calves at Dan and Bethel (as it is to be seene at large in the first of the Kings the 12.) and ordaining a feast unto them, and setting up an Altar and sacrificing on it, and changing both the time and place of Gods Worship, and making Priests of the meane people, which were not of the sonnes of Laevi, and causing the people to goe up be­fore them; This, sayes the Lord, became a sinne unto them, so that [Page 49]the Lord in many places sayes they sacrificed unto Divells: and therfore by these their inventions and by this their will-worship they so provoked the Lord as they brought suddaine calamity, and ruin upon themselves, which the Lord by Solomon had foretold them, and the Lord cast them off and gave them into captivity, and delive­red them over to their enemies hand, and gave them a bill of divorce, to teach all people to feare and tremble how by their owne inven­tions and will-worship, they provoke the Lord lest he cast them off as he did the Israelites. Here we may bring in also the Tribe of Iuda and all Ierusalem, who by their inventions and imitating of Israel and other idolatrous Nations corrupted all their wayes, and adul­terated their Religion, and provoked the Lord to wrath, who gave them likewise, for their idolatry and will-worship and their other abominations, that ever follow the profaning of Religion, into captivity, and exposed the whole Kingdomes to desolation. But the example of the Samaritans is not to be passed by, who boasted much of antiquity and their Father Iacob, though there was but little kindred between them and lesse affienity in the true Religion; yet there are many things spoke of them worthy to be taken notice of, for it is said in the second of the Kings the 17. that they were taught how they should feare the Lord, and they feared the Lord, &c. and they observed Moses his Rites, Ceremonies and Discipline, and they looked for the Messiah to come, as wee see in Iohn the 4. and they had great agreement and harmony in many Articles and points of Religion with the Iewes, the only then true worshipers of God, so that to the outward appearance they differed but little, yet by their own inventions, superstitions, idolatry and traditions they had so corrupted the whole worship of God, that the Scripture denyes that they feared the Lord, vers. 34. because they did after their former manners, and did not according to the Statutes and Ordinances and after the Law and Commandements, which the Lord commanded to the children of Jacob, whom he named Israel, and therefore our Savi­our Christ pronounces them void of salvation, affirming they wor­shiped they knew not what, and the Iewes knowing what they did wor­ship, that salvation was of the Iewes, Ioh. 4. So that the truth of what I asserted is manifest, that humane inventions in Gods service and wil-worship adulterates a true Church and overthrowes Religion, for God will indure no mixtures. Now Mr. Montague if one should in every particular compare the Church of Rome, with either the chil­dren [Page 50]of Jsrael in all their idolatries, or with the Church of Samaria in all her superstitious and fained inventions, and fee what ruin and calamity came upon them by it, and how by their idolatries they deprived themselves of Gods favour and of salvation, we shall finde that the Church of Rome doth as far exceede either of them in idolatry, superstition and all manner of profanenesse and wil-worship as a giant in greatnesse doth a pygme, and therefore Mr. Montague if the Church of Rome doth not repent and renounce all her will-worship and her humane inventions as the Church of England hath done, shee will partake of the same plagues that the people of Israel and Samaria did in this world, and finally be deprived of life eternall; and all those that do partake with her in her sinnes, must partake with her in her plagues: therefore Mr. Montague follow Christs counsell, come out of Babylon, lest you partake with her in her punishment, if you will continue in her sinnes. Imitate in this the Church of England, who obeying the voyce of Christ her head and husband, and comming out of Babylon, and flying all Idolatry and will-worship, proves her selfe to be a true Church and built upon the foundation of Peter, and to be the pillar of truth, and where salvation may be had. And this might suffice to have spoke of wil-worship; but in way of a corollary, and for direction to all Chri­stans what order to take, or what meanes to use for the triall of all Doctrines, Disciplines, Service or Ceremonies, I shall adde a word or two more and so conclude this point. Our Saviour in the 11 of Mat. vers. 30. gives unto men a Rule of direction, which if they follow, it will preserve them from all error, and keepe them in the right way of serving of God. The Baptisme of John, was it from Heaven, or of men? Answer mee, saith he, inferring, if it were of men, that then it ought not to be entertained in Gods worship, and that the Jewes knew very well. In the same manner, ought all Christians to examine and try every doctrine, either of service, ceremony or discipline, whether it be of God, or of men, accord­ing to this Rule of Christ, and that of Saint Paul in the first of the Thess. chap. the 5. v. the 21. Try all things, and keepe that which is good: Now then Mr. Montague, if we examine whose image and super­scription every Ordinance beares and carries with it, whether Ce­sars or Gods, that is, whether it be prescribed by human or Divine authority, all the controversy then would speedily be ended, for if it be of God and warranted by his Word, then all ready obedience [Page 51]is to be yeilded unto it without reluctation, when under that notion, it is prescribed and ordered by the Magistrate. But if it be a meere humane invention, and hath no warrant from God our Father, we ought to reject it. So saith St. Paul the first of the Cor. chap. 7. v. 24. Brethren, yee are bought with a price: be not servants of men. And in the first Chap. of the Epistle to the Gal. v. 8.9. But though we, or an Angel from Heaven, preach unto you otherwise, than that we have preached un­to you, let him be accursed. As I said before, so I say now againe, if any man Preach unto you otherwise, than that yee have received, let him be accursed: Here the Apostle doubles the curse upon all such as shall teach otherwise, for Doctrine, Service, Discipline, or Ceremonies, than they were taught by him and the other Disciples. And by his owne example in the verse following he teacheth us plainly, that if we goe about to please men in receiving their Doctrines, we cannot be the servants of God: for we cannot serve two masters: his words are these, verse 10. For do I now perswade or preach mans doctrine, or Gods? or do I seeke to please men? for if I yet pleased men, I should not be the servant of Christ: all therefore, that intertaine and admit of humane inventions in Gods service and worship, are pro­claimed by the Apostle, the servants of men, and not of God. A businesse of great concernment and worthy of due consideration. And truly Mr. Montague, if a man should run through all the new Doctrines for Service, Discipline and Ceremonies in the Church of Rome, and inquire whether they were from Heaven or of men, we shall not in all Gods Word find any warrant for them; for they are all the inventions of crafty men, who imployed their wisdome and abilities of understanding to amuse the people with these out­ward performances, and kept them from the glorious light of the Gospell, that by this meanes, having put out that shining and bur­ning Candle of Truth, they might better vent their Romish ware in the darke, and lead the people into errors and by-wayes to the distraction and ruin of their poore soules: for, imposing upon them, all their traditions and will-worship as the service of God, and punishing the least neglect of their Ordinances with greater se­verity, than the breach of all Gods Commandements, it is manifest to all men, that they are not onely the servants of men, but lyable to the curse the Apostle here pronounces against all those that teach otherwise, than they have received from him: and make the poore people also subject to the same condemnation. And there­fore, [Page 52]the Church of England in consideration of the great danger shee was in by reason of the prodigious idolatry and will-worship of the Church of Rome, hath timely renounced all these inventions of men, and serves God now in spirit and truth, as all those that worship aright do, John 4. and cleaves only to Jesus Christ, and his teaching, disavowing all humane inventions in Gods service, and therefore is built upon the foundation of Peter, and believes as it ought to believe. And thus much I thought fit to speak, concerning Will-worship.

And now I am come to the third part of my proposition, viz. that the Church of England continueth stedfastly in the Doctrine of the Apostles and Prophets. An infallible marke of a true Church. By stedfastly continuing, I understand such an adhering and cleaving to the Doctrine of the Prophets and Apostles, as they finde it in the written word of the old and new Testament, as they make that, and that only the Rule of their faith and obedience, and no unwritten word, or Traditions, Councells or Fathers, no farther than they are grounded upon the written word contained in the holy Bible. And this the Church of England hath good warrant to do from Christs both precept and example, and from both the Prophets and Apostles practice. John the 5. v. the 39. Search the Scriptures saith Christ, for in them yee thinke to have eternall life, and they are they which testify of mee. And v. 46.47. for, had yee believed Moses, you would have believed me; for he wrote of me; but if yee believe not his writings, how shall you believe my words? Here our Saviour Christ ratifyes Moses his writings to be of Divine authority, and equalizes them with, if not prefers them before his owne words, saying, if yee be­lieve not his writings, how shall yee believe my words? And in the six­teenth of Luke in the person of Abraham, Christ sendeth all men that desire salvation, to the writings of Moses, saying, v. 29, 30, 31. they have Moses and the Prophets: let them heare them, if they would escape damnation, and have eternall life. And Dives sayd, Nay Fa­ther Abraham, but if one come unto them from the dead, they will amend their lives, and repent. And he said unto him, If they heare not Moses and the Prophets, neither will they be perswaded, though one rose from the dead. Here our Saviour tyes them precisely to the Scriptures, and affirmes they are more prevalent to bring men unto Repen­tance and to save their soules, than any miracles whatsoever, and therefore that they are only to be cleaved unto by all the sonnes [Page 53]of Abraham. And as he commanded all men to have recourse to Moses and the Prophets, so all the time of his life, and after his resurrection hee taught all his auditors out of the holy Scriptures, Luke the 24. vers. 27. and after that our Saviour Christ had upbrayded his Disciples for their unbeliefe, He began, saith the Evangelist, at Moses, and all the Prophets, and expounded to them through all the Scriptures, the things concerning himselfe. And vers. 44. he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalmes concerning me. Here our Saviour Christ instructs and teaches his Disciples onely out of the written Word, and in them all Christians, and sends them one­ly to the Scriptures of Moses, and the Prophets, and the Psal­mist, and affirmes that they were the voice of God, which the Lord spake and uttered by them. All the Prophets likewise sent the peo­ple to the written word, as Deut. 30. & Isaiah 8. ver. 20. To the Law, and to the Testimonies, saith the Prophet, if they speake not according to this word, it is because there is no light in them. Here the Lord by his Prophet sends all men to the written Word, in which he declared his pleasure and will unto them, and affirmes that they that speake not according to that Word, they have no light in them, that is, they are in errour and darknesse; according to that of our Saviour, Ye erre, not knowing the Scriptures, Matth. 22. ever sending them to the Scripture for knowledge. And Malac. 4. the Lord there, vers. 4. Remember, saith he, the law of Moses my servant, which I commanded unto him in Horeb, for all Israel, with the statutes and judgements. Here all the Church of the Jewes were sent unto the written Word, and manded ever to remember that that was left by Gods appointment for the rule of their faith and obedience, and to that onely they were stedfastly to cleave. And Paul in Acts 24. vers. 14. in his owne defence before Felix speakes thus, This I confesse unto thee, that after the way which they call heresie, so worship I the God of my fathers, belie­ving all things in the Law and the Prophets. The written word was the ground of his faith, he continued stedfastly in the doctrine of the Prophets, and taught all men so to doe, proving and con­firming his doctrine out of the holy Sciptures of the Prophets, and convincing the Jewes out of them from morning to evening, Acts 28. ver. 23. And in Acts 26. ver. 22. Witnessing, saith the Apostle, both to small and great, saying no other things than those which the Prophets [Page 54]and Moses did say should come. Nothing but Scripture, and the do­ctrine contained in them, was the foundation of both the true Jew­ish and Christian Church. And Apollos a man eloquent and mighty in the Scripture, used the same way of teaching, Acts 18. vers. 28. who shewed by the Scriptures that Jesus was that Christ. And Paul to the Thessalonians in the first Epistle, chap. 5. vers. 19, 20. Quench not the spirit, saith he, despise not the Prophesies: a thing worthy the no­ting; after he had exhorted them to nourish in themselves the sparks of the Spirit of God kindled in them, that they might not be deluded by any false spirit, or conceive they had the Spirit, when they had it not, he ties them to the rule by which they should try the Spirits, whether they be of God or not; and that rule was the Pro­phesies of the old Testament, and the studying of them. As much as if he had said to the Thessalonians, nourish daily within you all the graces of knowledge and wisdome, the Spirit of God hath bestowed upon you, and increase more and more in the knowledge of our Lord Jesus, saying, Quench not the Spirit; and that you may the better increase in knowledge and abound in all gifts and graces, and the truth, and that ye may not be led away with any deceiving spirit, and vaine delusion, instead of true illumination, after the manner of many enthusiasts, who dreame of new inspirations, new lights, re­gulate your whole illumination and your spirit and knowledge according unto the written prophesies of the old Testament, follow them and you cannot erre, therefore, saith he, despise not the prophesies, but by them try all things, and keepe that which is good and agree­able to them, and whatsoever is not agreeable to them is a meere de­lusion, and not the true Spirit, who is ever like it selfe, and therefore he ties them to the prophesies of the old Testament, as well as to the Scriptures of the new. So Saint Peter in his second Epistle, chap. 1. vers. 19. We have also a more sure word of the Prophets, saith he, to the which ye doe well that ye take heed, as unto a light that shineth in a darke place, untill the day dawne, and the day-starre arise in our hearts. Here the holy Apostle Peter ties all Christians as well to the written Word of the old as to the Scriptures of the new. This written Word was the foundation of the Church of the Jewes, and is of all Christians. It was the praise of all the Christians of the Primitive Church, that they continued stedfastly in the Apostles doctrine and fellow­ship, and breaking of bread, and prayer, Acts 2. ver. 42. and that they searched the Scriptures, as the Bereans. And Paul in his Epistle to [Page 55]the Ephesians, chap. 2. vers. 19, 20. for their comfort tels them, that they were not strangers and forainers, but Citizens with the Saints and of the h [...]ushold of God; and confirmes it unto them with a strong reason that they were the people of God, and a true Church, because saith he, Ye are built upon the foundation of the Apostles and Pro­phets, Jesus Christ himselfe being the chiefe corner Stone. So that to continue constantly in the doctrine of the Prophets and Apostles, is an irresistible argument and proofe of a true Church, and that it is built upon the foundation of Peter. Which when the Church of England continueth in, swarving in nothing from that rule, but alwaies hearing the voice of Christ, it is manifest they are his sheep, and are of God, for so saith Christ, John 8. ver. 7. He that is of God heareth Gods Words, ye therefore heare them not, because ye are not of God, speaking there to the unbelieving Jewes. And chap. 10. My sheepe, saith he, he are my voice, ver. 27. And in Chap. 18. ver. 17. Every one, saith Christ, that is of the truth heareth my voice. And St. John in his first Epistle, chap. 4. ver. 6. saith, We are of God, he that knoweth God heareth us: he that is not of God heareth us not. Hereby know we the spirit of truth, and the spirit of error. In these words St. John confirmeth that his own doctrine, and the doctrine of all the Apostles was the assured Word of God, and that they that were of God did heare it; and that they that did not heare it, that is, obey it, were not of God; and that by this doctrine alone all men might distinguish truth from errour, they that heare this doctrine are of the truth, they that heare it not are led by the spirit of errour, and are in darknesse. Now then, Mr. Montague, when the Church of England in all things heareth the voyce of Christ, and cleaveth onely to the doctrine of the Prophets and Apostles, & the Church of Rome is not grounded upon the doctrine of the Prophets and Apostles, but upon their vain traditions, doctrines of men, and will not suffer the Word of God to be read amongst the people, nor permit the voice of Christ to be heard amongst them, this necessarily followes from thence: that the Church of England is a true Church, and built upon the foun­dation of Peter, and the Church of Rome is a false Church, and founded upon errour and delusion. And therefore, Mr. Montague, if you desire salvation, come out of that confused Babylon, into the bosome of the Church of England, that teacheth the way, the truth, and the life, and you will finde rest unto your soule. And this shall satisfie to have spoken of this third part of my propo­sition.

Now I come to the fourth part, viz. that in the Church of Eng­land the Gospell is purely preached, repentance towards God, and faith toward our Lord Jesus Christ, and the Sacraments rightly administred, and in which there is the true invocation of God. Another infallible and never deceiving note of a true Church, which were it single and alone, were sufficient to evince to the whole world, that the Church of England is a true Church, and built upon the foundation of Peter: and therefore believes as it ought to believe. By the pure preaching of the Gospell, and right admi­nistration of the Sacraments, and the true invocation of God, I understand, when all things are done in the ministry and preach­ing of the Gospell, and administration of the Sacraments, and in­vocation of the name of God and prayer, according to Christs in­stitution, and according to the commission delivered unto the Apostles, without addition of any thing, or diminution, but ob­serving all things according unto the rule prescribed in all punctuall manner by such as God hath fitted for wisdome, learning, and all divine knowledge for that holy imployment, and who doe accor­dingly in all uprightnesse, sincerity, and godly simplicity, follow­ing the example of Paul, 2 Cor. 2. vers. 17. We, saith he, are not as many, which make merchandise of the Word of God: but of sincerity, but as of God, in the sight of God speake we in Christ. The Apostles did no­thing in the ministry craftily, or coveteously, or lesse sincerely than they ought, as more fully is expressed in chap. 4. ver. 2. where he saith, We have cast from us the cloake of shame, and walke not in crafri­nesse, neither handle we the Word of God deceitfully: but in declaration of the truth, we approve our selves to every mans conscience, in the sight of God. The Apostles preached the Gospell without subtilty and de­ceipt, seeking no lurking-holes to cover their shamelesse dealing, they preached not with excellency of words (as Paul in 1 Cor. 2. de­clares) or of wisdome in shewing the testimony of God, which was the Gospell; neither was their word and preaching in the inticing speach of mans wisdome, but in plaine evidence of the Spirit, and of power, and not for self-ends. After this example of the blessed Apostle is the Gospell preached by the Ministers of the Church of England, who dispense the Ordinances according to their Commission, neither adding nor detracting from it in any thing, but withall care, sedulity, and watch­fulnesse, without base ends, and self-respects, attend upon the Mini­stry in their particular places, and as they are made Watchmen unto [Page 57]their flockes by God himselfe, so they receive the word from his mouth, and give warning to the people, Ezek. 3. ver. 17. and they swerve not from the rule: which will the better appeare, if we exa­mine the Commission the Lord Jesus gave to the Apostles, Matth. 28. ver. 19. Goe therefore, saith Christ, and teach all Nations, baptizing them in the name of the Father, and the Sonne, and the holy Ghost. Teach­ing them to observe all things whatsoever I have commanded you: and lo, I am with you alway, untill the end of the world. Their commission was limited, that they should speake nothing but what Christ comman­ded them, nothing of their owne heads and braines, and keeping themselves within their limits they were ever sure of Gods presence and assistance who had promised them and all their successours in so doing, to be with them to the end of the world: they were bound therefore to teach nothing but Gods commands, and that the holy Apostles observed, and commanded all men, though an Angel from Heaven should teach otherwise than they had taught them, not to heare them, under a fearefull curse, Galat. 1. Now when the Church of England diligently keepes it selfe to the Commission given by Christ unto his Apostles, and preaches the Gospell in all purity, without any mixture of their owne inventions and doctrines, and that with all simplicity and godly integrity, and administers the holy Sacraments without any addition, diminution or detraction, according as Christ appointed, and cals upon the name of God ac­cording as he hath taught, it is cleare to all men that the Church of England is a true Church, and built upon the foundation of Peter. All which will more perspicuously be evidenced if we examine the severall commissions of the Apostles, and consider what they prea­ched unto the people, whose example for preaching and doctrine the Church of England in all things follows, and swarves not from. Saint Peter in Acts 2. ver. 37. When the people were pricked in their hearts at his Sermon, and said unto the Apostles, Men and brethren what shall we doe? in Verse 38. according to his commission, Repent, saith he, and be baptized every one of you in the name of Jesus Christ, for the re­mission of sinnes, and ye shall receive the gift of the holy Ghost: for the promise is to you and your children, and to all that are afarre off, even as many as the Lord our God shall call. To preach faith and repentance unto the people was their commission. And in chap. 3. ver. 23. Repent ye therefore and be converted, that your sinnes may be blotted out, &c. and Saint Paul sets downe his commission in the places following, [Page 58]in Chap. 13. ver. 23. Be it knowne unto you therefore men and brethren, that through this man is preached unto you forgivenesse of sinnes. And by him all that believe are justified from all things, from which they could not be justified by the Law of Moses. And in Acts 26. the Apostle Paul shewes his commission to King Agrippa, and what by that he was to doe in Gods service and imployments. His words are these, I have, saith the Lord Jesus, appeared unto thee for this purpose, to make thee a Minister and a witnesse, both of these things which thou hast seen, and of those things I will appeare unto thee, in delivering thee from the people, and from the Gentiles, unto whom now I send thee. To open their eyes, and to turne them from darknesse to light, and from the power of Satan unto God, that they may receive forgivenesse of sinnes, and inheritance among them that are sanctified by faith that is in me. Here is the Apostles Commis­sion. Now let us take notice how he executes it. Whereupon, O King Agrippa, saith he, I was not disobedient unto the heavenly vision, but shewed first unto them of Damascus and at Jerusalem, and through all the coasts of Judea, and then to the Gentiles, that they should repent and turne to God, and doe workes meet for repentance. So that in the execu­tion of his commission in opening their eyes, and turning men from darknesse unto light, and from the power of Satan unto God, for the receiving of remission of sinnes, and inheritance among them that are sanctified, he preacheth unto them onely, that they should re­pent and turne to God, and doe workes meet for repentance, and believe in Jesus Christ. And in this consisted all the preaching of all the Apostles and Prophets, and this is all the worke that the true Ministers of Jesus Christ have to doe, unto the end of the world. Which Commission when the Church of England fully and punctually observeth, teaching them to repent, and turne from sinne, and idols, unto the living God, and to change their minds and purposes, and to come out of themselves, and flie unto God for mercy and pardon, puting off their old mind, and putting on a new; in a word, when the Church of England teacheth all men that true repentance consists in the universall change of the mind, and of the whole life, and turning unto God by unfeigned sorrow, which proceedeth from an earnest, serious, and reall feare of God, which continueth unto the last houre of mans life, in the mortify­ing of the old man, and crucifying of the flesh, and in the quick­uing of the new man, and vivifying of the Spirit, and labours by all meanes to humble men for their sinnes, by which they have offended [Page 59]God, that so they may obtaine mercy, and become new creatures, and manifest this change wrought in them, by the amendment of their whole lives, and returning into the waies of Gods Commande­ments, and exhorteth them to the practising of all those vertues and graces God hath adorned them with, and bestowed upon them, and as they are a chosen generation, a Royall Priesthood, an holy Nation, a peculiar people, that they should shew forth the praises of him who hath called them out of darknesse into his marvellous light, 1 Pet. 2. vers. 9. Againe, when the Church of England instructeth the people fully in the doctrine of saving faith, teaching that it is a certaine, setled, and assured knowledge of the free grace, mercy, and love of God towards mankinde, in Jesus Christ, and grounded upon the truth of the gracious and free promise of God in Christ, and is both revealed unto their minds and soules, and sealed in their hearts by the holy Ghost, so that as the Spirit of God doth illuminate their understan­ding, & worketh faith in their hearts, withall he doth witnesse unto them their adoption, and assureth them of their salvation in Jesus Christ, and of life eternall, according unto the Commission delivered unto the Apostles, and which likewise they in their own particulars preached unto their auditors, as the whole Scriptures witnesse, now when the Church of England, I say, not onely instructeth the people rightly to believe and repent, but also calleth upon them that they should joyne practise with theory, and shew forth their faith by all good workes and a godly life, and holy conversation, and that they should daily increase and abound in all knowledge, and labour for particular faith, and certaine assurance of Gods love, and that they may the better attaine unto this speciall assurance, by which they may be supported in all temptations and tryals, they exhort them diligently and carefully to read the Word of God which was writ­ten for our learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15. ver. 4. and call upon them likewise to be diligent in the hearing of the holy Word, and frequenting of the holy assemblies, and encourage them to the reall practice of all those instructions and wholsome doctrines that they learne by the mini­stery of the Gospell, that they may not only be Saints in the Church, and in publique, but at home in their houses, yea and in their private closets, and be holy in all manner of conversation, both publique and private, ever instructing their family, ever shewing them good example, and going before them in a godly and un­blameable [Page 60]life, walking before God in uprightnesse, & inall sincerity, and before men unreproveable. Again, when the Church of England administers the Sacraments of Baptisme and the Lords Supper ac­cording to Christ institution, without addition and diminution; but as they have received them from the Lord: as baptisme in pure water, without mixtures: and the Lords Supper in both elements in Bread and Wine, with the very words of institution according to Christs appointment and command: And withall continually in­structs and teaches the people the end for which they were ordained, and the right use of them, with the true nature and meaning of those mysteries, as that they are outward and visible signes, where­with the Lord sealeth and confirmeth to our consciences the sweet promises of his good will and pleasure towards us, for the sustai­ning and supporting of the feeblenesse and weakenesse of our faith: and by the which we againe on our owne behalfes doe testifie our piety, duty, and love towards him, as well before him and the blessed Angels, as before men: and declare unto the people, that they are testi­monies of Gods favour and good will towards us, confirmed by out­ward signes, and are visible forms of invisible grace. And the Ministers of the Church of England also prepare the people by wholsome in­structions what duties are required at their hands, and what requisits are necessarily expected for the making of them capable, and worthy partakers of these holy Ordinances, and so to communicate in them, as they may thereby bring glory to God, and edification to others, & receive the comfort of the right celebrating the holy Sacraments in their own particular, all which things, I say, when the Church of Eng­land conscientiously performeth, according unto the rule prescribed in the holy Word, and the example of Christ and the holy Apostles, it is manifest that the Church of England declareth it selfe to be a true Church, and built upon the foundation of Peter, and believeth as it ought to believe. Againe, when the Church of England tea­cheth the people to put up all their prayers and supplications to God onely, in the name and mediation of Jesus Christ, by the assi­stance of the holy Spirit, with an assured faith of being heard accor­ding to Christs direction, saying, When ye pray say, Our Father which art in Heaven, &c. Matth. 6. ver. 6. & 9. and Matth. 21. ver. 22. What­soever ye shall aske in prayer, if ye believe, ye shall receive it. And John 15. ver. 7. and 1 John 5. ver. 14. and John 14. vers. 13, 14. Whatsoever ye aske in my name, I will doe it. And John 16. ver. 23. I say unto you, what­soever [Page 61]ye shall aske the Father in my name, he will give it you. And John 14. ver. 6. I am the way, the truth, and the life. No man commeth unto the Father, but by me. This way of praying unto God doth the Church of England teach unto the people, and instruct them, to whom in all calamities to make their addresses, according to the doctrine of holy Scripture, and that is to God alone. Psal. 50. Call upon me in the time of trouble, &c. And St. Paul in his first Epistle to Timothy, ch. 2. exhorting all Christians to make prayers and supplications with thanksgiving for all men, for Kings, and such as are in authority; and giving the reason of it, because, saith the Apostle, God will that all men shall be saved, and come unto the knowledge of the truth that is to say, all sorts of men, without any difference of nation, kind, age, or order. And then he gives them a direction in whose name they shall put up their supplications, that they may be accepted, and that is in the name of Jesus Christ, No man commeth unto the father, but by Christ. And therefore the Apostle, as he did impose upon all Chri­stians that duty of praying for all sorts of men, Kings, Emperours, and Rulers, so in that very place, vers. 5. he bids them put up their prayers in the sole name of Jesus Christ, for saith he, there is but one God, to whom we must pray, and there is but one Mediator betwixt God and man, the man Christ Jesus, in whose name we must put up all our prayers, supplications, and thanksgivings. For as there is but one God of all Nations, Kings, Princes, and Potentates, so there is but one Mediator of all Nations, Kings, Princes, and Potentates, who onely hath given a ransome for them, and whose blood speaketh better things than the blood of Abel, for Abels cals for revenge, but Christs blood cals for mercy, and atonement, and that continually: for he is a perfect Mediator both for satisfaction and intercession, and hath not resigned that office of intercession and mediatorship to either Saints or Angels; and therefore it is great impiety and horrid sacriledge, and blasphemy in any, to rob Christ of his honour and glory, and to ascribe it to the creatures, especially when in expresse words the Apostle in the Rom. 8. ver. 34. affirmes, that Christ being at the right hand of God maketh requests for us. And Saint John in his first Epistle, chap. 2. v. 1, 2. saith, My little children, these things write I unto you, that you sinne not: and if any man sinne, we have an advocate with the Father, Jesus Christ the just, and he is the propitiation for our sinnes, and not for ours onely, but also for the sinnes of the whole world. Here Christ is assigned by Saint John to be the Mediator of all sorts [Page 62]of men, of all ages, and in all places, and in that he nominates Jesus Christ to be the Mediator, he excludes all other advocates: for re­conciliation and intercession go inseparably together, to give us to understand that he onely is our advocate, who is our high Priest. The same doctrine the authour to the Hebrews teaches all Christians in Chap. 5. v. 23, 24, 25. And they truely were many Priests, &c. by reason of death but this man, because he continueth ever, hath an everlasting Priest­hood. Wherefore also he is able to save them to the utmost, that come unto God by him, seeing he ever liveth, and maketh intercession for them. From all which places we see, that the Priestly Office hath them ediation and intercession so annexed unto it, that the one cannot be severed or ta­ken from the other without detestable sacriledge and blasphemy: and therefore it must needs be a greater impiety in all such as give the glory of the mediation and intercession, to Saints and Angels: when notwithstanding in expresse words the Apostle in his Epistle to the Colossians, chap. 2. v. 18. hath not onely condemned it as dete­stable, but shewes likewise the reason of it, that it is pernicious and destructive to the soules of men, and separates them from their head Christ Jesus; his words are these, Let no man beguile you of your reward in a voluntary humility, and worshiping of Angels, &c. and not holding the head. Here we see the reward of such mens impiety, for as they rob Christ of his honour, and thrust him from his mediatorship, so they by this are thrust out of Heaven not holding the head. And in John 10. ver. 9. Christ saith, I am the doore, by me if any man enter in he shall be saved, &c. in the which words there are two things obser­vable, the first, that Christ onely is the doore of Heaven, no entrance but by him, according to that of Saint Peter, Acts 4. ver. 12. Neither is there salvation in any other, for among men there is given no other name under Heaven, whereby we must be saved. The second thing out of these words observable is this, that they that enter in by this doore shall be saved, and by no other meanes, for John 14. ver. 6. Christ saith, I am the way, the truth, and the life, no man commeth unto the Father but by me. In which words Christ doth not onely teach us, that he is the way, but asserts, that there is no other way to come unto God but by him, if we will be saved: therefore whatsoever waies to salvation either men doe devise and invent, or the devill suggests, to abuse the world, God hath appointed no other way to Heaven, and to be saved by, but Jesus Christ alone, he onely is the Mediator both of Jewes and Gentiles, Ephes. 2. vers. 18. For through him we both have [Page 63]an accesse by one spirit unto the Father, And in chap. 3. v. 12. In whom we have boldnesse and accesse with confidence by the faith of him; what neede then, have men of any other Mediator, seeing that the Son Jesus Christ makes the Father propitious and favorable unto us, and seeing that entring in by the doore we attaine unto salvation, which is the end of our hope? 1 Pet. 1. When Christ ascended into Heaven, he promised his Apostles to send them his holy Spirit the Comforter, which should lead them into all truth, and solace them and helpe them in all their tribulations, and S Paul in the 8 of the Rom. v. 26. saith, Likewise also the Spirit helpes our infirmities, for we know not what we should pray for as we ought, but the Spirit it selfe ma­keth intercession for us with groanings which cannot be uttered, and hee that searcheth the heart, knoweth what is the minde of the Spirit, because he maketh intercession for the Saints, according to the Will of God. Now let us take notice, how the Spirit of God teacheth all men to pray, who knoweth best what is the Will of God. Yee have not, saith the Apostle, verse 15. received the Spirit of bondage againe to feare, but yee have received the Spirit of adoption, whereby yee cry Abba, Father, that is, with earnestnesse to cry Father, Father. Those then that call upon Saints and Angels, have not as yet received the spirit of adoption, who teacheth them alwayes to direct their Prayers unto God, and to cry Father, Father; but the Spirit of error and delusion. And in Gal. 4. v. 6. Because yee are Sonnes, saith the Apostle, God hath sent forth the Spirit of his Sonne into your hearts, crying Abba Father. From the which words as from the former, it is easy to conclude, that they that teach men to call upon Saints and Angels are not guided and moved by the Spirit of God and Christ: for all the Prayers that the Spirit of God and Christ frame in our hearts, are addressed and di­rected unto God alone. Withall, we may observe in both the places cited, that the Spirit teacheth us, not onely to say, but makes us cry Abba Father, thereby instructing us to cast away all vaine feares, and to come unto God with confidence and all assurance, according to that in the. Heb. 4. v. 15, 16. For we have not an High-Priest, which can­not be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the Throne of Grace, that we may obtaine mercy, and finde grace to helpe in time of neede. Here againe we are directed to come un­to God only and to our Mediator when we approach to the Throne of grace, neither can we addresse ourselves to any other, better than [Page 64]unto Christ, in regard that he best knowes our necessities; before whom there is not any creature that is not manifest, and in whose sight with whom we have to doe, all things are naked and open: neither is there any that has more compassion, and is more touched with a feeling of our infirmities, than hee who was in all points tempted like as we; neither is there any that has more ability, and all-sufficiency to succour, help, or save us than Christ, who has all power in Heaven and Earth given him for the good of his people, and reliefe of his Church. And in regard likewise that all our Prayers, Supplications, and Thanksgivings, are spirituall Sacrifices, and all Sacrifices ought only to be offered to God alone, and that in the name and mediation of Jesus Christ. As Judges 13. v. 16. If thou wilt offer a burnt offering, thou must offer it to God alone. Psal. 50. v. 14. Offer unto God thanksgiving, and pay thy vowes unto the most High, and call upon me in the day of trouble, I will deliver thee: here we see that all Thanksgivings and prayses must be given to him onely, to whom wee put up our Prayers, and according to this rule, have all the holy Prophets: A­postles and all the Saints powred out their Prayers and Praises to God alone in the name of Jesus Christ, and have directed others so to do, as Eph. 5. v. 20. Giving thankes alwayes for all things unto God even the Father, in the name of our Lord Jesus Christ: and saith Peter in his first Epistle Chap. 2. v. 5. Yee also, as lively stones, be made a spiri­tuall house, an holy Priest-Hood, to offer up spirituall Sacrifices acceptable to God by Jesus Christ. And therefore they will not be acceptable, except they be offered up in the name of Jesus Christ. And Heb. 13. v. 15. Let us therefore by him offer the sacrifice of prayse alwayes to God, that is the fruit of the lips, giving thanks to his name. So that if we wil follow the direction of God the Father, Sonne and holy Ghost, and be taught by God as all believers are, Iohn 6. v. 45. then all our prayers, Supplications and Thanksgivings are to be put up to God alone, in the name and mediation of Jesus Christ, and by the assistance of the holy Spirit. And this is the Doctrine that all true Christians are bound to persevere and continue in, to the last drop of their bloud, and if an Angell from Heaven should teach us any other doctrine, as invocation of Saints and Angels, he is to be accursed, Gal. 1. v. 8. The Apostle in that place, alluding unto that which is spoken in the first of the Kings chap. 13. where the Prophet sent by the Lord to cry against the Altar of Ieroboam, was commanded not to eate bread, or drinke water, nor to returne the same way; and so he an­swered [Page 65]the King, inviting him to goe to his house, that if he would give him halfe his house, that he would not go with him, and gave him a reason of his so doing, because he had a command to the con­trary by God himselfe. But when an old Prophet that dwelt in Be­thel, had heard what happened there, and what had beene done to the Altar and Ieroboam, and being desirous to give him entertainment, and for that end following the Prophet at last he overtook him, and earnestly intreated him to returne and eate Bread, who reply­ing unto him sayd, I may not returne with thee, nor eate bread, for it was said unto mee by the Word of the Lord to the contrary; to whom the old Prophet answered, I am a Prophet as well as thou, and an Angel spake unto me by the Word of the Lord, saying, Bring him back with thee into the house that he may eate Bread, and drinke Water, but he lyed. And by this lie, he deluded the poore Prophet to his ruin, as the story telleth, & to this story, I say, the Apostle alluding, forbiddeth all Christians to take heed of all other Doctrines whatsoever that they have not re­ceived from Christ and his Disciples, and that they intertaine none contrary to that they have beene taught by him, though he himselfe should teach contrary to that he formerly taught, or any of the o­ther Apostles, yea though an Angel from Heaven should teach them otherwise, the Apostle ties all Christians here as in other places, to the rule written in the Word of God. And in Chap. 6. in the first E­pistle to Tim. v. 3. If any man teach otherwise, and consent not unto wholsome words, even the Words of our Lord Iesus Christ, and the Doctrine which is according to godlinesse: from such withdraw thy selfe. Now to teach invocations of Saints and Angels is to teach otherwise, than Christ taught, and it is not to consent unto wholesome words, even the words of our Lord Jesus, who said, when yee pray say, Our Father which art in Heaven. But we cannot say to any Saint or Angel, our Father which art in Heaven, Hallowed be thy name thy Kingdome come, thy will be done, and forgive us our sinnes, &c. And therefore by Christs Doctrine wee are in our Prayers to pray onely unto him, to whom all these Petitions belong, and this is to consent unto the wholesome words of Christ, and to the Doctrine which is according to godli­nesse, so that all Praying to Saints and Angels is unwholesome doctrine, yea impious and blasphemous, and by the command of the Apostle wee are to shun such as bring such Doctrine; according to that of S. Iohns Epistle the 2. vers. 9.10, 11. Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God. He that abideth in [Page 66]the Doctrine of Christ, hee bath both the Father and the Sonne. If there come any unto you and bring not this doctrine) that is to say, the Doctrine of Christ) receive him not into your House, neither bid him God-speed. For he that biddeth him God-speede, is partaker of his evill deeds. They that teach therefore the Doctrin of the invocation of Saints and An­gels teach not the Doctrine of Jesus Christ; and they that entertaine and imbrace that Doctrine, they all transgresse the command and have not God; but they that teach the Doctrine of Jesus Christ which is in all our necessities to call upon God the Father, in the name of our Lord Jesus Christ, they have both the Father and the Sonne, and by that, salvation; for they that call upon the name of the Lord shall be saved. Acts 4. Rom. 10. But the Church of England doth this, Ergo. Innumerable reasons, Mr. Montague, might be given a­gainst this Doctrine of invocating of Saints and Angels, as that it is a meere will-worship, without both president and precept, and whatsoever is not of faith is sinne, but much more whatsoever is con­trary to the wholesome words of our Lord Jesus Christ, and con­trary unto Faith: for how shall they call on him, saith the Apostle, in whom they have not believed? so that faith and invocation goe toge­ther, and we must call upon none in whom wee believe not: but to believe in Saints and Angells is both blasphemous and impious, for it is to give the honour due to the Creator, who is blessed for ever, to the creature, Rom. 1. than the which there cannot be a greater sa­criledge; and it is also to expect salvation from them, which belong­eth to God alone, who only can save: for whosoever shall call upon the name of the Lordshall be saved, Rom. 10. v. 13. Ioel 2. v. 32. Now if by our Prayer unto God, we can be saved, what neede wee take then any other course as to go either to Saints or Angells, if it were nei­ther forbidden, nor sinfull? but seeing it is a doctrine against the Will of God, and every way so abominable, it ought of all Chri­stians to be detested: and so much the rather, because they that make Saints and Angels Mediators of the new Testament, saying, that Christ is Mediator of satisfaction and redemption, but that the Saints and Angels are mediators of intercession, by this blasphe­mous Doctrine, they make Christ but a partiall, momentany and temporary Mediator, and his Mediatorship but for a time: and give unto the Saints and Angells, that never dying and everlasting Me­diatorship, than the which there is nothing more impious against God, or injurious to men, when notwithstanding the holy Scrip­tures, [Page 67]proclaime Christs Mediatorship to consist as well in intercessi­on as redemption, and that they cannot be separated or divided, and also that Christ now at the right hand of God is Mediator of both, who is the appointed advocate and high-priest for this purpose in Heaven, and that by God himselfe who is Judge there, and to which Office none can be admitted but by God alone, Heb. 5. v. 4. & 5. And withall the holy Word of God in expresse tearmes delive­reth unto all Christians for their comfort, that Christ doth now make intercession for them at the right hand of God, Rom. 8. v. 31. & 1 Tim. chap. 2. Heb. 9.24, 25. & the 1 of John chap. 2. v. 1, 2. Now then I say al these things considered, when in the Church of England the Gospell is purely and sincerely preached, the Sacraments duly and rightly administred in all respects and the Name of God truly called upon, according as God himselfe hath appointed: it fol­loweth that the Church of England is a true Church, and when in the Church of Rome, the Gospell is neither purely and sincerely preached, but error, superstition and open Idolatry, and the Sacra­ments are adulterated by additions and detractions, mingling with their Sacrament of Baptisme, Spitle, Oyle and Salt, making it ra­ther a plaster than a Baptisme, and mangling the Lords Supper most sacrilegiously; first taking away the Cup from the People, and then changing the Sacrament into a sacrifice, that abominable Idoll of the Masse, to the which they give the worship of Latriae, which in their Dialect is onely due to God alone: and when they have to all this brought into the Church the invocation of Saints and Angels, and by this meanes robbed Christ and God of their honour, and set up a false worship, and persecute all those that Preach the Gospell, and hinder men from the faith, it necessarily followeth, that the Church of Rome is not the true Church, the ground and pillar of Truth, but the foundation of all error and abomination, and by that meanes have made themselves liable to the curse S. Paul in the first Chapter to the Galatians denounceth against all such as Preach otherwise than hee hath taught: and that curse also he pronounces against Bar-Jesus the Sorcerer in the 13 of the Act. who withstood Paul and Barnabas, seeking to turne away the Deputy from the faith, vers. 9. To whom Paul, filled with the Holy Ghost said, O full of all subtilty and all mischiefe, thou child of the Devill, thou enemy of all righteousnesse, wilt thou not cease to pervert the wayes of the Lord? So that you see, Mr. Montague, by Pauls owne words those [Page 68]that hinder the Preaching of the Gospell, pervert the wayes of God: and for so doing, are by the holy Apostle proclaimed children of the Devill and enemies of all Righteousnesse. And in the first of Thess. ch. 2. Heare what the Apostle there speakes of the Jewes, and consider diligently whether that which he there declareth doth not belong unto the Church of Rome, his words are these, vers. 23. Who both killed the Lord Jesus, and their own Prophets; and have persecuted us: and they please not God and are contrary to all men: forbidding us to speak to the Gentiles, that they might be saved, to fill up their sinnes alwayes, for the wrath is come upon them to the uttermost. Those that persecute the true Ministers of the Gospell and all true believers under the name of Hereticks and Schismaticks, and hinder and forbid the peaching of the Gospel, they neither please God, and are contrary to all men, and fill up their sinnes alwayes: for the wrath of God is come upon them to the uttermost, and therefore they are not the Church of God but enemies to him, and contrary to all men; and all this the Church of Rome dayly practiseth: but the Church of England when it doth not pervert the wayes of the Lord, and hin­ders not nor forbids the Preaching of the Gospell, but sincerely and purely preacheth it, that all men may be saved and come to the knowledge of the truth, and prompteth and furthereth the preach­ing of it, all it can possibly, and rightly administreth the sacra­ments, and in the which there is the true invocation of God, it is manifest that it is a true Church, the ground and pillar of Truth, and where salvation may be had. And thus much Mr. Montague, I thought fit to speake of all the severall parts of that Syllogisme, which you excepted against, and I am most assured, that whosoe­ver shall seriously weigh the things handled in it, will thinke no­thing superfluous in all I have sayd: and with all will find every par­cell of it so confirmed and corroborated, as it will give him good satisfaction and illucidate that every Branch of that argument is true. But because, Mr. Montague, after your exception you de­nyed the whole minor in a bulke all together, I will now make that good also in the grosse. And that the order of our disputation may the better be observed, which by reason of this large discourse hath beene something obscured and interrupted, I will briefly repeate the sum of the argument and what you denied in it, and so goe on. The argument was this: That Church that teacheth the Way, the Truth and the Life, against which the gates of Hell can never prevaile, is a true [Page 69]Church, the ground and pillar of Truth. But the Church of England teacheth the Way, the Truth, and the Life, Ergo. Here you deny the Minor, which I thus prove. That Church which is built upon the foundation of Peter, teacheth the Way, the Truth and the Life, &c. But the Church of England is built upon the foundation of Peter, Ergo. Here also you denyed the Minor, which I thus proved. That Church which acknowledgeth Jesus Christ to be the Sonne of the Eternall living God, and believeth onely in Him for salvation, renouncing all merit, will-wor­ship, bumane inventions in Gods Service, and continues stedfastly in the Doctrine of the Prophets and Apostles, and in the which the Gospell is purely Preached, repentance towards God, & faith towards our Lord Jesus Christ, and the Sacraments are rightly administred, and in the which there is the true invocation of God, that Church is built upon the foundation of Peter, and teaches the Way, the Truth and the Life, and is a true Church, the ground and pillar of Truth. But the Church of England doth acknow­ledge Jesus Christ to be the Sonne of the Eternall living God, and be­lieves onely on Him for salvation, renouncing all Merits, Will-worship, Humane inventions in Gods Service, and continues stedfastly in the Doctrine of the Prophets and Apostles, and in the which the Gospell is purely Preached, Repentance towards God, and faith towards our Lord Jesus Christ, and the Sacraments are rightly administred, and in the which also there is the true invocation of God. Ergo, It is built upon the foundation of Peter, &c.

This Minor you also peremptorely denied, which I then proved, & wil now by Gods assistance make good, and answer to all your evasi­ons in order, and then prove the Scripture to containe all things ne­cessary to salvation, and to be the only rule of our faith and manners. That Church which acknowledgeth both the natures of Iesus Christ, and all his Offices, and so believes in him, as he is qualified and made knowne in the Gospell, renouncing all merits and will-worship, and relies onely upon Christ for salvation, and observes all the other requisites specified in my Minor, that Church is built upon the foundation of Peter, and be­lieves as it ought to believe. But the Church of England doth acknow­ledge both the natures of Jesus Christ, and all his Offices, and so believes in him, as he is qualified and made knowne in the Gospell, renouncing all Merits, Will-worship, and relies onely upon Christ for salvation, and observes all the other requisites specified in my Minor. Ergo, The Church of England is built upon the foundation of Peter, and believes as it ought to believe, and is a true Church, the ground and pillar of Truth, &c.

They, Mr. Montague, that were standers by, admired you should deny such apparent truths, as you then did in your answers to my former Syllogismes, the verity of the which, as they said, was so evident and well known to very children. But they much more won­dred to heare your expressions in this your last answer to my last Syl­logisme. And to speake the truth, Master Montague, and no way to wrong you, your answer was not onely very confused, but excee­dingly erroneous in all respects, to speake no more. I say it was con­fused not onely in that you neither denied major nor minor, nor any part of it directly, as you had done in your former replies, and answers; for that indeed you could not now doe, the truth was so cleare: but in regard also of the obscurity of your expressions, and your often affirming and denying the same thing, of which you could give no reason to those Gentlemen that were present, although they often desired it. I will therefore first set downe as well as I can the sum of your answer, and bring that into order that was confu­sedly by you delivered: and then relate the severall arguments and reasons I then made to your evasions.

Your first evasion was, That to acknowledge both the natures of Jesus Christ and all his Offices, and to believe in him as he was set forth and qualified in the holy Scripture, was not sufficient enough to make a Church to be built upon the foundation of Peter. And your reason, as you said, was, because to believe in Jesus Christ effe­ctually and sufficiently to salvation, consisted, in that we conformed our selves to a beliefe which is speculative, and to a religion that is practicall; in that the Church of Christ was determined in these two points, to believe what was rightly delivered to us for speculative, and then the externall practice of religion. I have set downe your answer, as I finde it taken by those that writ it verbatim, not trusting wholly to my owne memory. But before I relate the answer I then gave you, I will first discover the danger and obscurity, yea confusion that is in your language and words, by which you thought to evade the dint of my argument: the truth of which, all the force and wit of man can never prevaile against. You first affirmed, that it was not enough to be built upon the foundation of Peter, to acknowledge both the natures of Jesus Christ, and all his Offices, and to believe in him as he was set forth and qualified in holy Scripture: for otherwise, to what end were these your words uttered to evade the force and dint of my argument? And this is as much as to overthrow all [Page 71]Christian religion, and to deny the holy Scripture, which offers salvation upon the termes of believing Jesus Christ, as he is decla­red and made knowne in the Gospell: for Paul in his first Epistle to the Corinthians, chap. 2. v. 2. I determined not, saith he, to know any thing among you, save Jesus Christ, and him crucified. A sublimer know­ledge, and a more excellent learning Paul aspired not unto, than to the knowledge of Christ and him crucified, and that indeed is a knowledge surpassing all knowledge, having both the promise of this life, and of that which is to come, and brings a man to eternall happinesse: For this is life eternall, saith Christ, John 17. to know thee to be the onely true God, and whom thou hast sent Jesus Christ. Now, Mr. Montague, tell me I beseech you, wherein doth the knowledge of Christ consist, but in understanding this, that when he was in the form of God, and thought it no robbery to be equall with God, he made himselfe of no reputation, and tooke upon him the forme of a servant, and was made in the likenesse of men, Phil. 2. ver. 6, 7. So that being both God and man, he became our Mediator, and hath visited and redeemed his people, and is the horne of our salvation, as he is described in the first of Luke v. 68, 69. that hath overcome and vanquished all our enemies by his power, as he was our King, and has made our atonement with God, as he was our Priest, being our Mediator both of satisfaction and intercession: and in that as our Prophet, the wisdome of the Father, he hath fully declared the will of his heavenly Father in his holy Word, according to the which we ought to square and order our lives: in the distinct knowledge of all which things, and believing and practising what is declared in the holy Scripture, is the whole worke of a Christian, and the onely cause of building any upon the foundation of Peter. And yet in your dialect, Mr. Mon­tague, there is more required in a Christian to make him believe aright, than to acknowledge both the natures of Jesus Christ, and all his Offices, and to believe in him as he is set forth unto us, and declared in his holy Word, which is indeed to overthrow all Christian religion, though perhaps you intended no such thing. But they, Master Montague, that will oppose the truth many times expose themselves to great danger, running into many errours. But let us heare the reason of that your assertion, Because, say you, to believe in Jesus Christ effectually and sufficiently to salvation, consists in this, that we conforme our selves to a beliefe which is speculative, and to a religion that is practicall, in regard that the Church of Christ was deter­mined [Page 72]in these two points, to believe what is rightly delivered to us for spe­culative, and then the externall practice of Religion. By all which if you had understood, that in true Religion theory and practice must al­waies goe together, and that they were inseparable, there had been no controversie between you and me: but the very truth is, there is a mystery of iniquity in your expressions. For what can any man understand by your words, when you say, to believe in Christ Jesus effectually and sufficiently to salvation, consists in that we conforme our selves to a beliefe which is speculative, and to a religion which is practicall, if you meane not by your beliefe speculative, and your religion practicall, the knowledge of both the natures of Jesus Christ, and all his Offices, and to believe in him, as he is qualified and set downe to us in his holy Word, and the ordering of our lives according to the rule and direction of the same; which is all that true religion consists in? Now, I say, if you make your beliefe speculative, and your religion practicall, a thing divers and diffe­rent from the knowledge of both the natures of Jesus Christ, and all his Offices, and relying onely upon him for salvation, and believing in him as he is qualified and declared to us in the Gospell, and li­ving according to the rule of his holy Word, then of necessity you bring in a new religion of your owne, altogether unknowne to the Christian world; a speculative beliefe, and a practicall religion, which doth not consist in the knowledge of God in Jesus Christ, and the knowledge of our selves, in which onely consisteth life eternall. So that, to speake the truth, you are in Babylon and con­fusion it selfe. And now, Mr. Montague, I come to the answers I then made, and gave to your evasions: but by the way, I cannot but put you in mind of a promise you made me upon my demand, which was this, if I should clearely and evidently prove unto you, that the Church of England taught all those things for speculation and practice that made us believe effectually and sufficiently to salva­tion, whether or no it would then satisfie you and perswade you that the Church of England was built upon the foundation of Peter, and was a true Church? And if my memory faile not, you told me that then the worke was done. Whereupon, I thus argued:

That Church that declares, preaches, and teaches, unto the people, all that Jesus Christ both taught, did, and suffered for the salvation of man­kind, after he had taken humane nature upon him, as he was our King, [Page 73]Priest, and Prophet, which is all that we are to believe for the speculative part: and declares likewise, and preaches plainly and distinctly, whatso­ever concernes the peoples dutie of love and obedience to God againe, for his infinite love to mankind: and instructs them in like manner of their duty of love and charity one towards another, all which belongs unto the practicall part of religion: that Church teacheth all things both for theory and practice necessary for salvation, and building them upon the founda­tion of Peter. But the Church of England doth all this: ergo. Here, Mr. Montague, you denied my minor; then many of the Gentlemen that were standers by, Sir Francis Wortly, Sir John Gothericke, Sir Wil. Mor­ton, Sir Edw. Bishop, and others whose names I know not, demanded of you, seeing you denied my minor, that you would declare and specifie wherein the Church of England failed, either in the specu­lative or practicall part of Divinity, and wherein she was silent in any thing that was necessary to salvation, either for theory or pra­ctice. And you were not then able, as they can all witnesse, to shew any particular, where the Church of England failed in her duty, or concealed any thing from the people, either for speculation or practice. Notwithstanding, Master Montague, you yet per­sisted in the deniall of my minor, and put me upon my proofe. Wherupon I thus argued. That Church that teaches the whole counsell of God, the knowledge of the onely true God, and whom he hath sent Jesus Christ, which is life eternall, John 17. and testifies unto the people repen­tance towards God, and faith towards our Lord Jesus Christ, Acts 20. v. 21. and instructs them in all things how to believe aright, and how to obey aright: that Church teacheth all things for theory and practice that are requisite for the making of a true Church, and for the building of it upon the foundation of Peter. But the Church of England teacheth all these things: ergo. You againe denied my minor, whereupon the Gentlemen as before, desired you to instance in any particular, where the Church of England was defective or failed in declaring the full counsell of God, or in preaching the knowledge of God, or of faith and obe­dience, to the people. And however, Mr. Montague, you were not able in any particular to make it appeare where the Church of Eng­land was deficient, yet you continued in deniall of my minor, and urged me to prove it: when neverthelesse, the truth of it is so evi­dent, as very children are able to discerne it. All men know, that faith and obedience is the whole duty of man. Jehosaphat was well instructed in this doctrine, and taught it to all his people, 2 Chron. [Page 74]chap. 20. v. 20. where he saith, Heare ye me, O Judah, and ye inhabitants of Jerusalem, believe in the Lord your God, so shall ye be established, be­lieve his holy Prophets, so shall ye prosper. And whosoever believeth on him, shall not be confounded, Esay 28.16. Rom. 9. vers. 33. Faith and obedience was the theame of all the Sermons of all the holy Prophets and Apo­stles, and of Christ himselfe, as the whole Scriptures witnesse, Esay 1. v. 19. the Prophet saith, If ye be willing and obedient, ye shall eate the good of the Land: but if ye refuse and rebell, you shall be destroyed with the Sword: all which proofes cleere the truth of my argument. But to satisfie your then desire, I prove my minor thus: That Church that teaches the people their whole duty, both towards God, and one towards another, and instructs them both what they should doe, and what they should leave undone, by the observing of the which they may live happily here, and come to life eternall hereafter: that Church teacheth the whole counsell of God, all for theory and practice, that is necessary for the making of it a true Church, and the building of it up upon the foundation of Peter. But the Church of England doth all this: Ergo. And for proofe of my minor I cited that of Paul in his Epistle to Titus, chap. 2. v. 11. For the grace of God that bringeth salvation hath appeared unto all men, tea­ching us, that denying ungodlinesse and worldly lusts, we should live so­berly, righteously, and holily in this present world: looking for that blessed hope, and glorious appearing of the great God, and our Saviour Jesus Christ, who gave himselfe for us, that he might redeeme us from all ini­quity, and purifie unto himselfe a peculiar people, zealous of good workes. Many places more may be cited to confirme the truth of my argu­ment, as Eccles. 12. vers. 13, 14. where Solomon saith, Let us heare the conclusion of the whole matter, feare God and keepe his Commandements, for this is the whole duty of man. So in like manner, in 1 Sam. 12. ver. 13, 14, 15. God forbid, saith he, that I should sinne against the Lord, in ceasing to pray for you: but I will teach you the good and the right way. Onely feare the Lord, and serve him in truth, with all your heart: for con­sider how great things he hath done for you. But if you still doe wickedly, ye shall be consumed, both ye and your King. The truth of my minor is so cleare, that there is not a man in whom there is but one eye of reason, but can easily perceive and discerne it: for the Church of England teacheth and publisheth the whole Law, and the whole Gospell, and all that is contained in the whole written Word of God both in the old and new Testament, and therefore all the coun­sell of God, and all both for theory and practice, and whatsoever [Page 75]is necessary for the building of men up upon the foundation of Peter, and proving it selfe a true Church. But when you were by argu­ment thus urged, you at last, after many windings and turnings, betooke your selfe to the common refuge of all those of your pro­fession, to wit, to an unwritten word, your traditions, and affirmed that the Scriptures contained not all things that were to be learned and practised by the people, and that the people ought to be as well acquainted with that, as with the written Word: whereupon Sir John Gotherick a learned Gentleman, to assert and maintaine the alsufficiency of the Scripture, without the addition of mens tradi­tions, cited that of St. Paul to Timothy, the second Epistle, chap. 3. v. 16. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproofe, for correction, and for instruction, &c. The force of which argument, you had thought by a glosse and flourish to have evaded, but all the cunning of man cannot doe it, as in its due place will appeare. But after you had once got your head into this fort and refuge, you uttered many things very erroneous, equalizing your traditions, yea preferring them before the written Word, ac­cusing the Scripture of imperfection, and denying them that due honour, which is to be the rule of our faith and manners, and the square by which we must order our lives: affirming further more, that they were accidentally written, and not on purpose, to be the rule of our doctrine and manners; and that for the making of the Scripture a compleat and absolute rule, the unwritten word recei­ved and entertained in all ages by tradition, ought to be added to it, which when the Church of England did not observe and admit of, it did not believe as Christ ordained, and as it ought to believe for the speculative and practicall parts of Divinity; for to believe in Christ effectually and sufficiently to salvation, as you said, was not enough to believe both the natures of Jesus Christ, and all his Offices, but it consisted in this, that we conforme our selves to a beliefe speculative, and to a religion that is practicall: for the Church was determined in these two points: that is to say, without the Church of England would imbrace and entertaine your tradi­tions, and believe your unwritten verities, as they are commonly termed, it could not be a true Church. Hereupon, I then under­tooke to maintaine and prove, first, that the written Word in it selfe without any unwritten verities or traditions, contained all things necessary to salvation. Secondly, that all Christians were [Page 76]tied to make that, and that only, the rule of their faith and manners, which you said, if I could prove, you would be a Protestant; and after some debate of these businesses, and that Sir John Gotherick had said unto you, (magnifying your unwritten verities,) that if you could make it appeare that you had as good warrant for your tra­ditions as we could shew for the Scriptures, that then he would receive and imbrace them; to whom you replyed, that you could prove them by better authority than he could prove the Scrip­tures to be the Word of God. But I perceiving at that time, that you grew something weary, and seeing withall for want of a mo­derator, that things began something disorderly to be handled, I told you that I would by writing reduce all those things that were then agitated and bring them into good order, and set downe such other arguments as should sufficiently prove the Church of England to be a true Church, and send you them all in writing; which you not onely liked well of, but earnestly also desired me so to doe: and I promised likewise, in the same writing evidently to prove, that the Scriptures of the old and new Testament, without any traditi­ons, contained all things in them necessary to salvation; and that they are the onely rule and square which we are tied unto for the ordering of our faith, lives and manners, which is now my taske that in the following discourse I have taken upon me: and I doubt not, by Gods assistance, but to make good and maintaine what I have undertaken. But before I come to that, that all men may see the Church of England faileth in nothing necessary to salvation, either in respect of theory or practice, although I have formerly proved it, yet I thought fit briefly againe to runne over, and to de­clare what she teaches for her beliefe speculative, and her religion practicall (that I may make use of some of your expressions) and wherein she differs from the Church of Rome; that the Church of Englands tenent, being set downe on the one side, and the errours and idolatry of the Church of Rome on the other, all men may learne to love and imbrace the Church of England, and to abhorre and abandon the Church of Rome, that mother of abomination: and that you, Mr. Montague, that have formerly undutifully deserted and forsaken her, may with the Prodigall returne, and yeild unto her your mother, Christian and wonted duty and obedience. Which I am confident will be more to your true comfort and honour, than e­ver any thing done by you in all your life. And now to begin, I affirm [Page 77]for beliefe speculative, and religion practicall, it is orthodoxly and and clearely taught in the Church of England in all points; and to begin with the speculative part.

Whatsoever, I say, is required of us to be knowne, concerning God, is perspicuously taught in the Church of England, both in re­spect of the divine essence and nature of God, as also of the persons in the blessed Trinity, as likewise of their names and workes, and of all their glorious attributes. As that there is but one onely true God, distinguished into the Father, Sonne, and holy Ghost, the al-sufficient Jehovah, Creator and governour of all things: which onely living God the Church of England with an unanimous con­sent doth honour, serve, and worship, in spirit and truth, as he himselfe commands, John 4. vers. 24. and as he hath in all ages been worshipped by all the family of the faithfull, that call upon his name in sincerity, since the glorious ascension of Christ into Hea­ven, and teaches the people so to worship him. The Church of England doth fully likewise instruct the people, in what a happy and blessed condition man was created, being made after Gods owne Image and likenesse, Genes. 1. v. 27. and into what misery he afterwards plunged himselfe and all his posterity, by reason of his transgression, disobedience, and infidelity, in listning unto the sug­gestion of the di [...]ll, as it is at large described in Genes. chap. 3. And as it doth daily acquaint them with the nature of sinne, the danger of it, and the evill consequences that insue upon it: as all manner of miseries here, and eternall damnation hereafter, if by timely re­pentance they breake not off the course of them; which duty they daily exhort them unto. In like manner, it teacheth the people that next to the eternall love of God, who in Christ Jesus made choice of them, before the foundation of the world, Ephes. 1. v. 3, 4, 5. that they owe the whole worke of their redemption unto Jesus Christ alone, who taking humane nature upon him, was made sinne for us, that knew no sinne, that we might be made the righteousnesse of God in him, 2 Cor. 5. vers. 21. So that if we consider the whole summe of our salvation, and all the parts of it, they are contained and comprehended in Christ, to whom alone all the honour, glory and praise of all our blessednesse both present and future is to be ascribed, and not any parcell of it to be attributed to any creature in Heaven or earth. So that if any desires to be saved, and to be eternally blessed, the Church of England instructs them [Page 78]there is no other meanes to be saved by, but by the Name of Jesus, Acts 4. v. 12. and that Salvation is onely in him. And therefore, if they seeke and desire all such gifts and graces of the holy Spirit, without which they can neither know God, nor believe in him as they ought, the Church of England teaches them, that they are onely to be found in Christs unction, of whose fulnesse we have recei­ved grace for grace, John 1. And if they want strength and power to subdue their corruptions, and to support them in temptation: the Church of England teacheth, that they may finde them in Christs Dominion and Soveraignty, to whom all power in Heaven and Earth is given, Matth. 28. ver. 18. If they desire purity and innocency, they have it in his conception. If they desire mercy, compassion and com­miseration, they have it in his birth, Who was made like unto us, that he might have compassion on us, and make our reconciliation with God, Heb. 3. v. 17. If we desire redemption, we have it in his death and passion. If we desire absolution and freedome from guilt, we have it in Christs condemnation. If we seeke a discharge or delivery from malediction and the curse, we have it in his crosse, Gal. 3. v. 13. If we seeke for satisfaction and a full payment unto the wrath and justice of God, we have it in his sacrifice. If we desire to be purged and cleansed from all our sinnes and iniquities, we have it in his blood, 1 John chap. 1. v. 7. If we seeke for reconciliation, we have it in his bitter agony and sufferings, 2 Cor. chap. 5. v. 18, 19, 21. If we seeke the mortification of the flesh, and crucifying of the old man, we have it in his grave. And if we desire and seeke for new­nesse of life, and vivifying of the Spirit, and immortality, we have them all in his resurrection, Rom. 6. v. 4, 5. And if we seeke for the Kingdome of Heaven, we have it in his ascension. And if we looke for ayd and helpe in time of need, and in all our distresses: or if we desire plenty, sufficiency, and the affluency of all good things to supply all our wants and necessities, we shall finde them in his Soveraignty and Kingdome. And if we wait for a joyfull and dreadlesse expectation of the last judgement, we have it in Christ, who we know is our Mediator that shall be the Judge both of quick and dead, and therefore we doe with joy lift up our heads, knowing that our salvation and redemption draweth nigh. In a word, the Church of England teacheth all these things to the people, and that all the riches and treasures of all good things are to be found in Christ Jesus, Colos. 2. vers. 3. and that to him alone they ought to [Page 79]have recourse, if they would be replenished, and have their wants at any time supplied. And whither indeed upon all occasions, should we flie, but unto Christ? for as S. Peter sayeth, John 6. vers. 68. Lord to whom shall wee goe? thou hast the words of eternall like. Therefore the Church of England teacheth all men to make their addresses to Christ onely, for to him onely is to be ascribed all the honour and praise of our Redemption. And the Church of England hath very good reason and warrant out of Gods Word, ever to maintaine the truth of this Doctrine, that the whole sum of our salvation, and all the parts of it are onely to be found in Christ. For otherwise, they cannot yeeld unto God that honour that is due to him, and is to be kept and preserved inviolably for him without any diminu­tion: neither can they find [...] that peace and comfort in their con­sciences, if they rely upon any abilitie or forces of their owne, or rest in any of their own performances, in the which they know there is so much imperfection and so many failings. And this were but to forsake the fountaine of living waters, and to dig themselves broken cisternes which cannot hold a drop of true comfort; besides all this there is great danger in so doing in all respects: for to as­cribe or attribute any thing unto themselves in the work of redemp­tion, is meere blasphemy, in that they take away that honour that is wholly and intirely belonging to the Mediator, God blessed for ever, and ascribe it to a meer creature, which is indeed an horrid im­piety. For, the Prophet Isa. 53. v. 4. & 6. saith, that the Father hath layd the iniquities of us all upon his Sonne, that by his stripes wee should be healed. Which very thing S. Peter in other words expresseth, 1 Epist. chap. 2. ver. 24. saying, that Christ did in his body heare our sinnes upon the Tree. And S. Paul in the 8 of the Rom. v. 2, 3. affirmes, that sin was condemned in his flesh, when He was made sinne for us, and redeem­ed us from the curse of the Law, being made a curse for us, 2 Cor. 5. v. 24. Gal. 3. v. 13. That is to say, the power, force and curse of sin was killed and slaine in his flesh, when hee was offered up and given to be a Sacrifice for us, upon whom the whole heape and masse of our sinnes, with all the curse and malediction, with the dreadfull judge­ment of God and condemnation of death was layd. So that I say, the Church of England ascribes all the honour of our redemption to Christ alone, and teaches all men, that if in the least thing they should rob Christ of his due honour, as it is an insufferable sinne and indignity in any to do, so by it they c [...] [...]ind no peace in their [Page 80]soules and consciences, for being justified by Faith, wee have peace with God through our Lord Jesus Christ, Rom. 5. vers. 1. who wee know hath fully satisfyed God for us: but if any rely upon their owne performances or any workes done by them, such is the imperfecti­on of them, and so many failings there be alwayes in them, that they can never finde any reall and true peace or solid comfort, but there will be ever doubtings, whether in all things they have done their duty compleatly and as they ought. And therefore the Church of England, according to the holy Scriptures attributes the whole worke of our redemption to Christ alone, and teaches the people that by his stripes they are made whole, and so in this speculative be­lief it fayleth not.

The Church of England likewise diligently instructeth the people, how they may be made partakers of Christ and all his bene­fits, and shewes them the way directly of attaining this felicity, and that is by teaching them selfe-deniall, and [...] humble themselves for their Iniquities, Transgressions and [...] under God mighty hand, and to come out of themselves, and exhorts th [...]m to [...]y un­to Christ and by faith alone to lay hold upon him and [...]pply him with all his benefits and merits unto themselves [...] which they may stand justified before God and sanctified [...] and then it teacheth them also, that the ordinary way and meanes of attaining this faith, by which they may save their soules, is the preaching and hearing of the Word; and as this faith is attained to by hearing, so it is dayly increased by the same, as also by the right use and administration of the holy Sacraments and Prayers: to all which duties they stir up the people with all sedulity and godly care; And that they may the more deterre them from sinne and all manner of evill, they do not onely declare unto them the horror of sinne and the present danger of it, as that it is the cause of all miseries and calamities here, but that it will also bring endlesse and eternall misery upon them hereafter, and that they must all appeare at the last day, be­fore a dreadfull Judge, there to give an accompt of whatsoever they have done in the body, whether good or evill, 2 Cor. chap. 5. vers. 10. And that they should not deceive themselves: for God is not mocked, for what­soever a man soweth, that shall he also reape: for hee that soweth unto the flesh, shall of the flesh reape corruption: but he that soweth unto the spirit, shall of the spirit reape life everlasting. Gal. 6. v. 7, 8. So that if we run through all the Theoricall part of Divinity you shall not finde the [Page 81]Church of England failing or defective in any point of beliefe speculative, that is required and necessary for salvation, when it teacheth every thing that Christ himselfe requires at mens hands, that they should know to make them blessed. Now all the know­ledge that makes men blessed and that Christ injoynes them, is the knowledge of God and of Jesus Christ, and self-deniall. This is life eternall, saith Christ, Iohn 17. to know thee to be the only true God and whom thou hast sent Iesus Christ. And Mat. 16. If any will be my Dis­ciple, let him deny himselfe and come after mee. Now I say when the Church of England teacheth the people the knowledge of God, in Jesus Christ, and the knowledge of themselves, it teacheth all things for beliefe speculative, for all speculative Divinity is con­tained in these two poynts. And this shall suffice to have spoke of the Theoricall part of Divinity, wherein the Church of England doth her duty.

And now Mr. Montague, I will as briefly as I can declare and prove that the Church of England fayleth nothing in teaching all things for Religion practicall: for in that shee teacheth us our whole duty, both towards God and towards our Neighbour, what we should doe and what wee should not do, in the whole course of our lives, for the pleasing of God and avoyding of sin and misery, she doth her duty also in the practicall part of Divinity perfectly and fully; For as all speculative Divinity consists, as I sayd before, in the knowledge of God and of our selves: so all practicall Religion consists in the performance of our duty towards God, in giving him his due honour, and such a worship and service as he requires of us in his Word, and that is spirituall, as wee see John 4. vers. 24. God is a Spirit, and they that worship him must worship him in Spirit and Truth. And in performing all offices of love and charity to our Neighbour, and carrying our selves unblamably in this present World, Jam. 1. vers. 27. Pure Religion and undefiled, saith S. Iames, before God and the Father, is this, to visit the fatherlesse and the Widow in their affliction, and to keepe themselves unspotted from the World: and in observing and fulfilling that royall Law, chap. 2. vers. 8. in loving our Neighbour as our selves. In these two points consists all practicall Religion, which is nothing else but a fra­ming of our whole lives according to the Law of God considering that we are not at our owne disposing, nor at our owne liberty, but [Page 82]consecrated and dedicated unto God: and therefore wee must deny our selves, and forsake our owne reason, and resigne our selves up, to be guided and governed by the Word and Spirit of the Lord in all things belonging unto his worship. And that wee ought not to seeke after those things that are our owne, but those things that are according to the Will of God, and tend to the advancement of his glory and Kingdom, and in this does our practicall Religion concerning God consist: and our love and duty towards our Neigh­bour is contained in these two things, in being kindly affectioned one towards another with brotherly love, in honour preferring one another, Rom. 12. v. 10. In doing nothing through strife and vaine-glory, but in lowlinesse of mind, each esteeming others better than themselves. Phil. 2. vers. 3. And then in imploying our selves to the uttermost of our abilities, with all sincerity and truth of affection and unfained love, to procure their good and emolument in all things. And under these two heads, the love of God, and of our Neighbour, is comprised all the practicall Divinity or Religion, the Word of God makes knowne unto men, and requires at our hand. Which when the Church of England doth dayly publish unto the people, and teach­eth all things concerning them fully, it is aboundantly evident to any unpartiall man, that she teachteh all things both for Theory and practice necessary for salvation, and for the proving of her selfe to to be a true Church, the ground and pillar of truth, and to be built upon the foundation of Peter. And as this conclusion doth neces­sarily issue upon the premises, for the proofe of the truth of the Church of England: so on the contrary, this likewise will of neces­sity follow, that, that Church, that neither teacheth those things that belong unto the beliefe speculative, nor to the Religion practicall, cannot be a true Church; And I am confident Mr. Montague, that you your selfe upon deliberation will not deny it. And then also, any man may inferre, that the Church of Rome cannot be a true Church, nor the ground and pillar of Truth, when shee neither teacheth the people the true knowledge of God and of Jesus Christ, nor the knowledge of themselves, nor makes knowne unto them, the spirituall way of worshipping him which he requires, nor teach­eth them their love and duty towards God, and towards their Neighbour, which God commands, but with far greater reason they may conclude that the Church of Rome is not a true Church, if [Page 83]they consider also, that the Church of Rome not onely neglecteth her duty in not teaching the people the true knowledge of God and of themselves: but also in that shee taketh away the Key of know­ledge from them, snatching the Word of God out of their hands, and hindering the pure preaching of both Law and Gospel, by which men might be saved, and setting up an idolatricall worship, and bringing in a new service of their owne devising: and in that also, that the Church of Rome doth not teach the people love towards their Neighbours, the true servants of God, but hatred, and ani­mates them to persecute them with fire and faggot, and all rabid cruelty and unheard of inhumanity; and in that also, the Church of Rome corrupteth, yea annihilateth all the offices of Jesus Christ, retayning onely his name, but adulterating all true christian Reli­gion, and by consequence destroying the very humane nature of Jesus Christ, making it present in many places at one and the same time, and yet not visible, a body and no body. I say in all these respects, a man may without any wrong done to the Church of Rome conclude that shee is no true Church, nor the ground and pillar of Truth. But to the end Mr. Montague, that neither you, or any other may think, I do too highly prayse the Church of England for the purity of her Doctrine and worship, and honouring of Christ, or calumniate the Church of Rome, when I charge her with all these things, of adulterating all the true Christian Religion and annihilating all the offices of Jesus Christ, &c. I thought it very necessary here to parallell the Doctrine of the Church of England, and that of the Church of Rome together, that it may the more e­vidently appeare unto all men under one view as it were in a Table, which of the two Churches believeth best concerning Christ his natures and offices, and whether of these Religions is most sound, and Orthodox touching all things necessary to be knowne and practised by all such as desire salvation by Jesus Christ. And to begin with Christs Kingly office.

The Church of England believeth, that Jesus Christ is the onely and sole King and governour of the whole Universe, to whom all power in Heaven and Earth is given, Mat. 28. but more especially of his Church, who by God himselfe was set King over his holy mountaine, Psal. 2. v. 6. And that he is the King of Righteousnesse, Heb. 7. The King eternall, Jsa. 9. The King of Kings and Lord of Lords, Apoc. 17. and that he doth by his mighty power and wisdom [Page 84]uphold and governe all things, but with a more peculiar care, and in a more speciall manner preserve and defend his Church, 1 Tim. 4. v. 10. as that which he hath purchased with his precious blood, and by his power redeemed out of the captivity and slavery of Sa­tan, and that he is the head of his Church, which is his body who infuseth life into it, Righteousnesse, Peace, Joy, Happinesse, and all the graces of Wisdome and knowledge of God, with cer­tainty and assurance of his love; and that his Kingdom and Empire is a spirituall and heavenly Kingdome, no terrene and fading Monarchy, John 18. vers. 38. Luke 1. v. 33. And is uphold and gover­ned onely by the scepter of his spirit and word, and not by the authority, virtue or wisdome of any humane power. Shee also be­lieveth, that they are the impious and blasphemous inventions of frothy and windy ambition, to affirme that Christ appointed any one to be a Vicar and Governour under him, over his Church, who by an infallible and unerring spirit should moderate and rule it to the end of the World: and to assert that Peter was this monarch and Vicar generall, and that the Pope is his successor, the head, and foundation of the Kingdome of Jesus Christ, all these assertions and blasphemous titles the Church of England abominateth as de­rogatory to the honour and dignity of their Lord and King Jesus Christ, and injurious and hurtfull to the salvation of mankind. Shee also believeth that the Church of Christ, which is his Spouse is onely to be governed and ordered by Christ her head and hus­bands command, Will, Word and Lawes, as they are set downe in his holy Word, and not by the decrees, determinations, au­thority and traditions either of Councels or Fathers, no farther than they are consonant to his Lawes and blessed Word, as they are written and set downe in the Bookes of the old and new Testament. Shee believeth also that the pure Preaching of the Gospel, and the right administration of the holy Sacraments, and the true in­vocation of God are the infallible ensignes of a true Church, and the never deceiving markes and notes of the same. Withall, shee believeth, that such is the condition of the Church militant, that by reason of persecutions and bloudy Tyranny, and the cruelty of the enemies of it, she may be brought to so low a condition and be so obscure, that shee may be without any visible forme splendor and outward government, and lie hid not only from publike view, or the eyes of the common people, but even from the sight of [Page 85]the dearest servants of God themselves, as it hapned not onely in Elias his time, but in many ages besides, as the holy Scripture abun­dantly declareth: and that the Church doth not alwaies come with observation, as our Saviour said of the Kingdom of God in his time, that it came not with appearance and magnificence. And therefore the Church of England doth not believe that pompe, state, and out­ward worldly dignity, and riches, miracles, multitude, and grandeur are the markes and notes of a true Church, but rather the very cha­racters of the whore of Babylon, who sitteth as Queen. And this is the beliefe of the Church of England concerning the Kingly Office of Christ and his Kingdome the Church.

Now, Mr. Montague, let us see what the Church of Rome believes concerning Christs Kingly Office and Kingdome, that both our tenents and beliefes being set downe together, it may the better ap­peare which of our faiths is most orthodox, and which of our Chur­ches doth most glorifie and honour Christ their King and magnifie his Kingly dignity and absolute soveraignty.

The Church of Rome doth in words acknowledge that Christ is the King of his Church, but in their workes and deeds they deny it: For they make him a terrene Monarch, and his Kingdome to be of this world, neither doe they admit and allow him to be the sole, alone and onely King of his Church, but they joyne a Vicar with him, and divide the care of governing his Kingdome between him and his Vicar-generall the Pope, who they assert to be of an in­fallible and un-erring spirit, and proclaime him to be King of Kings and Lord of Lords, the foundation and head of the Church, and Lord of all the Kingdomes of the earth, that he may dispose of them as he pleaseth, and give them to whom he lusteth, and take them from any that hath not a desire to humour him, all which are titles of blas­phemy and unsufferable indignity to the King of Saints, and King of Kings, the Lord Jesus Christ. The Church of Rome believeth and holdeth also that the Kingdome of Christ, which is his Church, ought to be governed not onely by the Lawes and Word of Christ, but by the determinations and decrees of Fathers, Councels, and Synods, and by the Popes Canons, and the vaine and impious tra­ditions of men, which they doe not onely equalize but preferre be­fore the holy Scriptures. They also affirme that the markes and notes of Christs Kingdome are multitudes, succession, miracles, pompe, state, and magnificence, antiquity, unity, &c. and that it [Page 86]is, and alwaies hath been in a perspicuous and glorious forme and visible appearance: and the Church of Rome also affirmeth that the pure preaching of the Gospell, the right administration of the Sa­craments, and the true invocation of God are not the notes of a true Church, which is most impious to thinke. All this which I have now spoke, is the beliefe and faith of the Church of Rome concerning the Kingly Office of Christ, and his Kingdome the Church, as you well know Master Montague. Now I intreat you and all men a little to consider, whether the faith of the Church of England, or the beliefe of the Church of Rome touching Christs Kingly Office and his Kingdome, be more orthodox, and which of them most honoureth Christ the King: And whether the Church of Rome doth any more but in word onely, acknowledge Christ to be King, and his Church to be his Kingdome, but in workes deny them; and whether the Church of England doth not both in word and deeds truely honour him for their King, and venerate his Church and Kingdome as his Spouse. The Church of England gives unto Christ his due honour, prerogatives and priviledges, and all his glory and dignity, as their onely Law-giver, and to the ut­most of their power and abilities endeavour that his Soveraignty and Royalty may suffer no diminution, nor may in the least thing be impeached or damnified: and therefore they doe believe, that the honour of governing and moderating of his Church is Christs pe­culiar priviledge and right, and so annexed to his Crowne and Royalty, and so peculiarly belonging unto the Lord of life, as it is blasphemy in any to assume that honour of governing upon themselves, or any of his glorious titles, as that of Lord of Lords and foundation of the Church, which are his Prerogatives: and she believes also that it is a great sin and wickednesse in any Christian to allow and approve of such derogation from their King and master Jesus Christ.

The Church of Rome on the contrary ascribes and gives that ho­nour and glory, and those titles of dignity which belong unto Christ onely, and are his peculiar Prerogatives, unto a mortall Pope, Christ and his Kingdomes immortall enemy, and divides the go­vernment of the Church, his Kingdome, between Christ and the Pope: yea they doe ascribe and give unto their Pope a greater power and authority than Christ assumed unto himselfe, or that they give unto Christ. For their Pope may both dispense with the Law of [Page 87]God and Christ, and breake it when he pleaseth, and decree against it, as you know very well Mr. Montague, which Christ never did or assumed to himselfe; and the Church of Rome in all things gives more honour and obedience to the Pope than to Christ: For, where Christ forbids, if the Pope commands, they will obey the Pope, and neglect Christs command, and make nothing of it: and where Christ commands and the Pope forbids, they listen unto the Pope and obey him, and trample Christs command under their polluted feet. But for the more cleere evidencing of this truth, and that neither you Mr. Montague, nor any other may say I falsely charge the Church of Rome, consider I pray these few following particulars, to omit many more. Christ in Matth. 20. ver. 25. condemneth all worldly Domi­nion and princely government in his Church, and in expresse words forbids his Apostles, and in them all their successors to affect Sove­raignty one over another, or over the Church of God, in these words, The Kings of the Nations beare rule over them, but it shall not be so among you. Contrary unto this command, or rather prohibition of Christ, the Church of Rome setteth up a most tyrannicall world­ly Monarchy and Dominion, ruling over both the soules, bodies, and estates of all sorts, rankes, and degrees of men, and such a So­veraignty as advanceth it selfe above all that is called God: and establisheth a government in Christs Kingdome, most like to the government of the Kings of the Nations, whereas Christ would have the government and rule of his Church most unlike to that kind of government: and therefore in this particular, it is manifest they preferre the Popes command before Christs the King of his Church. Christ in John 5. saith, Search the Scriptures, for in them ye thinke to have eternall life. The Church of Rome on the contrary not onely takes away the Scriptures out of the hands of the people, but prohibits the searching and the reading of them, yea punisheth the reading of them, or but the having of them in their houses in the vulgar tongue with fire and fagot, and most blasphemously ac­cuseth them to be the cause of all errours, schismes and heresies, and of all factions in Kingdomes and States. And in this point also you may see how they listen more unto the Pope than unto Christ him­selfe. Christ, Luke 11. instructeth all Christians how to pray, say­ing, When ye pray, say, Our Father which art in Heaven, &c. And in Matth. 11. Come unto mee all yee that are weary and heavy laden, &c. The Church of Rome on the contrary, commands the people to [Page 88]pray unto Saints and Angels, and sends them on pilgrimages to their shrines, there of them to demand health in the time of their needs and necessities. In this particular in like manner they listen more to the Pope, and sleight Christs direction and command. Christ in the 24. of Matth. vers. 26. saith, If they shall say unto you, that Christ is in the Desert, goe not forth: behold, he is in the secret places, believe it not. The Church of Rome on the contrary teacheth and believeth that Christ is really present in all their Masses, and that he is there in the hands of their Priests, on their Altars, and in their Pixes, and where they please, and that they ought there to give him Divine worship, and punish the neglect of such worship with fire and sword, and the not believing of that doctrine, which is contrary unto Christs command, with most cruell deaths, and most exquisite tortures. You see how in this point also the Church of Rome yeelds more obedience to the Popes command than Christs. The Lord Jesus in the institution of his holy Supper, Matth. 26. vers. 27. tooke the Cup, and when he had given thanks, he gave it to his Disciples, saying, Drinke ye all of it. The same doctrine was taught by Paul, as received by Christ himselfe, with a command that it should be continued untill his comming, that all that were worthily prepared, should take the cup as well as the bread, 1 Cor. 11. Notwithstanding this double com­mand of Christ the King, the Church of Rome obeyes the Pope, and practices the contrary, and wholly takes away the cup from the people, and will not so much as let them touch it, much lesse taste of it: a most abominable sacriledge, and intolerable disobedience and rebellion. Innumerable more instances, Mr. Montague, might be produced, where Christ the King of his Church commandeth, and the Pope prohibits; and where Christ prohibits and forbids, and the Pope commands the contrary; and where the Church of Rome in all things obeyes the Pope, and disobeyes Christ, by all which it may now easily appeare, whether of the two Churches, the Church of England, or the Church of Rome, is more orthodox in their do­ctrine, and whether of them gives most honour to Christ. But let me intreat you Master Montague, ingenuously to answer me, whether that Church that doth all that her Lord and King commandeth her, and declineth all hee forbids her, and gives her King all that due re­verence and dignity that belongeth unto him, doth not honour Christ more than that Church that regardeth neither his commands nor prohibitions, but neglecteth them both, and trampleth all his [Page 89]Lawes under her contaminated feet. I am most confident, Mr. Mon­tague, that upon your mature deliberation, you will grant unto the Church of England that preeminency, that she is more obedient to Christ her King, and more honours his Kingly Office than the Church of Rome, and that Christ is King unto the Church of Rome in word onely, but in workes and deeds they neither regard either what he commands or what he forbids.

But now I come to the Priestly Office of Christ, concerning which, Mr. Montague, I shall desire you seriously to weigh and exa­mine, the faith and beliefe of each Church concerning that, and which of them believeth most orthodoxly, and honoureth Christs Priestly Office most, whether the Church of Rome, or the Church of England. Upon triall, I believe it will appeare, in this point also that the Church of Rome maketh the Priesthood of Christ a mat­ter of nothing, howsoever in words they acknowledge it.

The Church of England believeth that Christ Jesus was appoin­ted and sealed by God himselfe, to be the alone and onely mediator between God and man, and that he onely has compleated, and in all things fulfilled the whole Law of God, and satisfied his justice and wrath by paying the ransome due for our transgressions, when he offered himselfe a sacrifice propitiatory upon the crosse for our sins. She believeth also that Christ alone doth now make request for us with God, in whose Name all the faithful with confidence and bold­nesse have continually accesse unto the Throne of grace, with full assurance to be heard. She believeth likewise that Christ alone is Mediator both of redemption and intercession: and that we are not to put up our petitions and supplications either to Saints or Angels, as being a thing derogatory to the dignity and glory of our Media­tor the Lord Jesus Christ, and a meere robbing him of his due ho­nour. She believeth in like manner, that Christ is the onely Priest of the new Testament, and that there are no other reall Priests on earth appointed by God to offer up Christ daily to God the Father, a propitiatory Sacrifice for the living and for the dead, and that it is blasphemy against the eternall Priesthood of Christ, so to affirme. She believeth also, that the Sacrifice of Christ being of an infinite vertue and efficacy, is to be applied to all believers, by such meanes onely as God himselfe hath appointed, as by the vertue and power of the holy Ghost and faith, by the preaching of the Gospell and the right administration of the holy Sacraments and Prayer, and [Page 90]that this Sacrifice offered upon the crosse, was most perfect and abso­lute, and ought not to be reiterated and renewed by any man upon the earth, and that the reiteration of it is both derogatory to the al-sufficiency of the Sacrifice of Jesus Christ, and pernicious to the soules of men, and indeed a meere blasphemy. She believeth fur­ther, that we being cloathed with the righteousnesse of Jesus Christ our high Priest and Mediator, and appearing before God in it, that we are freed by vertue of that, both from the guilt and pu­nishment of all our sinnes, and are accounted righteous before God. She believeth also that the blood of Jesus Christ, and that onely, purgeth us from all our sinnes, and that there is no other Purgatory by which the soules of men are purified and cleansed from their im­purities and pollutions: and that there is no man living, that can either by doing or suffering satisfie the justice of God, much lesse merit or doe workes of supererogation: and that the preachers of the Gospell have onely power delegative, ministeriall and conditio­nall to forgive sinnes, as Ambassadours, and not as absolute Judges: and that this Office is peculiar to God and Christ alone as our high Priest and Mediator of the everlasting covenant. And this is the faith of the Church of England, concerning Christs Priestly Office.

The beliefe of the Church of Rome is this, that Christ is the Mediator of satisfaction and redemption, but they assigne the other part of his mediation and intercession to Saints and Angels, and the prime place of that imployment they give unto the blessed Vir­gin, who they call the Queen of Heaven, and the doore of Paradise, and they put up their prayers and requests to her and other Saints and Angels, hoping to be heard: which is nothing else but to allow Christ a momentany or temporary and partiall mediation, and to give unto the Saints and Angels that everlasting and never dying intercession, then the which there cannot be a greater contumely and indignity offered to the eternall Priest our Mediator Jesus Christ, it taking away so great a portion of honour from him; and to speake in plaine English, it is an unsufferable blasphemy. The Church of Rome appointeth other Priests also, after the order of Melchisedech, to offer up Christ himselfe daily (as they say) to God the father a propitiatory Sacrifice for the living and the dead, which is nothing else but blasphemously to insimulate and accuse Christs Sacrifice of imperfection. The Church of Rome also asserteth and believeth that the righteousnesse of Christ our Mediator is not im­puted [Page 91]unto us: and affirmes, that by Christs merits and passion we are onely freed from the guilt of our sinnes, but not from the pu­nishment of them, & that we our selves must satisfie the punishment. She believeth also, that we are able in this life, if we will our selves, not onely to satisfie the justice of God, and keepe the Law, but also to merit and doe workes of supererogation. She farther believeth, that if any man depart out of this life before he hath fully satisfied God for his sinnes, that then he is to remaine in a place called Pur­gatory, there to be tormented and purged from all his pollutions and defilements, & that there is no entrance into Heaven or redemp­tion out of that place, without an especiall indulgence from the Pope, or innumerable Prayers and Masses for their soules, before they by torment are cleansed from the remainder of all their sins. She believeth also, that life eternall is of debt due unto us, as wages is to a hireling and daily labourer: and that their Priests can forgive sinnes as Judges by their owne authority. This, Master Montague, you know is the doctrine and faith of the Church of Rome, and a great deale more such stuffe. Now I intreat you, candidly to tell me, whether in your opinion the faith of the Church of Rome, or the beliefe of the Church of England concerning Christs Priestly Office be more orthodox, and which of them giveth most honour to their Mediator, she that ascribeth the whole worke of her re­demption to him alone, or she that robbeth him of all his Priestly honour and Mediatorship? Truly, Master Montague, if you will but duely consider this businesse, and weigh it as it ought to be weighed, you will quickly perceive, that the Church of Rome doth in word onely acknowledge Christ to be a Priest and Mediator, but in deeds and workes overthrowes the right and power of his Priesthood. And to speake the verity, there can be nothing more blasphemously thought, imagined, or practised against the honour and dignity of the Lord of life, the onely and sole Mediator, and high Priest of the everlasting covenant, then that the Church of Rome doth against him, robbing him of his due glory, and overthrowing indeed the whole worke of our redemption, making our selves and others our owne saviours and mediators, and not Christ alone, to whom all the honour and praise of our redemption of due belongeth. I could be very large, Mr. Montague, in aggra­vating of the impiety and blasphemies of the Church of Rome concerning this point, but I will say no more of it for the present, [Page 92]but this, that it is a doctrine that overthroweth all Christian reli­gion, and destroyeth the very foundation of our faith. And now I come to the Propheticall Office of Christ, where we will briefly take notice, whether the Church of England or the Church of Rome be most orthodox in their faith concerning Christs Pro­pheticall Office, and which of them more venerably believeth touching that, or giveth most honour to Christ the onely Prophet of his Church.

The Church of England believeth that Jesus Christ was appoin­ted by God himselfe, to be the onely and sole Prophet, Pastor, and Teacher of his Church, and that he hath fully and perfectly revealed the whole counsell and will of God concerning the redemption of mankind, and preached the Gospell and glad tidings of peace unto the World, the which Gospell he doth daily vegetate and quicken in the soules of his people by his holy Spirit, and corrobo­rate and confirme by the holy Sacraments. And she believeth that he hath delivered all things unto the Church, that God the Father commanded him, necessary for our salvation, and that we are onely to heare him in all things whatsoever he shall say unto us, and that every soule that shall not heare that Prophet shall be destroyed from among the people, Deut. 18. v. 18. Matth. 3. v. 17. Matth. 17. v. 5. Acts 3. v. 22, 23. And the Church of England believeth also, that Jesus Christ did not onely declare and preach the whole and perfect Will of God unto the Church, but also that whatsoever was necessary to salva­tion was written and penned by his appointment and direction, and especiall assistance, and is all contained in the writings of the old and new Testament, and that not in obscure and ambiguous words, but in plaine and evident expressions, as farre as is necessary to salva­tion: all which in the sequell of this discourse will be made evi­dent. She also believeth that all the people ought according to Christs command read them, and that the holy Scriptures are the onely Judge of all controversies, and have no need of any humane traditions. And she farther believeth, that we are to serve and wor­ship God onely, as he hath appointed in his holy Word, and in the divine Scriptures, & as Christ the Prophet of his Church hath com­manded in them: and that whatsoever doctrines not expressed and contained in the Scriptures and written Word, or grounded upon it, or evidently deduced from it, are not to be entertained, recei­ved, or obeyed, but to be cast out of the Church as abominable [Page 93]things, such as are prejudiciall not onely to our salvation and comfort, but injurious also and derogatory to the honour of our great Prophet Jesus Christ, whom we are commanded only to heare and listen unto. And therefore the Church of England doth re­ject all those doctrins, of Will-worship, Image and Crucifix worship, Bead worship, Bread worship, Place worship, and all Saint and An­gell worship: and all those doctrines of Service, Letanies, Cere­monies, and indulgencies, and those of Fast-daies and Feast-daies, all doctrines of Masses and Sacrifices for soules in Purgatory, and prayers for the dead, with all their doctrines of Pilgrimages and Monkery, with their doctrines of devils, prohibiting meats and marriage, and all those doctrines of the reall and corporall presence of Christ in their blasphemous sacrifices destructive to the humane nature of Jesus Christ, making it present in numberlesse places at once, and enervating and overthrowing the al-sufficiency of Christs sacrifice. And all their doctrins of transubstantiation, self-merit, & works of supererogation; and all the other doctrins they teach in the Church of Rome which would both endlesse & needlesse to recount, the observing of the which is the onely imployment of the Church of Rome, the Church of England doth detest as execrable abomina­tions, because our Prophet Christ Jesus hath no where taught them in his holy word which must be the only rule of our faith and wor­ship to the end of the world. But now let us heare what the Church of Rome believeth concerning the Propheticall office of Christ, that we may see how honourably she esteemeth of it.

The Church of Rome in word acknowledgeth, that Christ was by God appointed to be the Prophet of his Church, notwithstan­ding in deeds they deny that Christ did reveale the whole will of God unto the Church in the holy Scriptures, and affirmes that the Scriptures were accidentally written, and not purposely to be the rule of faith, which by its clarity and brightnesse should de­termine the controversies in Religion: they affirme also that the holy Scriptures are darke and obscure, and very dangerous for lay­men, and therefore that they are to be taken from them; and that the Church hath need of the authority of Fathers and Councels, and the helpe of Traditions for the compleating of the holy Scrip­tures, and the making of them a perfect and absolute rule both of our faith and worship, whereupon they bring in all those abomi­nable doctrins, and traditions, I even now made mention of, & many [Page 94]more, and thrust them upon the people as the worship and service of God, and by the observation of the which they may merit Heaven, as they say, when neverthelesse, there is not one word in all the booke of God concerning any one of them, or any thing delivered by our Prophet Christ Jesus touching them, all which things are as I said before, not onely injurious and hurtfull to the soules of men, but full of blasphemy and derogatory to the honour of Christ, our great and onely Prophet. For what, I pray, Mr. Montague, can be spoke more impiously of the holy Scripturs then to affirm, they were accidentally written, and not of set purpose, and by the command of God, and to the end that they should be the rule of faith, when in the holy Scripture it is evidently cleare, that they were written by divine providence for this very end and purpose, that by them we should order both our faith, lives and manners. And what can be spoke more contumeliously against the holy Word of God, then to accuse it of obscurity and darknesse, when the Holy Ghost affir­meth the contrary? and to take it out of the hands of the people, and forbid them to read it, when notwithstanding Christ comman­deth it in expresse words? Truely, Master Montague, these are most blasphemous assertions, and such as you of the Church of Rome must earnestly and seriously repent of, if ever you will finde favour at Gods hands, and the very naming of these your erronious opi­nions were enough for any man to abhorre them. But that you your selfe and all men may see the wickednesse of them, I shal before I passe on to the other matters in hand briefly prove that the Scrip­tures were not accidentally written, but of set purpose, and by Gods appointment; and that they are not obscure and darke in things pertaining to salvation, and that they ought to be read by all the people, and that they ought to examine all doctrines by them, as they be recorded. And then I will prove the al-sufficiency of the holy Scripture, and that it is the rule which all men unto the end of the World are tied to for the regulating of their faith and manners, which is my taske, and then I will conclude. But first, as I said, I will prove that the holy Scriptures were not ac­cidentally written, but of set purpose, and by speciall command, and that they are not obscure and darke in matters concerning salvati­on, and that they are to be read to the people. And first that they were not accidentally written, I thus evince.

Those bookes that were written by Divine inspiration, and by the coun­saile [Page 95]of God, for the salvation of mankind and for the benefit of the Church of God in all ages, and for this very end, that men might learne, and know the mind and will of God fully and cleerly, and have the certaine truth of the things they had heard, that they might be preserved and kept from all errors and upheld and comforted in every condition, they were not accidentally and occasionally written, and out of the peculiar mation and pleasure of the Penmen thereof, and by the will of man, but by the Spirit of God. But the holy Scriptures were written by Divine inspira­tion, and by the counsell of God for the very ends specified. Ergo, they were not accidentally and occasionally written, and out of the peculiar mo­tion and pleasure of the Pen-men thereof, and by the will of man, but by the Spirit of God. And for proofe of all these particulars the holy Scrip­ture it selfe is clearly on our side, 2 Tim chap. 3. v. 16. The whole Scripture, saith the Apostle, is given by divine inspiration, or inspira­tion of God. Now Mr. Montague Gods inspiration is Gods dictate, and command, as all that know any thing in Divinity can tell you, if yee be ignorant, and it is as much as to say, they were written by Gods own appointment; for what God inspires men to do, that he appoints and commands them to doe, so that it was not arbitrary in them to do it or not to do it, but they were inspired to it, and put upon that imployment to write the holy Scriptures, and there­fore the holy Scriptures through the whole Bible are called the Voice of God and the mouth of the Lord, and the lively Oracles which were uttered and spoke by God himselfe first, and afterwards delivered in writing unto the people by Moses and the other Pro­phets and holy Pen-men, according to Gods command, Acts 7. v. 38. and therefore the Scriptures were not accidentally written and by the peculiar motion and pleasure of men, as the Church of Rome most blasphemously affirmeth. S. Peter also is cleere in this point, his words are these in his second Epistle chap. 1. vers. 19, 20, 21. Wee have, saith he, a more sure word of prophecy, whereunto yee do well that yee take heed, as unto a light that shineth in a darke place, &c. Know­ing this first, that no prophecy of the Scripture is of any private interpre­tation: for the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the holy Ghost. Take notice first, Mr. Montague, of the occasion of these words, and then con­sider the expressions duly and you will easily from thence conclude that the Scripture was not accidentally written and by the will of man, but by command from God himselfe and of set purpose, and [Page 96]that the written word is the rule wee are to be guided by, and more sure then the Tradition of the very Apostles themselves, although they were both eye and eare witnesses of that they spake and told unto the people. For the Apostle Peter in this Epistle, confirmes all those Christians that hee writes unto, of the truth and certainty of the things that hee declared unto them, saying that the holy A­postles had not followed cunningly devised fables, when they made knowne unto them the power and coming of the Lord Jesus Christ, but were Eye-witnesses of his Majesty; for hee received from God the Father, honour and glory, when there came such a Voice unto him from the excellent glory, This is my beloved sonne in whom I am well pleased. And this voice which came from Heaven wee heard, when wee were with him in the holy mount. Here wee see the Apostle Peter with Iames and John, as it is in Mat. 17. were both Eye and Eare witnesses of Christs transfiguration and glory, and heard the voyce and the people by tradition and the relation of the Apostles that had seene those things, admired and believed them, and yet the Apostle Peter in this very place, signifieth unto them, that the writ­ten Word of God the holy Scriptures, the written Prophecies of the old Testament were a more sure Word than any Tradition, yea even of the Apostles themselves, though they were both eare and eye witnesses of that they related and preached unto others, and com­mends the people that they did take heed unto the written Word as a light that shineth in a darke place (no obscure things then Mr. Montague:) and he giveth them a reason why the Prophecies of the Scripture were a more sure Word than any traditions of men; be­cause, saith he, we know, that the Scriptures are not of any private interpretation, or from the peculiar or particular motions of men, or by the will of man: but holy men of God spake as they were moved by the holy Ghost, that is, we know and are most assured whatso­ever they declared either viva voce and by word, or whatsoever they spake by writing, for God speakes unto his people by his Prophets both by voyce and writing, as is apparent through the whole Scripture, Isaia 45.19. All that saith he we known was by Divine inspiration, and by the counsaile, command and dictate of the holy Ghost, and therefore must be more sure then all Traditions, because they are Gods commands, and writ of purpose for the direction of the people and not accidentally; which will yet more cleerly appeare if we consider some other places of holy writ, Deut. 30 [Page 97]Where Moses exhorting the people if they would avoid all Gods curses and procure his blessings and provide for their own eternall good and happinesse, that they should obey the voyce of the Lord, and doe all his Commandements, which are written in the booke of the Law, vers. 10. Here first he setteth downe, what voyce of God they should heare and what Commandements they should yeeld obedience unto, and that was to the written voyce of God and the written Commandements, which are written, saith he, in the Booke of the Law, not to the Traditions of men, and affirmes that they were written for this purpose, that they might not run wandering a­bout from place to place as men uncertaine, what was the will, plea­sure and commands of God, for they were written to this end that they might alwayes have them by them, and in their sight for the guide and direction of their obedience both towards God and to­wards their Neighbour: for this Commandement, saith he, which I command thee this day, is not hid from thee, neither is it farre off, it is not in Heaven, that thou shouldest say, Who shall go up for us to Heaven, and bring it us, and cause us to heare it, that we may do it? neither is it beyond the Sea, that thou shouldest say, Who shall goe over the Sea for us, and bring it us, and cause us to heare it, that we may doe it? But the Word is very neare unto thee, even in thy mouth and in thy heart, for to do it, vers. 11, 12, 13. It is written, saith he, and it was written to this end, that they might not be seduced by erronious opinions and carried about to the worshipping of other Gods and serving of them: as this Chapter sheweth and all the other holy Scriptures, and therefore was written not accidentally and by occasion, but by Gods owne command and inspiration. And Paul in Rom. 10. con­firmeth the same, vers. 6.7. and in the fourth Ch. of the same Epistle, vers. 21.22. shewing the end and reason why the holy Scriptures were written, he saith, it was not written for Abrahams sake alone, that it was imputed, but for us also, &c. for the comfort of all the sonnes and daughters of Abraham: signifying unto all believers and the deare servants of God, that God had as great a care that they should be taught aright how to please him, as Abaham the fa­ther of all the faithfull was, and withall, that he was the same God now he was then, not changeable for his service and spirituall worship, but if that they would obey him and believe in him with­out staggering and doubting as Abraham did and follow his com­mands, they should be blessed with Father Abraham: and for this [Page 98]very end, saith the Apostle, was the Scripture written by Gods owne appointment: and not accidentally. As in the 15 chapter and the fourth verse. Where he declareth, whatsoever things were written a­fore time, were written for our learning, that we through patience and comfort of the Scriptures might have hope. In these words is set down both the reason and the end why they were penn'd, viz. That through patience, and comfort of the Scriptures we might have hope, that is, that wee might by them learne patience in all sufferings, and be comforted in our greatest calamities, in seeing and reading what God hath done to his suffering servants in all ages, and how hee was with them in all their tribulations, and was afflicted in all their af­flictions and how the Angel, of his presence saved them, and how in his love and in his piety he redeemed them, and bare them and carried them all their dayes. Isa. 63. vers. 9. The Saints, by seeing what God had done, and by reading how that he carried his people through and over all diffi­culties, and that his Angels have ever beene their guard, and know­ing that God is still the same in all loving kindnesse to them that feare him, they are comforted, and attaine to more hope and con­fidence in God, and for this end was the Scripture written by Gods appoyntment, and by the inspiration of his holy Spirit, and not accidentally and by the will of men, but as they were moved by God himselfe and received the Word from his mouth, as all the Prophets did, Ezek. 3. vers. 17. And in the tenth of the first of the Cor. vers. 11. speaking of the judgements of God that fell upon evill doers and wicked and ungodly men, and such as provoke God by their sinfull courses, he saith; Now all these things happened unto them for examples: and they are written for our admonition, upon whom the ends of the World are come. Here we see God had an end why they should be written, which was upon counsell and deliberation in God himselfe, for the admonition of his people, and for the instruct­ing and teaching of them to take heed of all evill courses and wick­ed wayes, if they would avoid his displeasure and enjoy his favour and protection, and therefore the holy Scriptures now pend by Divine inspiration and Heavenly command for this very end, and not by the will of man accidentally. Innumerable more proofes to this purpose might be produced, to prove that the Scriptures were not accidentally but of purpose written, for the good of all men, and for the preserving of them from error, and that they might not be carried about with every wind of Doctrine, and the [Page 99]vaine traditions of men and be led by uncertainties. But I will content my selfe with one proofe more and so conclude this my first argument to prove that the Scripture was not accidentally writ­ten and by the will of man, Luk. 1. vers. 3.4. It seemed good to me also, saith S. Luke, having had perfect understanding of all things from the first, to write unto thee in order, most excellent Theophilus, that thou mayest know the certainty of those things, wherein thou hast beene in­structed. Here are three things worthy of observation, the first that he had a perfect understanding and true information of the things he wrote, as having received them from eye-witnesses, and such as were without exception, being Christs Ministers and such as would not lie or relate untruths; the second thing observable is, that he hath set down all the things, distinctly, plainly, and orderly, that there may be no difficulty in reading of them; the third thing ob­servable is, the reason why they were written and not left to Tra­dition, because, saith the Evangelist, thou maist know the certainty of those things wherein thou hast beene instructed. So that the Lord declares by these words that the Pen-men of the holy Scripture did not write accidentally and upon any slight occasion, and of their own wills and peculiar motion, but that they were moved unto it by God himselfe, and that all Scripture was given by Gods inspiration and command, and for this end, that they may know the certainty of the things wherein they have beene instructed, which otherwise they could not have knowne, by reason of the great variety and difference that would have beene in them, if they had beene delivered by Tradi­tion: for every one would have added and detracted, as had seemed best unto him, unto the story, as we see it dayly in all matters and oc­currences out of a mans owne sight, and beholding with what va­riety these things many times are related, so that no man can tell the truth of them, till the eye-witnesses or standers by give the true relation of them by writing to the World, which men ordinarily use to believe, especially if these men be of credit and reputation that pen them. So for the very same end, that the certainty of these things might bee knowne, that Christ both taught, did, and suffered for the Redemption of mankind, and for the good of the Church to the end of the World, the Lord moved holy men to both speake and write what was spoke and written in the old and new Testament, for the learning of his people and the teaching of them, Patience, Comfort, Hope, Faith, [Page 100]and all other graces, and that they might indeed have the certainty of his will and pleasure what to cleave and stick to, and from which they may not be moved, though they should be taught otherwise by an Angell from Heaven, Gal. 1. vers. 8. And this I say was the end of the writing of the holy Word of God, and that by Gods inspiration, dictate and command, and not accidentally, as the Church of Rome blasphemously affirmeth for the enervating of the authority of the holy Scriptures, and indeed for the overthrowing of the honour and dignity of our great Prophet Christ Jesus, who o­therwise should not be as faithful as Moses in the house of God, if he had not commanded all things to be writ that he would have taught to his people, which is blasphemy to thinke. And thus much shall suffice to have spoke for proofe of my first argument that the holy Scriptures were written by Divine inspiration and Gods command and of set purpose, and not accidentally, and by the Will of men.

My second Argument is this. That which was written for the safety of the people, and for the preserving of them in the true Religion, that was not accidentally written, or by the will of man, but by Gods appointment and of set purpose and for the good of all the Church: but the holy Scriptures were written for the safety of the people, and for the preserving of them in the true Religion, Ergo, they were not accidentally written, or by the will of man, but by Gods appointment and of set purpose. For proofe of this, heare what Paul saith, Phil. 3. vers. 1. Finally my Brethren, saith he, rejoyce in the Lord. To write the same things to you, to mee indeed is not grievous, but for you it is safe: Beware of doggs, beware of evill workers, &c. He had preached unto them and taught them the Truth former­ly, and given them also caveats, to take heede of and beware of doggs, and of evill workers, that is, of false Teachers, but he did not thinke that sufficent for their safety and for the preserving of them in the Truth, unlesse he did set downe in writing the sum of what he had taught, and send it unto them, with a command also, that they should walke and order their faith and manners, their lives, and conversations according to that they were instructed in by him, both in word and example, vers. 16. Saying, let us walke by the same rule, I then gave you, and now in writing send unto you, and see yee swarve not from it and from our example, for it is safe for you so to do, and by that you shall be preserved from the errors of false Teach­ers. But take notice, I pray, of the Apostles expression, he doth not [Page 101]say only, that it was for their safety that he wrote unto them, but that it was for their safety that he wrote the same things hee had taught them before, to shew unto all men their weakenesse how soon they are ready to forget the things that are taught them of God, and how frayle they are and ready to be seduced from the true Re­ligion, if they had not the Scripture to guide and direct them; and if the Christians in the Apostles time had need of the written word for their safety, and that they might be preserved from the errors of the times, and they were then tyed to be ruled and governed by them, how much more neede have we of the holy Scriptures now, when wee have not the holy Apostles amongst us, and with how much care and diligence ought we constantly to reade and cleave un­to the holy Scriptures, seeing that they were by Gods appointment and inspiration and not accidentally written for this very purpose that they might be a rule of direction to us for the preserving of us in the true Religion? S. Peter likewise in his second Epistle, chap. 1. confirmeth the same truth in these words, vers. 12. Wherefore I will not be negligent to put you alwayes in remembrance of these things, though yee know them and be established in the present truth. 13. Yea, I thinke it meete, as long as I am in this Tabernacle, to stir you up, by putting you in remembrance, vers. 15. Moreover, I will indeavour, that yee may be able after my decease to have these things alwayes in remembrance. In these words, we may take notice of these particulars, first, that those S. Peter wrote unto were not ignorant people, but knowing and understanding people and such as were grounded and established in the Truth: the second particular, that S. Peter neverthelesse thought it meete to stirre them up, and put them in remembrance whiles he lived, and that they might also be able after his decease to have these things alwayes in remembrance, and that the Scriptures might be the everlasting rule to all sorts and degrees of people, yea the most learned and knowing men, and the most established in the Truth have need of the Scriptures for their still direction, and that not for a time but alwayes, and this was the end for which the holy Scrip­tures were pend and that by Gods own appointment, who inspired the holy Prophets and Apostles, and all the other Pen-men of the Sacred writ, and dictated unto them what they should write, and all for the establishing of the people more and more in the Truth, and that they might not be carried about with every winde of Doctrine, Eph. 4. v. 14. And therefore it doth of necessity follow, that the [Page 102]Word of God was not accidentally written, or by the will of man, but by Gods appointment, and by his holy Spirit, and of set pur­pose. And this shall suffice to have spoken of my second Argument. My third Argument is this.

That of which there was a necessity of writing, for the common salva­tion and for the encouragement of all Christians, earnestly to contend for the faith which was once delivered to the Saints, that was not penned ac­cidentally and occasionally by the peculiar motion and will of man, but by the inspiration and moving of the Holy Ghost, and of set purpose. But the sacred Scriptures were written of necessity for the common salvation, and for the animating and encouragement of all Christians, earnestly to contend for the faith which was once delivered unto the Saints. Ergo, they were not accidentally and occasionally penned, and by the peculiar instigation of man, but by the inspiration and moving of the Holy Ghost, and of set purpose. And for proofe of this, see what Saint Jude saith, ver. 3. Beloved, saith he, when I gave all diligence to write unto you of the common salvation: it was needfull for me to write unto you, and ex­hort you that you should earnestly contend for the faith which was once delivered unto the Saints. And Saint John in his first Epistle, chap. 2. v. 21. I have not written, saith he, unto you, because ye know not the truth: but because ye know it, &c. and in the 14, 15, 16. vers. Let that therefore abide in you, saith he, which ye have heard from the beginning: if that which ye have heard from the beginning remaine in you, ye shall also continue in the Sonne, and in the Father. And that is the promise that he hath promised, even eternall life. These things have I writ unto you concerning them that seduce you. Here the Apostle Saint John writes unto knowing and understanding Christians, and sets before their eyes the examples of some that were fallen away and gone from them, to the end to make them more watchfull and diligent in taking heed unto themselves, that they be not led away by the errour of the world, but, saith he, they were not of us, for then they would have continued with us: but they went out that they might be made manifest that they were not of us. And withall he forewarnes them of false Teachers, and gives them rules of direction in writing, and directs them to all sorts of people, fathers, young men, and very little children, to the end they should all read them, and have them continually by them, and observe them diligently, if they would be preserved from all errours, according to that of St. Paul, 1 Cor. 10. vers. 12. Let him that thinketh he standeth, take heed lest he [Page 103]fall; and that they might not fall away from the truth, he exhorts them in the place above cited to abide in the truth, which they had heard from the beginning, that was in the faith once delivered unto the Saints, and for their comfort he assureth them, if that truth they have heard from the beginning shall remaine in them, they shall also continue in the Sonne, and in the Father, that is, they shall have eternall life, and not onely be freed here from all the errours of the times, and of Antichrist, but be everlastingly blessed, as the expresse words declare; and therefore he tieth them all to the writ­ten Word which was of purpose penned by the inspiration of the holy Ghost, and by the appointment of God, and his peculiar mo­tion, and not accidentally and by the will of man, and for this very end that they might not by vaine Traditions and erroneous opini­ons of any Antichrists, be seduced and fall away, as others had done. And thus much shall serve to have spoke for the confirma­tion of my third Argument. The fourth and last followeth.

That which God himselfe writ with his owne hand, and that which was penned by speciall command from himselfe, for the salvation and edi­fication of the whole Church, that was not accidentally and occasionally written, and by the peculiar motion of the Pen-men, or by the will of man, but by the speciall appointment of God, and by the inspiration of his holy Spirit, and of set purpose: but the holy Scriptures were all of them either written by God himselfe and with his owne hand, or by his speciall command and appointment and by the inspiration of his holy Spirit, and of set purpose, for the salvation and edification of the whole Church: Ergo, they were not accidentally or occasionally written and by the peculiar motion of the Pen-men, or by the will of man. For proofe of all which, let us see what the holy Scripture saith of these things, Exod. 31. ver. 18. Thus (when the Lord had made an end of communing with Moses upon Mount Sinai) he gave him two Tables of the Testimony, Tables of Stone, written with the finger of God. And chap. 32. v. 16. Deut. 9. v. 10. The Lord had spoke all these words out of the Mount, and there fully declared his will unto them, with thunderings, and light­nings, as is at large described in Exod. 20. yet such was his infinite mercy and love to his people, and so gracious he was towards them, and so desirous that they might not forget this Law, and by that fall into errour, and faile in their duty of thankfulnesse and obe­dience to him, in their duty of love and charity towards their bre­thren, as he recorded it, and writ it with his owne hand, that they [Page 104]might have a more venerable esteeme of it, and that not in Paper or Parchment, but in more durable materials, in two Tables of Stone distinctly and orderly set downe, to teach them that it was a perpetuall Law ever binding, and to continue to the end of the world. And when the Tables were by Moses out of zeale broke, the Lord againe of his unspeakeable goodnesse commanded others to be made, and he wrote on the Tables according unto the first writing, the ten Commandements, &c. Deut. 10. v. 1, 2, 3, 4. Now that which was written by God himselfe for the salvation of his people, and for the pre­serving of them from all errour, that was writ of set purpose, and not accidentally and occasionally, and by the peculiar motion of man: as all men that have not abjured their reason will easily per­ceive. But that is not all, Mr. Montague, that is to be taken notice of here, but we are to consider likewise, that what the Lord writ in the two Tables, was sufficient to the salvation of his people, if we had had no more written, so that none could have complained, that God had not revealed himselfe fully unto them; for our Saviour Christ the Messias, of whom the woman in John 4. ver. 25. said, that when he was come he would tell us all things, told the Ruler, asking him what he should doe, that he might have eternall life, that if he would enter into life, he should keepe the Commandements, Matth. 19. ver. 16, 17. if then the Commandements alone containe all things neces­sary to salvation, as is evident by Gods owne testimony and by Christs witnesse, how prodigiously blasphemous are they that affirme that all the holy Scriptures containe not all things necessary to salvation? but of this point in his due place. For the present the place cited before proveth that the Scripture was not written acci­dentally, as the Church of Rome impiously assert. But now I will goe on to prove that the holy Word of God was penned by speciall command, Exod. 17. v. 14. The Lord said there unto Moses, Write this for a remembrance in the booke, and rehearse it to Josua, &c. And Exod. 34. ver. 27. And the Lord said unto Moses, write thou these words, &c. And in Deut. 31.19. Now therefore, saith the Lord, write this song for you, and teach it the children of Israel, and put in their mouths, &c. Yea, the people were commanded to write the Commandements of the Lord upon the posts of the houses, and upon their gates, and to teach them diligently unto their children, and to talke of them to them, when they sate in their houses, and when they walked by the way, and at their lying downe, and at their rising up, Deut. 6. ver. 6, 7, 8, 9. and the same reiterated againe Deut. 11. [Page 105]v. 18, 19, 20, 21. So that the whole law was written by the command of God himselfe, and was appointed by him to be the rule by which his people should serve him, and by the keeping and obser­ving of the which Law, they should procure his favour and prote­ction, and enter into life eternall, if they could perfectly keepe and observe it, as is manifest by all the forementioned places: and in the 30. of Deuteronomy, they are all tied to the written Law, as a compleat rule, and witten by God himselfe, and by his com­mand penned by Moses for that purpose, as a compleate rule. And therefore, Master Montague, how dangerous a thing is it in any to slight the holy Scriptures, and to vilifie them, and to deny them their due honour, and to accuse them of imperfection, and to pre­ferre their owne Traditions before those lively Oracles? Is not this, Mr. Montague, to despise the holy Scriptures? The Authour to the Hebrews, chap. 10. v. 28. faith, He that despised Moses Law, died with­out mercy, under two or three witnesses. What then will become of those, that not onely despise Moses, and his writings, but the wri­tings of all the holy Prophets, and blessed Apostles, and Evangelists, and accuse them all of imperfection, and obscurity, and make them the cause of all errours, schismes, and heresies, and of all confusion, and that in the sight of a thousand witnesses? Is not this enough to provoke the Lord who is a consuming fire, to wrath and indigna­tion? Mr. Montague, as you love your salvation, take heed of such expressions. I am the more large in this businesse, because you spoke very contumeliously of the Holy Scriptures, as all can remember that were present, as that they were accidentally writ, and not of purpose to be the rule of faith and manners, and not a per­fect rule. But now to goe on, the Prophet Isaiah, chap. 8. vers. 1. had a speciall command to write, Moreover, the Lord said unto me, Take thee a great Roll, and write in it with a mans Pen, &c. And in the 30 chapter and vers. 8. the Lord saith, Goe write it before them, and note it in a Table, and write it in a booke, that it may be for time to come, and for ever and ever. And in Jerem 36. ver. 2. the Lord saith there, Take thee a Roll of a book and write therein all the words that I have spoken unto thee, against Israel and against Judah, and against all the Nations, from the day I spake unto thee, from the daies of Josiah even unto this day. And Habakkuk 2. ver. 6. the Lord commands the Prophet saying, Write the vision, and make it plaine upon Tables, that he may runne that rea­deth it. And St. John likewise had an expresse and particular com­mand [Page 106]to write the Apocalyps, chap. 1. ver. 19. Write the things, saith Christ, which thou hast seene, and the things which are, and the things which shall be hereafter. And this Commandement of writing is reiterated seven times in the second and third chapters of the same books. And the Prophet David speaking of all that he had both writ and taught the people in the second booke of Sam. chap. 23. ver. 2. The Spirit of the Lord spake by me, and his Word was in my mouth. The same may be said of all the holy Prophets, Apostles, Evange­lists, and of all the Penmen of holy Scripture, according to that of Saint Paul to Timothy, the second Epistle, chap. 3. ver. 3. All Scripture is given by inspiration of God, &c. and that of Peter in the second Epistle, chap. 2. ver. 20, 21. Knowing, saith Saint Peter, that no Prophesie of the Scripture, is of any private interpretation: for the Pro­phesie came not in old time, by the will of man, but holy men of God spake, as they were moved by the holy Ghost. I will conclude this point with that of Saint Paul in the first of Cor. chap. 14. ver. 37, 38. If any man thinketh himselfe to be a Prophet, or spirituall, saith he, let him acknow­ledge, that the things I write unto you, are the Commandements of the Lord. But if any man be ignorant, let him be ignorant still. As much as if he should say, if any man will not acknowledge and take no­tice that I write nothing but what God hath given me in command to write, and which I pen by his speciall inspiration, and as he hath moved me, but will still persevere in his ignorance, and thinke that I write out of my owne particular and peculiar motion, and acci­dentally and occasionally, let him still continue in his ignorance, I will not dispute with him, nor bring any argument for the further convincing of him, but if any man will be ignorant, let him be igno­rant still. So say I unto you, Mr. Montague, if you will not, not­withstanding all I have now said, believe that the holy Scriptures were written by the speciall command of God, and by his holy Spirit, and not occasionally and accidentally (as you and the Church of Rome affirme) and by the will of man, then you may continue in your ignorance and be ignorant still; but for the Church of England she doth verily believe that the whole written Word was given by divine inspiration, and by the special command of God, to the end that it should be a rule of our faith and man­ners, and that it is the very Word of God, and his lively Oracles, as having the testimony of Christ himselfe, Luke 24 Luke 16. John 5. and many other places, and Saint Paul, Rom. 3. and Saint Peter in [Page 107]his second Epistle, chap. 3. v. 15, 16. confirmes the authenticality of St. Pauls Epistles, and of all the holy Scriptures, and affirmes that they were written for the comfort and benefit of all the faith­full, and commands them to make them the rule and guide of their faith and manners which if they doe, he promiseth them that they shall not be led away by the errour of the wicked, and from their owne stedfa [...]nesse, but that they shall grow in grace, and in the knowledge of the Lord Jesus, which is his prayer that they might do, and it is and shall be my earnest prayer for you also, Mr. Montague, that the Lord would open your eyes, and that you may see your errours and renounce them, and at last believe that the holy Scrip­tures are Gods very Word, and were writ by his speciall command, and are to be the rule of our fath and manners, and by the which we shall be judged at the last day. And this shall suffice to have spoke concerning this point.

Now I come to prove that the holy Scriptures are not obscure and darke, but cleare and perspicuous in all things that concerne salvation. David in the 19. Psal. ver. 7, 8. The Law of the Lord, saith he, is perfect, converting the soule, The testimony of the Lord is sure, ma­king wise the simple. The Statutes of the Lord are right, rejoycing the heart, the Commandement of the Lord is pure, enlightning the eyes. Here are two things, Master Montague, confirmed by David, who wrote by the Spirit of God, which cannot erre; the first is, that the Law of the Lord is perfect and converting the soule, and making wise the simple: the second, that it is cleare illuminating the eyes. What Blasphemy then is it in the Church of Rome, to accuse the whole Scripture, not onely of imperfection, but of darknesse and obscurity? Yea, what else is it but to give the Holy Ghost the lie, who saith, that the holy Scripture is not onely perfect, but illuminating, and enlightning the eyes? And in Psalm. 119. v. 103. Thy Word, saith he, is a Lampe unto my feet, and a light to my waies. And in the 130 verse, The entrance of thy Word, saith he, giveth light, it giveth under­standing to the simple. So that there are none, Master Montague, that will not turne their backe upon this Lampe, but may see the light of it. And in Proverb. 1. ver. 2, 3, 4, 5. among the praises of the holy Word he saith, That it giveth subtilty to the simple, and to the young man knowledge and discretion. And in the 6. chap. ver. 23. he saith, That the Commandement is a Lampe, and the Law is light. And in chap. 8. ver. 8, 9. All the words of my mouth, saith he, are in righteousnesse, &c. [Page 108]they are all plaine to him that understandeth, and right to them that find knowledge. Infinite places to this purpose might be cited, but I will content my selfe onely with two more out of the New Testament, 2 Cor. 4. v. 3, 4. If our Gospell, saith the Apostle, be hid, it is hid to them that are lost: to whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospell of Christ who is the image of God, should shine into them. Take notice, Mr. Monta­gue, that as the Sunne, though it shineth forth never so gloriously, and in all its greatest brightnesse, yet the blind see never the more; in like manner, though the holy Scripture be never so cleare and perspicuous in all things necessary to salvation, yet the unbelievers and incredulous, whose eyes the God of this world hath blinded, they can neither see nor comprehend the light of them. St. Peter in his second Epistle, chap. 1. v. 19. We have also, saith he, a more sure word of Prophesie, whereunto you doe well that ye take heed, as unto a light that shineth in a darke place, untill the day dawne and the Day-starre arise in your hearts. If the holy Apostle Peter compares the writings of the Old Testament to a light, and the Scripture of the New Testa­ment unto the Day-starre, what wickednesse then is it, Mr. Monta­gue, in the Church of Rome to accuse all the holy Scriptures of ob­scurity and darknesse, and to make them the cause of all errours and heresies, and of all confusions?

I will now, Mr. Montague, briefly prove that the people ought to read the holy Scriptures, and that it is their duty to study them dili­gently, and that it is a great and insufferable injury and wrong done to them by the Church of Rome to take the Scriptures out of their hands, and to prohibite the reading of them, for in that, they like the Scribes, Pharisees, and Lawyers, take away from them the Key of knowledge, and the meanes of their salvation, Luke 11. v. 52. contrary to the command of God, and Christs precept, who was the onely Prophet of his Church, whom we are bound to heare and obey in all things, Matth. 3. Matth. 17. This, Master Montague, I will first doe, and then come to the point. The Lord, after that he had proclaimed his Law unto the people, and writ it with his owne hand, commanded all the people carefully to observe, to doe ac­cording to that he had taught them, and that they might the better remember it, he enjoynes them to keepe it in their hearts, and to write it upon the Posts of their houses, and on their gates: the words are these, Deut. 6. ver. 6, 7, 8, 9, All these words which I command [Page 109]thee this day, shall be in thine heart, and thou shalt teach them diligently unto thy children, and shalt talke of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a signe upon thy hand, and they shall be for frontlets between thine eyes. And thou shalt write them upon the posts of thine house, and on the gates. And in the 11. chapter of the same booke he reiterates the same command, vers. 18, 19, 20. Therefore, saith the Lord, shall ye lay up these my words in your heart, and in your soule, and bind them for a signe upon your hand, that they may be as frontlets between your eyes. And ye shall teach them your children, speaking of them, when thou sittest in thine house, and when thou walkest by the way, when thou liest downe, and when thou risest up, and thou shalt write them upon the doore posts of thine house, and upon thy gates. Here is precept upon precept, as if the Lord could never have spoke enough unto the people, to stir them up to the diligent learn­ing and studying of his holy Lawes, and all for their owne good, that their daies might be multiplied, and the daies of their children, as the daies of Heaven upon the earth, vers. 21. So that it had been a pro­digious thing in Israel, to forbid the people the reading of Moses his writings and books, when God commanded all the people, without exception, to write his Laws upon the posts of their doores, and upon their gates, to the end that all men of what ranke or qua­lity soever they were, might read them, and square their lives accor­ding to them, and yet the Church of Rome contrary unto Gods command forbids the people either to read, or have the Scripture in their houses. And in the 34. of Isaiah, ver. 16. Seeke ye out of the booke of the Lord, and read, &c. The Prophet here addresseth his speech to all the people of the earth, as is evident by the beginning of the chapter. And in Malachi 4. vers. 4. Remember ye, saith the Prophet, the Law of Moses my servant, which I commanded unto him in Horeb, for all Israel, with the Statutes and judgements. Here likewise all the peo­ple are commanded and enjoyned to the reading and remembring of Moses Law. Yea Kings themselves and Governours are comman­ded to read the Law, and to governe themselves, and the people committed to their charge, according to the Law of God, Deut. 17. ver. 18, 19. And it shall be when he sitteth upon the Throne of his King­dome, that he shall write him a copy of this Law in a booke, out of that which is before the Priests, and the Levites. And it shall be with him, and he shall read therein all the daies of his life: that he may learne to [Page 110]feare the Lord his God, and to keep all the words of his Law, and these sta­tutes to doe them: that his heart be not lifted up above his brethren, and that he turne not aside from the Commandement to the right hand or to the left: to the end he may prolong his dayes in his Kingdome; hee and his children in the middest of Jsrael. H [...]re we see the Kings themselves are as strictly commanded to keepe the Law of God, as the meanest of the people. And Josua 1. v. 7, 8. Only be thou strong and very coura­gious: that thou mayest observe to doe according to all the Law, which Moses my servant commanded thee: turne not from it to the right hand or to the left, that thou mayest prosper whithersoever thou go [...]st. This book of the Law shall not depart out of thy mouth, but thou shalt meditate there­in day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shall have good successe. Josua was the Generall of their Army, and yet hee is by an expresse command injoyned to reade, and me­ditate in the holy Scriptures night and day, and commanded not to turne to the right hand or to the left, but to order his life and go­verne the people according to the same, all the dayes of his life. And Josua in the 23 Chap. vers. 6. exhorts the people saying, Be ye of a valiant courrage to observe, and do all that is written in the book of the law of Moses, that ye turne not there-from, to the right hand or to the left. He ties all the people to the written Law, and commands univer­sall and constant obedience unto it, and promiseth them blessings from God if they shal obey, and pronounceth judgements from God against them, if they shall rebell and be disobedient; and for the more animating of them to the duty of obedience, he sets his own example before them, Chap. 24. v. 15. with his resolution, that hee and his house would serve the Lord, if others would not, and by that, he teacheth every one their duty, that if all the world would go from God, yet every one of us is particularly bound to cleave unto him, and the way to cleave unto the Lord, is, to follow the di­rection of his Law, and continually to have it before our eyes and in our hearts, according to Solomons counsell frequently set down. My sonne, saith he, Pro. 3. vers. 1. Forget not my Law, but let thy heart keepe my Commandements: for length of dayes and yeares of life, and peace shall they adde unto thee. Let not mercy and truth forsake thee: binde them about thy necke, write them upon the Table of thy heart. So shalt thou finde favour, and good understanding in the sight of God and man. Solomon contents not himselfe only to teach all men their du­ty, [Page 111]but withall, shewes them the benefit that redoundeth and a­riseth from it, viz. All manner of blessing according to that of S. Paul the first of Timoth. chap. 4. vers. 8. Godlinesse is profitable unto all things, having promise of the life that now is, and of that which is to come. And in the sixth Chap. vers. 20. My sonne, saith he, keepe thy fathers commandement, and forsake not the Law of thy mother. That Law saith Solomon, that God gave unto thy Father, and to thy Mother, and injoyned them in the sixt of Deut. and the 11. to teach unto their children, that Law and Commandement keep thou and forsake it not, yea binde them continually upon thine heart, and tie them about thy neck. When thou goest, it shall leade thee; when thou sleepest, it shall keepe thee; and when thou awakest, it shall talke with thee; for the Com­mandement is a Lampe, and the Law is light, and reproofes of instructi­on are the way of life. Infinite places more might be alledged out of all the holy Scriptures of the old Testament, where all the holy Prophets exhort the people to the studying, meditating, and read­ing of the Law, and where they pronounce them blessed that de­light and meditate in the Law night and day, Psal. 1. But now let us see what Christ and his Apostles taught us in the new Testament, and what the practise of all the Saints and holy men of God was in those dayes. Christ, in John 5. v. 38. saith, Search the Scriptures, for in them yee thinke to have eternall life, and they are they that testify of mee. And in Luke 16. vers. 29.30. in the person of Abraham, hee sends all that de [...]re salvation and to be freed from the torments of Di [...]e [...], to Moses and the Prophets, and bids them heare them. And tells them farther, [...] if [...]y will not heare Moses and the Prophets, though one should arise from the dead they would not be perswaded, no miracles will be so prevalent and available either to instruct them or deterre them from their sinfull courses as Moses and the Prophets, and therefore the Lord Jesus the Prophet of his Church ties them to the written Word. And in both these places our Saviour speaketh un­to all the people, and not unto the Doctors and Teachers onely. And S. Paul the Doctor of the Gentiles writing to the Colossians, and in them to all Christians as S. Peter in his second Epistle confirm­eth, Chap. 3. vers. 16.17, saith, Let the Word of God dwell in you richly, in all Wisdome, teaching and admonishing one another, in Psalmes, and hymnes, and spirituall songs, singing with grace in your hearts to the Lord. And whatsoever yee do in word or deede, do all in the name of the Lord Je­sus, giving thanks to God and the Father by him; words, Mr. Montague, [Page 112]worthy of serious consideration. The Apostle sayes not, let the Word of God be received into your Families and be sure, you have it among your Bookes, that you may now and then reade it; but saith he, let it dwell in you: let it be in your hearts and reside there, and let it dwell richly in your hearts, not in a poore and beggerly manner, content not your selves only with the knowledge of some parts of it, and storyes of it, but be furnished with the full know­ledge of all the holy Scriptures, that like the good Scribe, you may be ever able and ready to bring out of the old and new Trea­sury, that is, out of all the old and new Testament, the sweete and comfortable promises and gracious instructions, by which you may alwayes be able in all conditions to support and comfort your selves, and teach and instruct others, and let it be your rule and direction, for the ordering of your thoughts, words and actions, that whatsoever you do, in word or deede, you may doe all in the name of the Lord Jesus, all according to his will, that you may with rejoycing call upon his name for his speciall assistance and blessing upon what you either do or goe about, which you with boldnesse and assurance of being heard may doe, if you do that which is good and according to his will and word: and therefore be sure you do nothing, neither secretly nor openly, that you have not a warrant for, out of Gods Word, and in the doing of the which you may never be ashamed, though all the World did see you, which you shall never be, if you follow the direction of the Word of God, and continually set the rule of his Law before your eyes, and have it written in your heart, which will ever teach you, that we being delivered out of the hands of our enemies, might serve him without feare, in holinesse and righteousnesse before him, all the dayes of our lives, Lu. 1. vers. 74.75. These are the imployments of Christians holinesse and righteousnesse before him, in Gods presence, not for a time, but all the dayes of our lives, universall and constant obedi­ence, to be holy in all manner of conversation is required of Chri­stians by the Law of God, 1 Pet. 1. and that yee may be alwayes thus imployed and taken up, and teach and admonish others concerning their duty and speake the Oracles of God, 1 Pet. 4. vers. 11. Let the Word of God, saith he, dwell in you richly, let it alwayes cohabit with you, and reside in your soule, that you may live by faith, and die with comfort, and therefore doe nothing contrary unto this bles­sed Word, and grieve not the holy Spirit of God by whom you are sealed [Page 113]unto the day of Redemption, Ephes. 4. vers. 30. Mr. Montague, I shall now intreate you a little to consider with your selfe, and examine, how the Church of Rome obeyes these-precepts and commands of God and of the great Prophet, and of the blessed Apostle, and whe­ther or no by her disobedience and Rebellion shee deservedly hath not lost the Title of a true Church, which by S. Paul, first of Tim. 3. is called the ground and Pillar of truth, in that every true Church putteth not the Candle and light of the Word under a Bushell, but setteth it up and holdeth it forth, maintaines and defendeth it, and offereth it to the view and hearing of every one. But doth the Church of Rome this Mr. Montague? Nay, doth shee not take the Word of God, the everlasting Gospell out of the hands of the people and deprive them of that Key of knowledge, and punish the reading of it with severest cruelty, and the but having of it in their houses in the vulgar Tongue, with the Inquisition and death? Christ our Prophet sayth, Search the Scriptures. S. Paul the Teacher of the Gentiles sayth, Let the Word of God dwell in you rich­ly, &c. And the Church of Rome prohibiteth the reading of the Scripture, and is so farre from letting the Word of God dwell in the hearts of the people, that shee will not permit them to have it in their houses. How then is she I pray you the ground and pillar of Truth, when shee is the mother of error and confusion? for our Saviour in the 22 of Matthew sayth, Yee erre, not knowing the Scriptures. That Church then, that taketh away the Scrip­tures from the People, is no true Church, but an erroneous and false Church. Consider I pray, what I say, and suffer not your selfe to be deluded. But I will go on a little farther, to shew the wick­ednesse and sacrilegious dealing of the Church of Rome in this point, and how farre shee is gone from both the precepts of God, and of our Lord Jesus Christ, and of all the holy Apostles, and from the example and practice of all the Primitive Christians, whose examples in all well-doing wee are bound to follow: Christ in Luke 11. vers. 28. sayth, Blessed are they which heare the Word of God and keepe it. If they be blessed that heare the Word of God and keepe it; then they also are no lesse blessed, that reade the Word of God and keepe it. So saith S. John, Revel. 1. chap. 3. Blessed is he that rea­deth, and they that heare the words of this Prophecy, and keepe those things that are written therein: for the time is at hand. If our Saviour Christ and his blessed Apostles were upon the earth, men and women would [Page 114]desire to heare their Sermons. What a wickednesse and sacriledge th [...]n is it in the Church of Rome to hinder the people of blessednesse, and to keepe them from happinesse and life eternall, when they will not let them read the Sermons Christ and his Apostles preached unto the people? What will they be able to answer to the righteous Judge of the whole World at the last day, for their unrighteous and un [...]ust dealing in robbing the poore people of the Word of Life? S. Peter saith, 2 Epi [...]t. chap. 1. vers. 19. Wee have a more sure Word of prophesy, to which you d [...]e well to take heed as to a light in a darke place. Here S. Peter prayses and commends those that reade the holy pro­phets, and his pretended successor the Pope, hee blames those that reade the Gospell, and punisheth with fire and faggot, those that have either Law or Gospell in their houses. What thinke you Mr. Montague, of this businesse? Tell mee ingenuously the next time I see you, what you thinke of your father the Pope, whether hee be not as honest a Genleman as ever went over a house. Now I pray looke upon the practice of the primitive Christians, it is said of that noble Eunuch, Acts 8. vers. 27.28. to his eternall prayse, that came to Jerusalem to worship, that as hee returned sitting in his Chariot hee read Esaias the Prophet. Without doubt if hee read him before he was a Christian, he read him much more and more fre­quently after hee was a Christian: and if hee read the Prophets before hee understood them, it is very like that he was a more dili­gent Reader of them, when he understood them; and yet notwith­standing Mr. Montague, this was no Church-man, that I may speake in your dialect, but a secular Lord, the Treasurer of the Queene of Ethiopia. It was his greatest honour that he was a reader of the holy Scripture, and in the Church of Rome it is an infamy and hainous crime that is expiated with death, for any secular men to reade the Prophecies and Scriptures, or to have them in their houses. What thinke you I pray Mr. Montague of this dealing of the Church of Rome towards her sonnes and children? Is shee not a very cruell step-mother, that thus murthereth her poore childrens soules and bodies, that snatcheth the Paps and Breasts by which they should be nourished out of, their mouthes, and keepes away the Milke of the word from them? It is said of the Bereans, Act. 17. vers. 11. to their everlasting honour, that they were more noble than they which were at Thessalonica, and wherefore were they more honorable? because saith S. Luke, they received the Word with all readiness, searching the [Page 115]Scriptures dayly, whether those things were so. And this was a thing very laudable in them, and left for our imitation, and to be a Lesson for all men, that they should examine whatsoever is taught them, and by whomsoever, by the holy Scripture, which to do in the Church of Rome, would be punished with all severity as you know very well Mr. Montague. It was Timothies praise, 2 Tim. 3. v. 15. That he knew the Scriptures from his child-hood, and that in those tender yeares hee read the Word of God. Here we have the example of a youth to his ever honour, who was acquainted with the holy Scriptures, and the very reading of them would be punished in old men in Italy or under the Popes Dominions. What a desperate height of sacrilegious wickednesse is the Church of Rome now ar­rived to, that dares against the command of God, and against all justice and honesty take the Word of God and the holy Scriptures out of the hands of the people, for whose cause principally they were writ? For the Apostles writ most of their Epistles not to the Presbyters and Bishops, but to the Churches in generall. To the Churches of God, to the sanctified in Jesus Christ, and to all those that call upon the Name of our Lord Jesus Christ. So Paul to the Corinthians the 1. Chap. 1. vers. 2. & 2 Cor. 2. vers. 1. Galat. 1. vers. 2. Ephes. 1. vers. 1, &c. And that hee might cleerly demonstrate, that hee writes as well to the people as to the Ministers and Pastors, he discriminateth and distinguisheth them, Phil. 1. v. 1. Paul and Timothy servants of Jesus Christ, to all the Saints in Jesus Christ which are at Philippi, with the Bishops and Deanes. And S. James addresseth his Epistle to the twelve Tribes that are scattered abroade, Iames 1. vers. 1. And S. Peter writes his first Epistle to the strangers scattered through Pontus, Galatia, Cappa­d [...]cia, Asia and Bithynia, vers. 1. And his second Epistle is yet more generall, To them that have obtained like pretious faith with us, through the Righteousnesse of God and our Saviour Jesus Christ, vers. 1. What unjustice therefore is it Mr. Montague in the Church of Rome, to take these Epistles out of the hands of Christians and Believers to whom they are sent and dedicated? S. Iohn in his first Epistle and second Chap. saith, that hee writes to Fathers, to young men, and to little children, to this end, to oblige and tie all people of what age, qua­lity or degree soever they be, to reade his Epistle. Hee writes his second to an honorable Lady, who without doubt made no scruple to reade it in her Family. But in the Church of Rome this is not per­mitted to the people to reade the holy Scriptures, or to heare them [Page 116]read in the vulgar Tongue without eminent danger and severe punishment, if it be known. Although the Apostle in expresse & for­mall words hath commanded that his Epistles should be read by all the people, as we may see in his Letters to the Colossians, Cha. 4. v. 16. and to the Thessalonians, When yee have read this Epistle, saith he, cause that it be read also in Laodicea, &c. And in the first of Thess. 5. vers. 27. I charge you by the Lord, saith the Apostle, that this Epistle be read to all the holy Brethren. But in the Church of Rome, such a miserable and de­generating age we live in, the holy Scriptures are snatcht and taken out of the hands of the people, and impious Legends and scurrilous Pamphlets are put into their hands. But to conclude this point, S. John in 1 Revelation, vers. 3. Blessed are they, saith, S. John, that reade, and they that heare the words of this Prophesy, and keepe those things which are written therein. If the Spirit of God Mr. Mountague calls and pronounces those blessed, that read the Booke of the Re­velation that is the difficultest of all the Scriptures, how much more blessed ought wee to thinke those, that read the holy Gospells and all the Epistles of the holy Apostles, and the other Scriptures, which containe many things in them, yea all things neces­sary to salvation, very familiar and easy to be understood? There­fore needs must that people bee unhappy, yea cursed, that are de­prived not onely of so great felicity, but of all true comfort. By all this that I have now said, to prove that the sacred Scriptures were not accidentally written but by command, and that to be a rule of direction to all, and that they are not darke and obscure, and that the people ought to reade them and study them all which our great Prophet the Lord Jesus hath both taught and confirmed, and his bles­sed Apostles after him, whom he hath commanded us to hear, saying, He that heareth you heareth mee, and he that despiseth you despiseth me, and him that sent mee, Luke 10. vers. 16. It is very evident that the Church of Rome doth onely in word acknowledge Christ to bee the King, Priest and Prophet of his Church, but in workes overthrow all his offices and annihilate as much as in them lies the whole worke of our Redemption, and the whole worship of God, by bringing in a worship and service of their own, which neither the King, Priest and Prophet of his Church, nor any of his blessed A­postles hath ever taught us. But it wil yet more cleerly be elucidated by that that insueth, when I shal manifestly prove that the holy Scrip­tures containe all things necessary to salvation, & that perspicuously [Page 117]and clearly; and that they are to be the only rule of our faith and man­ners, and that all Christians are tied onely to them to the end of the world, and that they are not to swarve in any thing from them, though an Angell from Heaven should teach them otherwise, Gal. 1. both which the Church of Rome doth deny, and in that manifestly declare that she maketh Christ a Prophet no farther than pleaseth her selfe, when she addeth her owne Councels, Fathers, Canons, and Traditions, and unwritten verities (as they call them) and ma­keth them not onely of equall authority with the written Word of God, but preferreth them farre before the holy Scriptures, when she affirmeth that without them the Scriptures cannot be a compleat and perfect rule for the ordering of our faith, lives, and manners, which is not onely a point of high blasphemy, but indeed an utter overthrowing of the Propheticall Office of Christ, as I said before, and a bringing in of a new Religion. And now, Master Montague, I am come to prove these two last points, viz. that the holy Scriptures containe all things necessary to salvation; and that they onely are to be the rule of our faith, lives, and manners, to the end of the world; and this, you know, was the taske I tooke upon me to make good, and had your promise, if I performed it, that you would be a Protestant. To begin therefore with the first, that the holy Scrip­tures containe all things necessary and sufficient to salvation; I thus prove it.

That which is able to make us wise unto salvation, containes all things in it necessary and sufficient to eternall life and happinesse (or else we should be wise but in part.) But the holy Scriptures are able to make us wise to salvation: 2 Tim. 3. v. 15, 16, 17. Ergo, they containe all things necessary and sufficient to eternall life and happinesse. And by conse­quence, we ought in matters of faith and religion, to content our selves onely with the holy Scriptures: which is manifest from the nature of the wisdome and perfection the Scripture speaketh of; for if the Scriptures be able to make us wise to salvation, and the very man of God perfect to every good worke, as after we shall see, what need then have we of unwritten Traditions? For the wisdome that Saint Paul speakes of in this place, containes all per­fection of knowledge in it, and comprehends all manner of Lear­ning, and divine Science that may make a man happy here, and blessed hereafter. What imperfection then, Mr. Montague, can any man charge the holy Scriptures with, when they are able to furnish a [Page 118]man with all accomplished abilities, sufficiency and knowledge for living vertuously and piously here in this world, and for the saving of his soule eternally? for if the Scriptures of themselves be of such vertue and efficacy, the Spirit of God working with them, that in the matter of salvation, that great worke, they are able to bring men to perfection, yea happiness it selfe, and that eternall, then we ought onely to cleave unto them, and content our selves with their perfection, and not listen unto the vaine and lying oracles of the Pope. But now to the words themselves in order, which are the proofe of my Minor, with the occasion of them, in the exami­ning of the which I shall also answer to your evasions made at our disputation. From a child, saith the Apostle to Timothy, thou hast knowne the holy Scriptures, which are able to make thee wise unto salva­tion, &c. So that my minor is by this sufficiently proved, and much more clearly it will appeare by and by: when we consider both the occasion of these words, and the other expressions of the Apostle in the following verses, and what our Saviour Jesus Christ him­selfe saith of the holy Scriptures. The Apostle exhorts Timothy in the verse going before, which is the 14. saying, Continue thou in the things which thou hath learned and hast been assured of, knowing of whom thou hast learned them. In these words, the Apostle exhorts Timothy, and in him all Ministers and Christians to persevere and continue in the things and doctrines taught by him: with a rea­son why both Timothy and all Ministers and Christians should continue and remaine stedfast in that they had learned, Knowing, saith he, of whom thou hast learned them: for he had learned them of Paul the Doctor and Preacher of the Gentiles, that elect vessell, that was by Christ himselfe appointed to preach and carry his name among the Gentiles, Acts 9. and who was guided in all that he taught and writ by the Spirit of God, 1 Cor. 14. v. 37, 38. and who had preached unto them the whole counsell of God, Acts 20. and confirmed whatsoever he taught them out of the holy Scriptures, by which he convinced his enemies, as all his Epistles and Sermons prove, and as Paul himselfe witnessed before Felix, Acts 24. ver. 14. and chap. 28. and as Saint Luke testifies of him, Acts 28. ver. 23. saying, that Paul expounded and testified the Kingdome of God, perswa­ding them concerning Jesus, both out of the Law of Moses, and out of the Prophets, from morning till evening. Paul in all his teaching, to ma­nifest that he was guided by the unerring Spirit of God, confirmeth [Page 119]all his doctrines and preaching by the holy Scriptures, which were written by his inspiration, and therefore ever like it selfe: and with this manner of teaching was Timothy instructed, who having been not onely Pauls Scholler, but his owne sonne in the faith, 1 Tim. 1. v. 2. for he had converted him by his preaching, proving every thing he had taught unto him out of the holy Scriptures: and therefore he exhorteth him to continue and persevere in what he had learnt of him, and formerly been assured of, knowing that he proved all by the holy Scriptures, which thou, saith he, art very well verst in, having known them from thy childhood: and by all this he proved the soundnesse of his doctrine, that it was true and sure, being grounded upon the written Scriptures, and had not onely them for a witnesse of what he writ, but he appeales unto Timothy also to be his witnesse in this behalfe; as if he should have said, Thou Timothy knowest well the Scriptures, and that I taught nothing but out of the Scriptures; thou art my scholler, yea my sonne, and canst ever witnesse for me, that the doctrine that I have taught is of God, for it is agreeable in all things to the inspiration of his holy Spirit as he hath declared himselfe in the holy Scriptures, which are able to make thee and all men wise to salvation; and in this St. Paul is an example to all Ministers to confirme all by Scripture, and this I thought fit to speake of the occasion of these words; and now I come to the more full handling of them, and by them to prove the truth of my Minor; after that I have given an answer to your cavill and evasions, which was this, that Saint Paul in this place spake onely of the Scriptures of the old Testament, because said you, Paul writes only of those Scriptures which Timothy had learned from his youth, and they were onely the Scriptures of the old Testament that Timothy was instructed in. This, Mr. Montague, was your eva­sion, which if it be true, will notwithstanding adde force and strength unto my argument, as I then proved, and shall by and by more clearely and fully evince. But, Mr. Montague, that Saint Paul in this place joynes the Scriptures of the new Testament with those of the old, is most manifest by the addition following, saying, Which are able to make thee wise unto salvation, through faith which is in Jesus Christ, which words perspicuously evince, that to the know­ledge of the old Testament, he joyneth likewise the doctrine of the Gospell and the Scriptures of the new Testament. But you then re­plied, that the doctrine of the new Testament was not at that time [Page 120]written and committed to Pen, but onely delivered viva voce, and received by Tradition. But all this you spake without either ground or any good reason, and against all light of right understanding. For it is well knowne, that this very Epistle to Timothy was either the last, or one of the last Saint Paul ever writ, it being a little before his death, as appeares by the six and seventh verses of the fourth chapter, where he saith, I am now ready to be offered, and the time of my departure is at hand, I have fought a good fight, I have finished my course, I have kept the faith: hence forth there is laid up for me a Crowne of righteousnesse, which the Lord the righteous Judge shall give me at that day, and not to me onely, but to all them that love his ap­pearing. So that it is evident, that most of all Pauls Epistles were written before this time; neither will you deny Master Montague, but his first Epistle to Timothy was written before this, and in that he had given to Timothy, and in him to all the Ministers of the Gospell a perpetuall and sufficient rule, how to order and governe the Church unto the worlds end; so that all men may perceive that the Apostle joynes the Scriptures of the new Testament with them of the old, when he addes through faith which is in Jesus Christ. And for further evidence of this, consider what Saint Peter writes in his second Epistle, chap. 3. ver. 15, 16. in these words, Even as our belo­ved brother Paul, according unto the wisdome given unto him, hath written unto you, as also in all his Epistles, speaking in them of these things, &c. This, Mr. Montague, as all men of ordinary wit, and all Historians acknowledge, was writ some good time and space before this last Epistle, and a good time before his death, so that the Epistle that Paul writ to the Hebrews his Countreymen, to whom Peter also at that time in their dispersion writeth, and most of his other Epi­stles, if not all, were written when Peter writ this Epistle, which by all probability, was long before Saint Paul wrote his last Epistle to Timothy, so that if you please to take an accurate account of the times, it will be evident, that all the Apostolicall writings, and the whole Scriptures of the New Testament, or almost all were then written when Paul writ his last Epistle to Timothy; so that not onely the most of Pauls Epistles, as Peter witnesseth, but Peters first and se­cond Epistle also were then written. So that your cavill, Mr. Mon­tague, and evasion was but a demonstration of the weaknesse of your cause, and in nothing impeaches or enervates the dint and force of the argument, but rather addes strength and vigour unto [Page 121]it: for if I should grant you, which I cannot with any reason, that the holy Scriptures of the new Testament were not then written when Paul writ his last Epistle to Timothy, it would be nothing to the purpose, or a matter of any moment, seeing that afterward all the doctrine of the new Testament was written and commended by the Pens of the Apostles and Evangelists to future ages, and to this end, that they should order their faith and regulate all their doctrines and manners according to them, with an especiall com­mand from St. Paul, 1 Cor. 4. vers. 6. That they should not be wise above that which was written. Saint John also denouncing a fearefull woe and curse to all those that shall adde unto the holy Scriptures or detract from them, Revel. 22. ver. 18, 19. which all they doe, Mr. Montague, that accuse the holy Scriptures of imperfection, which is a great taking away from their perfection, and from the honour that belongeth unto them, and when they not onely joyne their owne Traditions to the holy Scriptures, but preferre them before them, which is not onely to be wise above that which is written, but prodigiously to adde unto the holy Scriptures, which makes you all liable to that curse denounced by Saint John: So that if you, Master Montague, repent not of this so great a sinne, The Lord will take away your part out of the booke of life, and out of the holy City, and from the things that are written in the Scriptures. But now, Master Montague, I will make it evident that the argument will be of more force and more convince your erroneous opinion of the insufficiency of the holy Scriptures, and prove the authority and al-sufficiency of them, if the Apostle Paul should there speake onely of the Scriptures of the old Testament, as you and your brethren would have him and not of the new also. And thus I prove it. If the Scriptures of the old Testament are able to make men wise unto sal­vation, much more then are all the holy Scriptures both of the old and new joyned together, when those of the new Testament fully and clearely in­terpret the old, and (with open face, the vaile being taken away) set forth Christ unto us; I say much more then are they being all joyned with the old Testament, able to make men wise to salvation: But the antecedent is true, ergo the consequent. The truth is, Master Montague, they that say the holy Scriptures containe not all things in them necessary to salvation, and that they are not, without the Traditions of men, able to make us wise to salvation, blaspheme, and give the lie unto the Spirit of God, which affirmeth the contrary saying, that they [Page 122]are able to make a man wise to salvation. And whosoever, Mr. Montague, shall deny this golden sentence of Paul, that all Scripture is given by inspiration of God, and profitable, &c. vers. 26. to belong unto the the Scriptures of the new Testament, would be thought worthy not onely to be spewed out of the Schooles of all learned Divines, but indeed out of the number of all Christians, and adjudged un­fit for all godly mens society. But that you may yet further be con­vinced, Mr. Montague, that the Scriptures of the old Testament con­tained all things in them sufficient for the salvation of the people of God under the Law, before the comming of Christ, I thus argue. That which was able to keepe men out of the place of the damned, and to bring them into the bosome of Abraham, and eternally to save them, that containes all things in it necessary to salvation: But Moses and the Pro­phets, the Scriptures of the old Testament, were able to keepe men out of the place of the damned, and to bring them into the bosome of Abraham, and eternally to save them: Ergo, the Scriptures of the old Testament contai­ned all things in them necessary for the salvation of all those that were under the Law, and the Jewes then had no need of any humane Traditions; and much lesse have we having the Gospell joyned unto the Law. But for proofe of my Minor, heare what Christ saies in the person of Abraham, if men desire, to escape hell, and to be eternally saved, let them heare Moses and the Prophets, saith Christ, let them believe and obey and doe what Moses and the Prophets command them, and they shall never be damned; and I tell you more, saith Christ, if men will not believe Moses and the Prophets, no traditions will prevaile with such men to move them to repentance, and turne them from their evill waies, no not miracles. For if they will not heare Moses and the Prophets, neither will they be perswaded, though one rose from the dead, Luke 16. ver. 28, 29, 30, 31, 32. Therefore the Scriptures of the old Testament were not onely sufficient to save those that were under the Law, but they were tied onely unto them. But for fur­ther proofe of the sufficiency of the Scriptures of the old Testament, and that they contained all things in them necessary to the salvation of those that were under the Law, I shall adde some other argu­ments, and proofes out of the holy Scriptures to evince it. Our blessed Saviour in the 5 of John ver. 32. Search the Scripture, saith he, for in them ye thinke to have eternall life, and they are they which testifie of me. Here is an exhortation, yea a command, and that from the King of his Church, to search the Scriptures, which were enough [Page 123]to put all Christians upon that imployment, although he had given no reason of it, but laid downe his bare simple command onely, but he giveth them a reason of this his injunction, and that was from the emolument and benefit that would accrue unto themselves by searching of the Scriptures, and that was life eternall: if you will search the Scriptures, saith Christ, they will make you happy and save your soules, for they containe all things in them necessary to salvation, and have eternall life in them; and that is manifest by two witnesses, and you know, saith he, what the Law speaketh, By the mouth of two or three witnesses every thing shall be confirmed; Now, saith Christ, you your selves give witnesse unto this truth, that the Scrip­tures have life eternall in them, and your witnesse is true: and I joyne with you in your testimony, and I assert and witnesse the same also, that they containe all things in them necessary to life eternall. Therefore, if you will not upon my command search and study the holy Scriptures, yet if yee tender your owne eternall good, and the saving of your soules, which is better to you than the gaining of the whole world, then search the scriptures: For in them ye have eternall life. But it will not be amisse a little more fully to consider and weigh the words of our blessed Saviour: for as there is an ir­refragable argument and a pregnant proofe in them to evince the al-sufficiency of the Scriptures of the old Testament to those that were under the Law, so there will from hence be deduced an infallible demonstration for the confirming of the al-sufficiency of the whole Scriptures, those of the new Testament being joyned to those of the old. Search the Scriptures, saith our Saviour, for in them ye thinke to have eternall life, and they are they which testifie of me. In these words there is a twofold reason or a double argument to prove the al-sufficiency of the Scripture of the old Testament, that they contained all things necessary to salvation, and in that a grea­ter engagement to the Jewes, and stronger motive to put them upon the diligent searching of them. The first is the testimony of the Jewes, their owne witnesse, Yee your selves thinke in them (saith our Saviour) to have eternall life, that is, ye acknowledge and verily believe that they containe all things in them necessary to the salva­tion of your soules, and your beliefe is good, and your witnesse is true and according to the holy Scripture: for all errour and sinne arise from the nescience and ignorance of the Scriptures, Ye doe erre not knowing the Scriptures, nor the power of God, saith Christ, Matth. 22. ver. 29. Now errour and sinne brings men to perdition and [Page 124]eternall misery, and by the knowledge of the Scriptures you come to the knowledge of God, and of his power, and what a just, righ­teous, and holy God he is, and a consuming fire, and how he hates all sinne, iniquity and abomination, and by that ye learne to hate sinne, shunne and avoyd it, and are taught all the right way of pleasing him, and how to walke in his Commandements, Statutes, Ordinances, and Judgements, by which you shall save your soules and be eternally blessed: and because you know not the Scriptures, you walke in the by-waies of sinne and vanity, to your owne eter­nall ruine and perdition: according to that of Solomon in the 29 of the Prov. v. 18. Where there is no vision the people perish: but he that keepeth the Law happy is he. Happy here, and eternally happy here­after, for ignorance of the Law is the cause of all miseries here, and hereafter, but the knowledge and the keeping of the Law maketh them forever happy and saveth their soules. The same doctrine our Saviour taught, Matth. 19. ver. 16, 17. the Ruler that came to him, demanding of him what he should doe that he might have eternall life: If thou wilt enter into life, saith Christ, keep the Com­mandements. For God had made that gracious promise unto his people of life upon their perfect obedience, Levit. 18. v. 5. Ye shall therefore keepe my Statutes and my judgements, saith the Lord, which if a man doe, he shall live in them: I am the Lord. And the same promise againe often renewed in many places, and amongst others in the 20. of Ezekiel vers. 11. And I gave them my Statutes, and shewed them my judgements, which if a man doe he shall even live in them. So that all the people of God, and the whole Nation of the Jewes were sufficiently convinced of this truth, that the Scriptures contained all things in them necessary to salvation, and this was their com­mon and generall faith even in our Saviours time, though they were then much degenerated from their ancient purity in the service and worship of God, and had brought in their owne Traditions, which our Saviour so often reproved them for, Matth. 15. and Marke 7. and by that also shewed the al-sufficiency of the Scriptures of the old Testament, for the Salvation of them that were under the Law, without any traditions of men: so that the witnesse the Jewes gave of the sufficiency of the Scriptures, that they had in them eternall life, was as a cloud of witnesses, a whole Nation testifying the same thing, and Christ himselfe approving of their evidence, and allowing of their testimony: and addes his owne witnesse for [Page 125]the confirming of the same doctrine, and backes it with an unanswe­rable reason. You believe, saith he, that the Scriptures containe all things necessary to salvation, and in that you believe well, and rightly, for so they doe; I will give you also my reason of it, ano­ther argument to prove the truth of your witnesse, and of the suffi­ciency of the Scriptures without traditions, and to move you to read them, for they testifie of me, saith Christ, for they speak of me, & preach me, and bring you to me, who am the Messias, the Saviour of the world, and they are the Schoole-master God hath appointed for that purpose to teach you to believe that I am he, Galat. 3.24. Rom. 10. ver. 4. for all the Law sets me forth, all those washings and pu­rifications of the Law, and all those Ceremonies and Sacrifices have me for their end, they are but shadowes, and not the body, nor the truth it selfe; Yea, and the Morall law also, and all the Com­mandements that are the waies God would have you walke in, bring ye unto me, who am the doore of Heaven, the doore of the sheepe, John 10. v. 9. Who am the way, the truth, and the life: and no man commeth unto the Father but by me. Now then when all the Scrip­tures testifie of me, and teach you how ye may come unto me, where ye may finde rest unto your soules, Matth. 11.28. and bring ye to the knowledge of God in Jesus Christ, which is life eternall, John 17. v. 3. they containe all things necessary to salvation. So that, Master Montague, if there were no other argument in all the holy Scrip­ture but this very place in the 5. of St John for the proving of the al-sufficiency of the Scriptures of the old Testament for the saving of those that were under the Law, without any humane Traditions, this alone were sufficient to prove it: For that which hath the testimony both of God and men, that it containeth all things in it necessary to salva­tion, that is by the knowledge and faith, of which they might have eternall life, and be blessed for ever, that comprehendeth all things in it sufficient for the attaining to life eternall, and for saving of mens soules: But the holy Scriptures of the old Testament have this testimony from God himselfe, and from the Lord Jesus Christ, and from the whole Nation of the Jewes, which is an Iliad and cloud of witnesses, that they have life eternall in them, that is by the knowledge and faith of which they might have eternall life, and be blessed for ever. Ergo, they containe all things in them necessary to salva­tion. And if the Scriptures of the old Testament containe all things sufficient to salvation, then the whole Scriptures, when they also of the new Testament are joyned unto them of the old, must of neces­sity [Page 126]be most absolutely compleat, and have in them eternall life, and neede no Traditions of men for the perfecting of them and making of them an absolute Rule, which is a high point of Blasphemy to affirme. So that Mr. Montague hee that shall dispute against the Al-sufficiency of the Scriptures, shall dispute against Christ himselfe, and call the very witnesse of God himselfe into question, who can­not lie. You will finde it a hard thing to kick against prickes as Christ said unto Saul persecuting him, Acts 9. And this shall serve to have spoke concerning this place in S. John, for the proofe of the sufficiency of the holy Scriptures under the Law. And I will prove it by other places also of the old Testament, before I come to those of the new. Deuteronomy 4. verse 2. Yee shall not adde, saith the Lord, unto the Word which I command you, neither shall you diminish ought from it, that you may keep the Commandements of the Lord your God which I command you. That to which nothing was to bee added, nor from which nothing was to be detracted or taken away, by the command of God himselfe, that was absolutely perfect: But to the written Word of God, no­thing was to be added, nor nothing to be detracted or taken away, and that by Gods own Commandement: Ergo, the written Word and the Law of God was absolutely perfect. For the Major Mr. Montague no man will as I suppose deny it, and for the Minor the place above cited proves it. David also in Psal. 19. vers. 77. The Law of the Lord is perfect, saith he, converting the soule: the Testimony of the Lord is sure, making wise the simple; from the which words I thus argue, That which is perfect in it selfe, converting soules, and giveth wisdom unto the simple, and fur­nisheth them with all saving knowledge, that containes all things in it necessary to salvation, and is a perfect and absolute Rule, and has no neede of humane Traditions for the making of it compleat. But the Law of the Lord is perfect in it selfe, converting soules, and giveth wisdome unto the simple, and furnisheth them with all saving knowledge: Ergo, it containeth all things in it necessary to salvation, and is a perfect and ab­solute Rule, and hath no need of humane Traditions for the making of it compleate. For the proof of my whole Syllogisme, the words them­selves of the Text are sufficient, I might here Mr. Montague accumu­late proof upon proof out of the old Testament to evince the suffici­ency of the Scriptures of Moses and the Prophets, for the salvation of those that were under the Law, without the helpe of any Traditi­ons of men; but because I have been very large in my former discourse I shall produce no more out of the old Testament at this time: on­ly [Page 127]let mee say thus much, that our Saviour and all the Apostles for the confirmation of the absolutenesse and perfection of the holy Scriptures of the old Testament, comfirmed all their Doctrines of faith from them only, and send the people ever to the written word as a sufficient and compleate rule of Direction. Yea, all the Pro­phets of the old Testament likewise did the same, as wee see from Moses in Deut. 30. to Malachy the last Prophet, who in Chap. 4. v. 4. sendeth all Israel to the Lawes of Moses, and so also the Prophet Isaiah in the 8 Chap. To the Law and to the Testimony, saith he, speak­ing to all the people. And if we run through all the new Testa­ment, Moses and the Prophets and the Psalmes are the grounds of all their doctrines, and thither they send the people, upon whom the ends of the World are come, and tie us alwayes to the Scriptures of the old Testament and the writings of the Apostles under the new, with this expresse command, that we should cleave onely to them, and not to be wise above that which is written, which sheweth the absolute perfection both of the old and new Testament, and that they neede no Traditions of men, for the making of them a compleat rule. And so now I returne a­gaine to the new Testament, and will from thence produce some more arguments for the proving of the Al-sufficiency of the holy Scriptures in themselves, and then conclude that point. And for the better proceeding in my discourse I will goe on with the place of S. Paul in the 2 Epist. to Timothy chap. 3. vers. 15.16. where I began; All Scripture, saith he, is given by inspiration of God, and is profit­able for Doctrine, for reproofe, for correction, for instruction in Righteous­nesse, that the man of God may be perfect, throughly furnished unto all good workes; from the which words I thus argue. That which has all things in it sufficient for the begetting of Faith and Repentance, and for the guiding, ordering and regulating of our obedience and manners, and for the supporting of us in every condition, that containes all things in it necessary to salvation. But the holy Scriptures of the old and new Testament, have all things in them sufficient for the begetting of Faith and Repen­tance, and for the guiding, ordering and regulating of our obedience and manners, and for the supporting of us in every condition: Ergo, the holy Scriptures of the old and new Testament containe all things in them necessary to salvation. For the Major, Mr. Montague, there is no man that either can or will deny it: for the Minor, it hath suf­ficiently by all the former discourse bin proved, yet for the further [Page 128]confirmation of it, the very enumeration of the benefits that re­dound unto us by the holy Scriptures, set downe by the Apostle, in these words, that they are profitable for doctrine, for reproofe, for correction, for instruction in Righteousnesse, that the man of God may be perfect, throughly furnished to all good workes, do abundantly prove it: for that which teacheth the truth, convinceth error, corrects vice, frames us to all virtue, and comforts us in every condition, and is able to make the very man of God accomplished and throughly furnished to all good workes, must needs containe all things in it necessary to salvation: but the holy Scriptures doth all this, as is apparent from this very place, and that in Rom. 15. vers. 4. Whatsoever things were written aforetime, were written for our learning, that were through patience and comfort of the Scriptures might have hope, Ergo, the holy Scriptures containe all things in them necessary to salvation. And by consequence have no neede of any humane Traditions for the making of them a compleat rule. But for further illustration of this truth I will produce some other Testaimonies of the holy Scriptures of the new Testament. Luk. 1. vers. 1.2, 3, 4. For as much, saith S. Luke, as many have taken in hand to set forth in order, a declaration of those things which are most surely be­lieved among us. Even as they delivered them unto us, which from the beginning were eye-witnesses and Ministers of the Word: it seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus: that thou mightest know the certainty of those things wherein thou hast beene in­structed. Here Mr. Montague, before I come to frame my argument out of these words, I shall desire you well to consider and to take notice of S. Lukes Testimony, which is this, that before hee wrote his Gospell, many had set forth in order a declaration of those things which were most surely believed among them, and such men as were eye-witnesses of the things they related and Ministers of the Word, and therefore men without exception, and even these men had orderly declared and delivered in writing all things of which they were eye-witnesses. So that by this, it is manifest, that a great part of the Scriptures of the new Testament were already pend, when S. Luke wrote his Gospell, which was long before Paul wrote his second Epistle to Timothy, as all that are any thing verst in the holy Scriptures & in the history of those times do very well know, contrary unto your assertion Mr. Montague, that the holy Scriptures and Doctrines of the new testament were not then pend, but only de­livered [Page 129] viva voce and received by Tradition when Paul wrote to Timothy. And now I come to my argument, which out of the words of S. Luke I thus frame, Those writings that comprehend in them a perfect declaration of all things, that were most surely believed conterning Christs doings, preachings and sufferings, and have in them a certaine and orderly narration of them all from the very first, and that set downe by them, that had a perfect understanding of them from the beginning as being Eye-witnesses of them, and Ministers of the Word, and were also pend to this very end, that the truth and certainty of those things wherein they had been instruct­ed and taught, might be knowne to all future ages, that all men might be kept from error and be established and confirmed for ever in the truth: they containe all things in them necessary to salvation. But the Scriptures of the new Testament comprehend in them a perfect declaration of all things that were most surely believed concerning Christs both doings, preach­ings, and sufferings, the knowledge and believing of the which is suf­ficient to salvation, and have in them a certaine and orderly narration of them all, from the very first, and that set downe by them that had a per­fect understanding of them from the beginning, as being Eye-witnesses of them and Ministers of the Word, and were also pend to this very end, that the Truth and certainty of those things, wherein they had bin instructed and taught, might be known to all future Ages, that all men might be kept from error, and be established and confirmed forever in the Truth: Ergo, the holy Scriptures containe all things in them necessary to salvation. For the Major Mr. Montague I presume you will not deny it: and for the Minor it is apparent from S. Lukes own words, and therfore these two consectaries do from thence necessarily follow, the first, that the ho­ly Scriptures have no neede of any humane Traditions for the ma­king of them a compleate rule; the second is, that the Scripture is the certaine rule all Christians are tied unto, to the end of the World, and that they are the onely meanes to informe us of the truth, & certainty of all that Christ both did and spak, in the know­ledge, and believing of the which consists our Eternall happinesse and salvation. And this Mr. Montague might suffice to have spoke to prove the al-sufficiency of the Scriptures, without Traditions, but I will yet adde a few more arguments to establish this Truth more fully, and so much the more willingly I do it, because it is a point of so great concernment, and that about which there hath been and is the greatest contestation betweene us true Catholicks, and you Papists. S. Luke affords us an other evident testimony to [Page 130]prove the al-sufficiency of the holy Scriptures, Acts 1. vers. 1. The former Treatise, saith hee, have I made, O Theophilus, of all that Jesus began both to do and teach, untill the day in which hee was taken up, &c.

From which words I thus argue. Those Bookes and writings that containe in them all things that Jesus Christ both did, taught and suffered for the redemption and salvation of mankind, by the knowledge and faith of the which men may be saved, they containe all things in them necessary to salvation, and have no need of any humane Traditions to be joyned unto them for the making of them a perfect Rule. But the Scrip­tures of the new Testament comprehend in them all things that Jesus Christ both did, taught and suffered for the redemption and salvation of man­kinde, by the knowledge and faith of which men may bee saved. Ergo, the Scriptures containe all things in them necessary to salvation. The evidence of the truth of this argument is so manifest that besides Lukes owne Testimony, which is enough for ever to stop the mouth of all gainesayers, the very Rhemists themselves your owne wit­nesses do acknowledge it, whose notes upon this place you may at your best leasure looke on, their words are these. Not all particu­larly (for the other Evangelists wrote divers things not touched by him) but all the principall and most necessary things. These Mr. Montague, are the expressions of your own men, in which observe these two concessions. The first, that they do acknowledge, that at that time that S. Luke writ his Gospell; The other Evangelists had writ di­verse things not touched by him. And this overthrowes your o­pinion, that when S. Paul writ unto Timothy, that the Scriptures of the new Testament were not then pend, but delivered only viva voce, and by Tradition, and this was long before that time, that S. Paul writ to Timothy. The second thing that they grant (which is as much as I desired) is this, that S. Luke himselfe had writ all the principall and most necessary things, so that if the principall and most necessary things to salvation were written by Luke alone, and the other things of lesse necessity were written by the other Evan­gelists, then by your owne witnesses it followeth, Mr. Montague, that all things necessary to salvation, are comprised and contain­ed in the Scriptures of the new Testament compleatly and fully, and therefore they are absolutely in themselves perfect, and have no neede of any humane Traditions for the making of them an intire and perfect rule. And truly Mr. Montague, I dare at any [Page 131]time undertake this taske against all the Papists in the would, to prove, that if wee had nothing but the very writings of S. Luke, I meane the Gospell written by him, and the Acts of the Apostles, that there were enough pend for the salvation of men, and that there were no just cause of complayning of the in-sufficiency of the Scripture; seeing that the knowledge and believing of those princi­pall and most necessary things are able to save our soules, as most certaine it is the knowing and believing of what hee writ is suffi­cient to salvation. But when God of his infinite favour, and goodnesse to mankinde, hath by so many of his blessed Servants, Apostles and Evangelists, in so many severall Gospells and Epistles besides the revelation of S. Iohn, so abundantly declared his heaven­ly good will and pleasure, it is not onely an intolerable ingra­titude in any, not to acknowledge it, but also an insufferable blasphemy to accuse all the Scriptures of imperfection, yea, it is indeed an overthrowing of the Lord Christs propheticall office, and to give the Spirit of God and his holy Apostles and Evange­lists the lie, when they affirme the contrary saying in expresse words, that they have writ all things necessary to salvation: as by the Te­stimonies following will appeare. See what S. Iohn saith con­cerning this businesse of so great consequence, Chap. 20. vers. 30.31. And many other signes truly did Iesus, in the presence of his Disciples, which are not written in this Booke: But these are written that you might believe that Jesus is the Christ the Sonne of God, and that believing yee might have life through his Name: than the which, there cannot be a more pregnant proofe to shew the sufficiency of what was writ­ten to salvation. The argument from these words is this, That which teacheth and declareth unto us the soveraigne and chiefest good, and the meanes of attaining unto this good, that containes all things in it necessary to salvation: But the holy Scriptures doe teach and declare unto us the Soveraigne and chiefest good; to wit, life eternall, and the meanes of attaining this life eternall, to wit, faith in Jesus Christ. Ergo, The Scriptures containe all things in them necessary to salvation. If Mr. Montague you have a minde to confute this Argument, you must then dispute against the Gospell of S. Iohn which confirmeth it. But heare, Mr. Montague, what he saith in his first Epistle, vers. 1. & 3.4. That which was from the beginning, which wee have heard, which wee have seene with our Eyes, which wee have looked upon, and our hands have handled of the Word of Life. That which wee have seene and heard [Page 132]declare wee unto you, that yee may also have fellowship with us; and truly our fellowship is with the Father and with his Sonne Jesus Christ. And these things write wee unto you that your joy may be full. The Argument from these words I thus frame. The holy Apostles did hear and see whatsoever was necessary to salvation: but the Apostles did de­clare, set downe, pen and record in their writings whatsoever they thought usefull, requisite and sufficient for the attaining of eternall life: Ergo, the Apostles have declared and set down in their Bookes and writings whatsoever is necessary to salvation; and to affirme the contrary, is to give the Spirit of God and the holy Apostle the lie, who in expresse tearms assert it. For the Minor, it is also manifest out of the same words. For that which unites us with the Father, and with his Sonne Jesus Christ, and makes our joy compleat, that undeniably containes all things necessary to salvation: but the holy Scriptures unite us with the Father and with his Sonne Iesus Christ, and make our joy compleate: Ergo, they containe all things necessary to salvation. And the same Apostle in the 17 Chapter of his holy Gospell, vers. 3. has these words. This is life eternall, to know thee to be the onely true God, and whom thou hast sent Jesus Christ; Out of the which place I thus reason. That which teaches us the knowledge of the onely true God, and whom hee hath sent Iesus Christ which is life eternall, that containes all things in it necessary to salvation; but the holy Scriptures teach us the knowledge of the onely true God, and whom hee hath sent Jesus Christ, which is life eternall: Ergo, The holy Scriptures containe in them all things neces­sary to salvation. The Major is the Text, the Minor you dare not deny, but if you or any shall, it hath beene sufficiently confirmed by the former discourse. And these Arguments may satisfy any ra­tionall creature for the proofe of the sufficiency of the holy Scrip­tures, without the additions of any humane Traditions for the making of them compleate; but by way of a corollary I shall yet adde a few proofes more, Heb. chap. 1. vers. 1.2. God, saith the Au­thour of that Epistle, Who at sundry times and in diverse manners, spake in time past unto the Fathers by the Prophets, hath in these last dayes spoken unto us by his Sonne, &c. From the which words I thus ar­gue. If the Word of God necessary to the salvation of the Church, was first delivered by the Prophets, and afterwards by Christ and his Apostles, and the Word of God delivered by the Prophets, is onely at this day to be sought in the writings of the Prophets; then certainly, the Word of God delivered unto us by Christ and his Apostles, is at this day onely to be sought [Page 133]in the writings of the Apostles, unlesse there can be some reason given of the dissimilitude. But the antecedent is true, Ergo, The consequent. Wherefore, the Word of God delivered unto us by Christ and his Apostles is at this day to be sought, or found onely in the writings of the Apostles. And therefore the whole Word of God necessary to the salvation of the Church is contained, and at this day onely to be found in the writings of the Prophets and Apostles, and not in the vaine Traditions of men. The hypothesis or hypotheticall connexion of this argument Mr. Montague is manifest by the very light of nature, quae dictat de iisdem idem esse statuendum. Now if yee looke into the substance of the word of God you will finde it to be the same both in the old and new Te­stament, according to that of Paul, Acts 26. vers. 22. Who profes­seth there, that he said, none other things than those which the Prophets and Moses did say should come. And in Chap. 24. vers. 14. he confest before Felix the Governour, that after the way they called Heresie hee worshipped the God of his Fathers, believing all things that were writ­ten in the Law and the Prophets. So that for the substance of the word of God it is the same both in the old and new Testament: only the difference is this, that the exhibition or manifestation of the Word was far more glorious and perspicuous in the new Testa­ment, than in the old, for there the truth was set forth under di­verse shadowes and representations, but in the new it was cleerly without any Types and Figures declared unto the World; So that S. Paul in his 2 Epistle to the Cor. chap. 3. comparing them together in their glory, affirmes in expresse words, that the administration of the Gospell was far more glorious than that of the old Testament▪ calling the Ministration of the Law, Death, and the exhibition of the Gospell, the Ministration of the Spirit, and the Ministration of Righteousnesse, and sayes that it did exceede in glory, and in the 18 verse, We, saith he, all with open face behold as in a glasse the glory of the Lord; Whereas under the Law they beheld all things through Figures, and had alwayes a veil before their Eyes. And S. Peter in this point agrees with Paul, for he in his 2 Epistle, chap. 1. vers. 19. compares the old Testament to a light or Candle shi­ning in a darke place, and the Gospell unto the Day-star. And there is a greater difference between the light, clarity and bright­nesse of the new Testament and that of the old, than betweene a little sucking Candle and a great Cathedrall one, or betweene a small rush Candle, or a little Lampe, and a mighty Torch: for al­though [Page 134]a man by the help of a little slender light may be conducted through a darke place, and may by it be guided to keepe the right way, yet all men know, that a Torch or a great light will do that office farre more excellently; so although the law was a light suf­ficient for the guiding of the people, and keeping them out of the by-waies of sinne and errour, yet the Gospell doth that office farre more illustriously, and there is as great a difference betweene them in Saint Peters judgement, as is betweene an ordinary light, and the Day-starre, for they are his own words. All which things, Master Montague, makes greatly for the strengthning of my argument, and the confirming of the truth in hand, and to prove, that if the Word of God necessary to the salvation of the Church, under the old Testament, was all to be found in the writings of the Prophets, much more is the Word of God sufficient to salvation to be found in the writings of the Apostles and Evangelists: which will yet more evidently appeare, if wee consider and weigh the comparison betweene the old Testament and the new, and the Word of God exhibited in them both. For if God spake by the Prophets in the old Testament, he spake also by the Apostles in the new. If the Prophets preached the Word of God, so did the Apostles. If the Prophets did commit the Word of God to writing, and penned it, so did the Apostles. And if the Prophets did comprehend and com­prise the whole doctrine of the old Testament in their writings, as they themselves affirme, and as I have evidently in this discourse, and sufficiently proved, the Apostles and Evangelists have also compri­sed the whole doctrine of the Gospell in their writings, as they also testifie, and as I have abundantly shewed. And therefore with very good reason I may urge this place now in hand, and thus argue, If the Word of God which was delivered in divers manners and sundry waies in time past, be notwithstanding all of it to be found in the writings of the Prophets, then the Word of God, which under the Gospell was not delivered in divers manners and sundry waies, but after one way, is to be found in the writings of the Apostles. For otherwise, who sees not but the force of the Apostles comparison would fall to the ground? And if the opinion and doctrine of the Church of Rome be true, the Apostle should say or conclude thus. As God spake in times past in divers manners and sundry waies unto the Church under the old Testament: so now under the new Testament he hath spake unto us sundry waies, viz. by the writings of the Apostles, by [Page 135]their Traditions not written, and doth daily speak unto us by Eccle­siasticall Injunctions, and Canons, by Councels and Fathers, and by the decrees of the Church: all which how contrary they are to the meaning and doctrine of St. Paul, every man can easily discerne. Yea the very Papists themselves cannot deny it. And thus much I thought fit to speak of the hypothesis or hypotheticall connexion of my ar­gument. Now for the Assumption, it containes these three assertions. The first, that the Word of God necessary to the salvation of the Church was first delivered by the Prophets and afterwards by Christ and his Apostles, which is manifest by the place alledged. In time past God spake unto the Fathers by the Prophets, but in these last daies he spake unto us by his Sonne. Which is also to be extended unto the A­postles by whom Christ spake, as is manifest out of the second chapter of this Epistle, penned by the same Apostle, vers. 3. How shall we escape, saith he, if we neglect so great salvation, which at the first began to be spoke by the Lord, and was confirmed unto us that heard him? And in the 20. of Saint John ver. 21. As my Father sent me, so I send you. And Luke 10. ver. 16. He that heareth you, heareth me, and he that despiseth you, despiseth me, &c. Neither can you, Mr. Montague, or any deny but that the doctrine of the Gospell was penned and written by the Apostles. The second assertion of my Assumption was this, that the Word of God delivered by the Prophets is onely to be found in their writings. And that is evident from the frequent use of speaking in the holy Scripture, which by the Prophets un­derstand the writings of the holy Prophets. As in the Epistle to the Rom. chap. 1. v. 1, 2. The Gospell of God promised by the Prophets in the holy Scriptures. And Luke 16. They have Moses and the Prophets. And John 6. vers. 45. It is written in the Prophets. And Acts 26. vers. 27. King Agrippa, believest thou the Prophets? Luke 24. v. 27. And begin­ning at Moses, and all the Prophets, he expounded unto them in all the Scriptures the things concerning himselfe, and the same vers. 44. And St. Peter in his second Epistle chap. 1. vers. 19. By the word of Prophesie understands the writings of the Prophets, as by the words follow­ing is evident, For the Prophesie came not in old time by the will of man, saith he, but holy men of God spake as they were moved by the holy Ghost. And many more places to this purpose might be produced, which I omit, the truth being so well knowne. Neither can any Papist produce an instance or president to the contrary. The third asser­tion in my Assumption is this, that there can no reason be given [Page 136]by the Papists, why the same should not be determined and ordered concerning the word of God delivered by Christ & his Apostles, that is concluded or determined concerning the Word of God delivered by the Prophets, viz. That the whole Word of God, as much as con­cerned the knowledge, faith and salvation of the Church, & as much as was requisite for their good, is delivered and set downe in the wri­tings of the Apostles. Therefore, Mr. Montague, when the Papists doe affirme that there is a dissimilitude in this part or matter, till they can shew a reason, and that a theologicall reason, and grounded upon the Word of God, they say nothing, and the argument will for ever hold, and the conclusion remaine unmoveable, that all things necessary to salvation are to be found in the writings of the holy Prophets and Apostles, and that we have no need of any Traditions for the making of the Scriptures a compleat rule, as the Church of Rome doth impiously and malignantly conclude. I confesse, Master Montague, that I have been very large in this theame, but I formerly gave you a reason of it, and if I yet say a little more to confirme the truth, and for the farther convincing of errour, and to unde­ceive the poore deluded people, I hope you will excuse me. I therefore shall adde a few more reasons and proofes for the confir­mation of the al-sufficiency of the holy Scriptures, and that they have no need of any humane Traditions for the making of them a compleat rule. Saint Paul in the third of the Galatians, vers. 15. Brethren, saith he, I speake after the manner of men, though it be but a mans covenant or testament, yet if it be confirmed, no man disanulleth or addeth thereto. Out of which words I thus argue. If the Scripture of the new Testament be a Covenant, and it be not lawfull to adde unto a Covenant, then it is not lawfull to adde any thing to the Scriptures of the new Testament. But the antecedent is true: ergo, the consequent; and by vertue of the consequent, no Traditions not written by the Apo­stles, nor no unwritten verities, as you terme them, are to be recei­ved or entertained by the Church of God, as to be a rule of their faith, to be joyned to the Scriptures. The connexion is cleare. The assumption hath two parts. The first is manifest from the very in­scription, and hath no need of any other proofe. The latter is proved out of the words of the Apostle, when he saith, it is not law­full to adde, no not to a mans covenant or testament, and then this conclusion with farre greater reason will ensue and follow, that it is much lesse lawfull to adde unto Gods owne Covenant and Testa­ment. [Page 137]And they that doe adde their traditions unto the holy Scrip­tures of the new Testament, doe that which is unlawfull, unjust and impious, and bring that curse and plague upon themselves, that is pronounced, Revel. 22. v. 18, 19. If any man shall adde unto these things, saith Christ, God shall adde unto him the plagues that are written in this booke. And if any man shall take away from the words of the booke of this prophesie, God shall take away his part out of the booke of life, and out of the holy City, and from the things which are written in this booke. That, Mr. Montague, that is spoke of this Prophesie, is spoke of the whole Scriptures, and therefore they that accuse the holy Scriptures of imperfection, and adde their impious and vaine Tra­ditions unto them, are guilty both of addition and detraction to them, and make themselves obnoxious to that fearefull curse: but the Church of England dares neither adde or take from either the old or new Testament, but acknowledge them both to be a most compleat rule, and to containe all things in them necessary to the salvation of the Church, and to have no need of unwritten verities. But that I may farther confirme the truth, and convince the erroni­ous opinion of the Church of Rome, I thus argue. If the holy Scriptures of Moses and the Prophets containe all things in them that pertaine unto the old Testament, and in expresse words call it a Covenant or Testament, and the bookes of the new Testament doe not comprehend all those things that belong unto the new Te­stament, which is also called a Covenant in those Divine writings, then the Scripture of the old Testament is perfecter than the Scrip­ture of the new Testament, or neither of them both answer to their inscription: but the consequent is most false, impious and blasphe­mous; false likewise and impious must the antecedent needs be. For the consequence, Mr. Montague, of this hypotheticall connexion, it is manifest from the very inscriptions of both the old and new Te­stament, who are called Covenants or Testaments. For Saint Paul in the second of Corinth. chap. 3. ver. 14. speaking there of the Scrip­tures of Moses and the Prophets cals them a Covenant or Testament, in these words, For, saith he, untill this day remaineth the same vaile untaken away, in the reading of the old Testament: which vaile is done away in Christ. And Moses in the 29. of Deut. v. 21. According, saith he, to all the curses of the covenant, that are written in this booke of the Law. And in the second of the Kings, chap. 23. ver. 21. it is called the booke of the Covenant. The holy Scriptures of the new Testament [Page 138]also are in many places called a Covenant or Testament; as in that place, Gal. 3. v. 15. Heb. 12. ver. 20. And it is most certaine, that the Scriptures both of the old and new Testament answer unto their inscription and title: neither can there any thing be produced that is not contained in the writings of the holy Prophets, that can truly be said to belong unto the old Testament, and the knowledge and faith of which thought necessary to the salvation of those that lived under the old Testament. Now if the same be not concluded or granted, concerning the new Testament, who will not easily from thence inferre, that the Scripture of the old Testament is per­fecter then that of the new, and that the Scriptures of the holy A­postles and Evangelists doe not answer to their inscription and title, and this title or inscription the new Testament should be interpreted something belonging unto the new Testament? which how absurd it is, Master Montague, you your selfe will easily perceive, and therefore that has no need of any farther proofe. But for any man to thinke or say, that the Scripture of the new Testament is lesse perfect than that of the old, is to give the Spirit of God the lie, and to overthrow all the doctrine of the holy Apostles, and to deny their expresse words, as those of Paul in the second of the Corinth. chap. 3. ver. 8. and ver. 18. and them of 2. Peter, chap. 1. ver. 19. where the Apostle Peter comparing the Scriptures of the old Testament and the new together, he compares the old to a candle, and the new to a Day­starre; Neither yet Master Montague, have I ever seene that Christian that durst affirme the Scriptures of the old Testament to be more perfect than them of the new; so that this may suffice to have spoke for proofe of my Assumption, and from the proofe of it I conclude, that the Scriptures of the old and new Testament, as they answer to their title and inscription, so no man ought under paine and danger of execration to adde unto them, or detract from them, therefore they have all things in them necessary for the salvation of the Church, without the Traditions of men, or their unwritten veri­ties. Much more, Master Montague, could I speake for proofe of this truth, and to the which you should never be able to answer, but that I would not weary you, or trouble your patience; but lesse than this I could not speake. And all that I have here set down doth evi­dently declare unto you these two things: First, that the Church of Rome doth onely in word acknowledge Christs Prophetical Office, & allow him to be a Prophet, but in deeds and workes deny it, when [Page 139]they heare him in nothing, and not onely take away the Scriptures out of the hands of the people, for whose cause they were written, with a speciall command also that they should read them, with a blessing added unto the command, but affirm that they were acciden­tally written, and not by the command of God, and that they are obscure and darke, and that they are not perfect and compleat in themselves without the Traditions of the Church, Councels, Fa­thers, and the decrees of Synods be joyned to them: all which are not onely impious and blasphemous tenents, but, as I said before, over­throw the whole Propheticall Office of Christ, and all Christian Religion, and bring in other Prophets, and another Law, and Re­ligion for the serving of God, which they themselves have devised; by all which they prove themselves to be no true Church, and not to be the pillar and ground of truth, but the very basis of all errour and abomination, and this is the first thing that resulteth from the conclusion of this discourse. The second is this, that when the Church of England holdeth and believeth all these things, viz. that Christ is the onely Prophet of his Church, and onely to be heard, & that he hath fully revealed the will of God to his Church, and that the Scriptures were written by the command of God himselfe, and that they are not obscure, but cleare and perspicuous, and that they ought to be read of the people, and that they containe all things in them necessary to salvation, without the addition of any Tra­ditions of men, it followeth that she thinketh and believeth farre more honourably of the Propheticall Office of Christ, than the Church of Rome, and that she believeth as she ought to believe, and is built upon the foundation of Peter, and is the ground and pillar of truth, and onely dependeth upon the Word and voice of Christ her true, sole, and alone Prophet. And now, Mr. Montague, I am come to the last thing I undertooke to prove, viz. that all Christi­ans are tied to the written Word of God, to the end of the world, as we finde it penned in the holy Scriptures of the old and new Testament, and that the written Word of God, and that onely, is to be the rule of our faith and manners, and that we are not to swarve or to depart from it, or to listen to any doctrines whatso­ever that are not either grounded upon the expresse words of the Scripture, or necessarily and infallibly deduced from them, or to ad­mit in matters of faith of any Traditions, Councels, or Fathers, no farther than they are consentany and agreeable to the holy Scrip­tures, yea that wee ought not to listen to any doctrines what­soever [Page 140]are contrary to the revealed Will of God in the Scrip­tures, though the Apostles themselves should rise from the dead to teach us otherwaies than we have been taught, or a very Angel from Heaven; and all this, Master Montague, I shall prove by the fol­lowing testimonies of holy Scripture, and then I will conclude expecting the performance of your promise, and your returne to your mother the Church of England, whom you have without any due reason formerly deserted. I shall therefore gather up all the proofes that have here and there been occasionally set downe in the foregoing Treatise, and adde some other to them, and that in good order, that so you may have them all presented to your view at once, for the confirming of this truth, that the holy Scriptures are the onely rule of our faith, obedience and manners, and that we ought onely to cleave unto them. And I will begin with the old Testament first, out of the which heare what Moses saith, Deut. 4. v. 2. Ye shall not adde, saith the Lord, unto the Word, which I command you, neither shall you diminish ought from it, that you may keepe the Com­mandement of the Lord your God which I command you. And in chap. 5. ver. 32. Yee shall observe to doe therefore, as the Lord your God hath com­manded you: you shall not turne aside to the right hand, or to the left. And Chap. 12. ver. 32. What thing soever I command you, observe to doe it. Thou shalt not adde thereto nor diminish from it. And Proverb. 30. ver. 6. Adde not thou to his words, lest he reprove thee, and thou be found a lyer. Out of all which words these two conclusions neces­sarily follow, the first that the holy Scriptures were the onely rule that the people of God in Moses his time were tied unto, and from the which they ought not to decline or swarve either to the right hand or to the left. The second thing, that the Scriptures then had no need of the Traditions of men for the making of them a compleat rule, for all men were forbidden either to adde unto them or diminish from them. And if the holy Scriptures in Moses his time were the rule of direction unto all Israel, and unto the which they were precisely tied in regard of its perfection, then, after the writings of the Prophets, and the writings of the Apostles have beene joyned and annexed to the bookes of Moses, we may truely conclude that the Scriptures now containing all those things in them, the know­ledge and faith of which is necessary to salvation, are not only a perfect rule, but that likewise we are still under the same command, bound and tied to make the written Word of the old and new Te­stament the rule of our faith and manners, and that onely. For the [Page 141]hypotheticall connexion, it is manifest and cleare not only from the identity of the Word of God, but from the multitude of the bookes that were afterward penned and written, both as well by the holy Prophets, as the blessed Apostles, as hath abundantly been proved in the precedent discourse: for the Assumption, it is sufficiently proved by the places above quoted. Now, Master Montague, if the Papists shall affirme, that these places cited by Moses are not to be restrained to the Word of God written by him, they shall not onely oppose the truth it selfe, but fight against the very light of reason, and deny innumerable other expresse Texts of Scripture all which doe mani­festly preclude and hinder them from all waies of evasion: For in Exod. 24. ver. 4. it is said, that Moses wrote all the words of the Lord. And Deut. 31. ver. 9. Moses wrote this Law. And Deut. 28. ver. 58. If thou wilt not observe to doe all the words of this Law, that are written in this booke, that thou mayst feare this glorious and fearefull Name the Lord thy God. And Paul in Acts 24. I believe, saith he, all things that are written in the Law and in the Prophets. And in Deut. 29. v. 19. And it come to passe, when he heareth the words of this curse, that he blesse himselfe in his heart, saying, I shall have peace, though I walke in the imagination of mine heart, to adde drunkennesse to thirst, the Lord shall not spare him, but then the anger of the Lord, and his jealousie shall smoke against that man, and all the curses that are written in this booke shall lie upon him, and the Lord shall blot out his name from under Hea­ven. And in the 30 chap. ver. 10. If thou shalt hearken unto the voice of the Lord thy God to keepe his Commandements and his Statutes, which are written in this booke of the Law. From all which places, and many more that might be produced, it is manifest that the Word of God, of which Moses speak [...]th, is to be understood of the writings of Moses, and that it is not to be expounded or drawne to any unwrit­ten Traditions delivered by Moses, viva voce, and therefore that the written word by Moses was onely to be the rule which all Israel were tied to for the ordering of their faith, lives and manners, and that all Christians at this day are much more tied and bound to cleave onely to the written Word of God in the old and new Te­stament. Which will yet be far more evident, from Deut. 4. ver. 18, 19, 20. and from Joshua 1. ver. 7, 8. In both which places we see that the Kings and Rulers themselves are tied to the written Word, and are enjoyned to make that the rule of their lives and actions, and are commanded to meditate in it night and day, and to rule and [Page 142]governe according to the same, without declining from it either to the right hand or to the left. And Joshua also in Chap. 23. ver. 6. sendeth the people to the written Word, saying, Be ye therefore very couragious to keepe and doe all that is written in the booke of the Law of Moses, that ye turne not aside therefrom, to the right hand or to the left. This written Word was to be the rule of direction unto all the peo­ple, no humane Traditions Master Montague. David likewise sent all the people and his sonne Solomon to the Law of the Lord, and commanded that they should both seeke and keepe all the Comman­dements of the Lord their God, the 1 of Chron. 28. v. 8, 9. and in Psal. 19. v. 9. Wherewith, saith he, shall a young man cleanse his way? by ta­king heed thereto according to thy Word. We see here David directeth all men to the Word of God, to the written Law, affirming if they will observe that, that they shall preserve themselves from errour, and all manner of pollutions. And in vers. 19. I am a stranger in the earth, saith he, hide not thy Commandements from me. If those there­fore that are strangers and pilgrims on the earth, desire to finde the right way to Heaven, and to be kept from by-waies, then let them follow Davids example, and pray unto God that he would not hide his Commandements from them: for the Commandements are able to direct them thither, for they are the waies that God hath appoin­ted men to walke in, for the attaining unto eternall happinesse, they are the rule that all men are to be guided by, and therefore he proclaimeth him blessed that delighteth in the Law of the Lord, and doth meditate in it night and day, Psal. 1. Solomon likewise in Prov. 3. v. 1, 2, 3. and in Prov. 6. v. 20, 21, 22, 23. and in many other places, sen­deth his sonne, and all the people, to the Law of the Lord, for the rule of their lives and manners, saying, My sonne, keepe thy fathers commandement, and forsake not the law of thy mother. Bind them conti­nually upon thine heart, and tie them about thy necke; when thou goest it shall lead thee, and when thou sleepest it shall keepe thee, and when thou awakest it shall talke with thee. For the Commandement is a Lampe, and the Law is light, and reproofes of instruction are the way of life. And in Eccles. 12. v. 13. Let us heare, saith he, the conclusion of the whole matter: Feare God, and keepe his Commandements, for this is the whole duty of man. By all which places it appeareth, that the holy Prophets made the written Word of God, and that onely, the rule of their lives and manners, and commanded all people to have ever recourse unto that, and that onely, for the square to order their lives by. And the Pro­phet [Page 143] Isaiah in the 8. v. 20. To the Law and to the Testimony, saith he; if they spake not according to this word, it is because there is no light in them. There was no other rule, Mr. Montague, knowen to the Prophets, for the directing of the people how to serve God, and to which they were tied, but the Law and Testimonies, the written Word; and if under the Law, they were ever to have recourse unto the Scripture, and nothing in matter of faith was to be received, which was not contained in the Scripture, it was then a perfect rule, and the onely rule by which they were to be guided; and much more now Mr. Montague, ought we to content our selves with the Word of God, and to make that the onely rule of our faith and manners and of all our doctrines, when the doctrine of the Gospell also written by the Apostles and Evangelists is joyned unto the Law, the which hath also fully explained the meaning of all those hidden mysteries, and shadowes, and brought us into the cleare sunshine of all truths, and hath indeed taught us the way, the truth, and the life. The Prophet Jeremiah also in the 6 chap. vers. 16. Thus saith the Lord, Stand yee in the wayes and see, and aske for the old pathes, where is the good way, and walke therein, and yee shall finde rest unto your soules. Here the Prophet sends them to the Law and the Testimony, that old way, and tells them the benefit that will accrue unto them by following his counsell, viz. That by it they shall finde rest unto their soules. And the Prophet Malachi 4. vers. 4. Remember yee, saith he, the Law of Moses my servant, which I commanded him in Horeb for all Jsrael, with the statutes and judgments. The Law of Moses and the Prophets was the rule, Mr. Montague, that all Israel was tied unto, as that which was an absolute and perfect rule of direction, from which they were bound not to swarve, and which had no neede of any Traditions for the compleating of it: much more now is it a perfect rule, when the Gospell is annexed to it; and therefore all Christians ought to make the old and new Testa­ment the sole rule of their faith and manners, and by all these precepts they are commanded, and many more, to cleave onely un­to it. But now Master Montague, let us see what precepts and directions wee finde layd downe unto us in the New Testa­ment, that by the mouth of both these Witnesses the Truth of God may yet more fully be confirmed. In Matthew 17. vers. 51. And behold a voyce out of the clouds, which said, This is my belo­ved Sonne, in whom I am well pleased; heare you him. And Acts 3. [Page 144]vers. 22, 23. For Moses truly said unto the Fathers, A Prophet shall the Lord your God raise unto you of your brethren, like unto mee, him shall ye heare in all things whatsoever hee shall say unto you: and it shall come to passe, that every soule that will not heare that Prophet, shall be destroyed from the people. Here are two things, Mr. Montague, observable: first, a command, viz. that we should heare Christ that Prophet the Lord our God should raise up. Secondly, the danger that would insue if we heard him not, viz. destruction, for that is pronounced against those that do not heare him. Now let us take notice how he teach­eth us, John 5. vers. 39. Search the Scriptures, saith he. Here our great Prophet, Mr. Montague, sendeth us onely to the Scriptures, he makes them the onely rule which wee are to follow. And in Luke 16. in the person of Abraham hee sendeth all men to Moses and the Pro­phets, vers. 29. they have Moses and the Prophets, saith he, let them heare them. This Mr. Montague was the old way to salvation, where men might finde rest for their soules, Moses and the Prophets, and thi­ther doth Christ the onely Prophet of his Church send all men, to the holy Scriptures and to the Doctrines contained in them as the absolute and compleat rule that all the Christians are for ever tied to; and out of the Scriptures, and them onely, did Christ con­firme all his preaching, as is evident out of Luke 24. and many other places, averring that the people erred, not knowing the Scriptures, Mat. 22. The Apostles likewise in all their Sermons and Writings did the same, and inoyned all Christians to cleave unto the holy Scriptures, and to make them onely the rule of their faith and manners, as by the places following do most cleerly appeare. Paul in the 16 of the Rom. v. 17.18. Now I beseech you brethren, saith he, marke them which cause division and offences, contrary unto the doctrine yee have received, and avoyd them, for they that are such serve not our Lord Iesus Christ, but their owne belly, and by good words and faire speeches de­ceive the hearts of the simple. Here the holy Apostle ties the Romans unto the doctrine they had received, and which he writ unto them, and forbids them to have any communication with any members of that Church that should teach contrary unto that Doctrine they had received: for they that are such, saith he, serve not our Lord Jesus Christ. All therefore, Mr. Montague, that teach any Doctrine con­trary unto the written word swarve from the truth and are not by the Apostles command to be communicated with, and therefore the written Word must be the onely rule of our direction. And [Page 145]in the 4 of the 1 of Cor. vers. 6. Hee commands them not to be wise a­bove that that is written, tying them ever to the doctrine that is set down in the written Word, and in that, forbidding them to listen unto any Traditions of men, or unwritten verities. For if we must not be wise above that which is written, and the opinions and doctrines of faith belong unto true wisdome, then wee ought in matters of faith to be contented solely with the Scriptures and onely to cleave and stick unto that rule: But the antecedent is true: Ergo, The consequent. The connexion is manifest, and for the assumption the place cited proves it. But if this place, Mr. Montague, be understood, as it is expounded by many learned men, that Paul has reference here, to the things which himselfe had writ to the Corinthians and others, and that he binds the Corinthians here, to the things pend by him­selfe and that which he had writ, and injoynes them not to be wise above that, then by how much more are all the whole Scriptures sufficient, and with how much the more care, ought we to take heed, that wee be not wise above that which is written both in the old and new Testament? for that must needs be a compleate rule to which, with greater reason all men are for evertied unto, if the very writings of the Apostle Paul are so perfect, that no man ought to be wise or learned above that which hee hath written. From the which I thus argue, Whosoever propounds or establishes any doctrines or opinions of Faith from unwritten Traditions, is wise above that which is written. But no Christian truly obedient to the Apostolicall doctrine, is wise above that which is written: Ergo, no Christian truly obedient to the Apostolicall Doctrine, doth propound or establish any Doctrines or opinions of Faith from unwritten Traditions. But to goe on. Paul in his Epistle to the Galatians, chap. 1. vers. 8, 9. Though wee, saith he, or an Angell from Heaven preach unto you otherwise, then that which we have preached unto you, let him be accursed, as wee said before, so say J now againe, if any men preach unto you otherwise, then that yee have received, let him be accursed. The Apostle here doubles the execra­tion, as if he could have used no argument sufficient enough to de­terre them from listning unto any doctrines contrary to that which they had received, tying them only to the written Word, the which they ought to make the onely rule of their faith, and from the which they might not swarve, though the Apostles themselves, or an Angell from Heaven should teach them otherwise under a feare­full curse and execration. And as he sets downe the danger that will [Page 146]follow to all such as disobay these his injunctions, so in the con­clusion of this his Epistle, hee pronounces a blessing upon all such as shall be conformable to the rule, prescribed unto them for their farther incouragement, in these words, Chap. 6. vers. 16. And as ma­ny as walke according to this rule, peace be unto them and mercy, and upon the Israel of God. Mercy therefore and peace, is the reward of all the faithfull, and obedient to this rule, and to such as cleave onely to the Scriptures, and a curse to all those that are disobedient, and such as listen unto unwritten Traditions. And in the fourth to the Ephesians exhorting them all that with lowlinesse and meeknesse, &c. they would indeavour to keepe the unity of the spirit in the bond of peace, he gives them a reason of his exhortation saying, that there is but one body, and one spirit, and one hope, and one Lord, and one faith, and one Baptisme, and one God and Father of all, and therefore that they should imploy that Talent of grace that God had given them for the keeping of the unity of the Spirit in the bond of peace. And that they might the better doe this, hee tells them, that the Lord gave them Apostles, and Prophets, and Evangelists, and Pastors and Teachers, for the perfecting of the Saints, and for the edifying of the Church, till they come unto the unity of the Faith, &c. and declares unto them withall, that they have fully discharged their duty, and revealed and taught the whole Will of God unto them, and also writ it, to this very end, vers. 14. That wee henceforth be no more children tossed to and fro, and carried a­bout with every wind of Doctrine, by the sleight of men, and cunning craftinesse, whereby they lie in waite to deceive. In the which words, he giveth the reason why the Word of God was written, viz. That they might have a certaine rule to walke by, and to which they were only to adhere and constantly to cleave unto, and not to be removed from it, if they desired to keepe the unity of the faith, and not be carried about with every wind of Doctrine. So that by this very place, it is manifest the written Word is to be the onely rule, and not unwritten verities or humane Traditions. And in Philip. 3. vers. 16. Neverthelesse, saith he, whereto we have already attained, let us walke by the same rule, let us minde the same things. Here also hee tieth them to the rule the written Word from which they might not swarve. And to the Coloss. chap. 2. vers. 8. Beware, saith he, lest any may spoyle you through philosophy and vaine deceit, after the traditions of men, after the rudiments of the World, and not after Christ: for in [Page 147]him dwelleth all the fulnesse of the God-head bodily, and yee are compleat in him, who is the head of all principality and power, and in vers. 18.19, 20, 21, 22. of the same chapter the Apostle reproveth them, that they were subject unto the ordinances after the Commandements, and Doctrines of men. So that in this very chapter hee proveth that the Word of God is sufficiently perfect for the bringing us unto Christ in whom wee are compleat, and forbids them to listen unto the Traditions and Ordinances of men, with whatsoever seeming ar­guments out of philosophy and humane wisdome they are pro­pounded unto them, and enjoins them onely to cleave unto the written word, and to the revealed will of God in the holy Scrip­tures, and not to serve God after the Commandements and Tra­ditions of men, shewing them the danger of so doing; for, saith he, they separate us from the head Christ Jesus, and bring us to per­dition. And if wee looke through all the Epistles of the holy A­postles, wee shall finde in them all speciall caveats to take heede of all Traditions of men, and speciall charge given them, to cleave onely to that Doctrine and those instructions that they in their wri­tings had set downe unto them; for, for that very end they writ their letters unto them, as they testify themselves, that after their departure out of this life, they might have a certaine rule to walk by, by the following and observing of the which they might not onely be preserved from all the errors of the times, but be kept unblameable to the appearing and coming of our Lord Jesus Christ, and bee filled with all saving knowledge. And truly, Mr. Montague, all reason dictates unto us, that if the holy Apostles in their writings give precepts unto all the Pastors and Teachers of the Church, how they shall teach, and instruct the people, and prescribe unto them a rule which they are ever to follow, and from which they may not swarve in their preaching, and injoyne them withall, to keepe that rule unblameable untill the second comming of the Lord Jesus Christ; and in those instructions among other things, in speciall, charge them to take heed of all the Traditions and Pre­cepts of men in Gods service, and injoyne them also, to reprove such as teach any other doctrine than that they have received from them, and also command to shun and decline them that teach con­trary to that doctrine; I say, as the Ministers of the Gospell have a rule set them by which they shall teach, and from which they may not vary, if they notwithstanding will goe beyond their commis­sion [Page 148]and teach contrary, yet the people are not to listen unto them or to heare, them in so doing: for they are bound and tied like­wise by the same rule and written word to the contrary, as by the places above specified is manifest, and many more that fol­low. But now, Mr. Montague, let us a little examine what Paul writeth to Timothy and Titus, and in them to all Ministers, and Teachers, and what rules hee prescribeth unto them in their preach­ing; and what rules after in the following Epistles and Writings of the Apostles, are given to all Christians. S. Paul in his 1 Epistle to Timothy before he comes to any particular instructions gives him a reason why he left him at Ephesus when he went into Macedonia, and that was, saith he, vers. 3.4. That thou mightest charge some that they teach no other Doctrine, neither give heed to fables, &c. Here the Apostle ties all Ministers to the rule, the Doctrine that they had received from him and the other Apostles. And accounts all the Traditions of men fables and vanities, as in the third Chapter he more fully declareth, and in the 16 verse, he saith, Take heede unto thy selfe, and unto thy doctrine, continue in them, for in doing this, saith he, thou shalt both save thy selfe, and them that heare thee. Here hee ties Timothy to the rule, and tells him withall of the benefit that will redound unto him and others continuing in it, and that is the sal­vation both of him and his hearers. So that the swarving from it, must needs be pernicious to both Teachers and Hearers. And in the 5 chap. 21. J charge thee before God, saith he, and the Lord Jesus, and the elect Angels that thou observe these things, without preferring one before an other. And in chap. 6. vers. 3. Jf, saith hee, any man teach o­therwise and consent not to the wholesom words of our Lord Jesus Christ, and to the doctrine which is according to godlinesse, &c. from such withdraw thy selfe. Here againe, he ties him to the rule, to the words of our Lord Jesus Christ, the doctrine taught by Christ, as it is set down in the severall Gospells, and commands Timothy to withdraw him­selfe from all such as taught not according to that doctrine, and in vers. 13.14. I give thee charge, saith hee, in the sight of God, who quickneth all things, and before Christ Iesus, who before Pon­tius Pilate witnessed a good confession; that thou keepe this Com­mandement without spot, untill the appearing of the Lord Jesus Christ. Here is a rule given to the end of the World, which all Teachers and Hearers are bound to observe and keepe. The Ministers and preachers by it, are to teach nothing contrary unto the wholesome [Page 149]words and doctrine of our Lord Jesus Christ, and what hee taught, and the people, they are not to receive or heare any thing contrary to that doctrine: but both Ministers and people are commanded to shunne such, and to withdraw themselves from them. And in his second Epistle, as if the Apostle could never sufficiently enough have taught all Ministers their duty, in Chap. 1. vers. 13. Hold fast, saith he, the forme of sound words, which thou hast heard of mee, in faith and love which is in Christ Jesus. Have a speciall care, thou variest not from that way of teaching thou hast learned from mee, the two principall heads of the which doctrine, or the sum of which is faith and charity, teach them the saving doctrine of faith there­fore as I taught it, according to the written Word, ground all thy preaching concerning faith, upon the Scripture, not upon the vaine Traditions of men, and humane authority, but upon the written word. So likewise, when thou teachest them their duty of love, both towards God, and towards their Neighbours, and one towards another, instruct them in that according to the written Word, and not after the Precepts and commandements of men, and from this way of preaching swarve thou not, but hold fast that forme of sound Words, for so I taught thee. And in Chap. 3. vers. 14. Continue thou, saith he, in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them. Here againe, hee injoynes him to preseverance in that doctrine onely, which he had taught him, who was guided by the Spirit of God, and confirmed all that hee taught out of the Scriptures, and therefore there could be no doubt of the Truth of it, and that he commands Timothy and all other Ministers to continue in their Teaching, and not to vary from it, or to give eare or heed unto the Traditions of men. And in his Epistle to Titus, chap. 1. vers. 13.14. Wherefore, saith he, rebuke them sharply, that they my be sound in the Faith; Not giving heed to Jewish fables, and commandements of men, which turne from the truth. What, Mr. Montague, can be spoke more evident, against all Traditions of men, which teach, that the worship of God consisteth in outward performances, as in the observation of dayes and ceremonies, and abstaining from Meats and Marriage, all in­ventions of crafty men, and which teach that wee must worship God according to the commandements of men? when the Apostle in expresse words in Chap. 3. of the 1 of Timothy vers. 12, 3. affirmes, that these are the doctrines of Devills, and in this place com­mands [Page 150] Titus sharply, roughly, and plainely to reprove all such prea­chers, as teach men by such performances to serve God, or instruct them to worship him after the commandements and traditions of men, and gives him a reason why Titus should sharply rebuke such teachers, because, saith he, they that indoctrinate the people in this manner to serve God, are so far from teaching the truth, as they turn them from it, and lead them into errours and by-waies, to their eter­nall perdition. Truely, Mr. Montague, if there were but this very Text in all the new Testament for our direction, for the right serving of God, it were enough for ever to deterre us from the traditions of men, and to make us cleave close to the written Word for our rule, when the Apostle pronounceth all such doctrines, either to be the do­ctrines of devils, or at least to lead and turn us from the truth, which we ought to preferre before our lives. And in Chap. 3. ver. 10. A man, saith he, that is an hereticke, after the first and second admonition, reject. You know, Master Montague, that he is counted an heretick among you, that continues obstinate, and perseveres in his owne opinions, against the doctrines of the Church of Rome, and their vaine tra­ditions, and humane inventions; but in Gods Dialect, they are ac­counted orthodox; and they onely in the holy Scriptures are coun­ted heretickes that persevere and continue in their owne unsound opinions, contrary to the faith once delivered unto the Saints, and to the wholsome words of our Lord Jesus Christ, such onely by S. Paul are proclaimed hereticks, with a command unto all Ministers and people, after the first and second admonition to reject, and to cast them out of the Church, as people with whom godly men, and the true Disciples of Christ ought to have no fellowship, or com­merce: and therefore Master Montague, the doctrine of the holy Apostles, as it is set downe in Scriptures, is the rule we are tied to for the discerning betweene true and false doctrine, and that we are for ever to have before our eyes, for the square we must regulate our faith and manners by. And in Heb. 13. ver. 8, 9. Jesus Christ the same yesterday and to day, and the same for ever, saith the Apostle. Be not carried about with strange doctrines, &c. here the Apostle for­bids all men to listen unto the vaine Traditions of men, and to be carried about with any strange doctrines, such as are not groun­ded upon the written Word, and conformable to the rule of our faith, set downe in it, and gives a reason why they should be stable and unmoveable in that doctrine; for, saith he, Christ which [Page 151]is the object of our faith, doth not change his nature nor quality in his Person, Office, and Doctrine; and therefore it beseemes you likewise to be solid, firme and stable, and invariable in your faith in him, and that you should not be carried about with strange do­ctrines, or give heed unto the Traditions of men, which turne you from the truth; and in this you ought alwaies to follow the rule prescribed in the Word, and to set before your eyes the example of your godly teachers, which have the government over you, who have preached unto you the Word of God, whose faith follow, considering the end of their conversation, vers. 7. and how they continuing faithfull to the end, are now dead in the Lord. If you therefore desire to be eternally blessed, as they are, imitate and follow them in their faith, for they were not carried about with strange doctrines; but as they taught you the Word of God, and not the traditions and commandements of men, so cleave you also to that written Word, and be not carried about with strange doctrines, for it is a good thing that the heart be established with grace, &c. As if he should have said, all the traditions of men doe not establish the heart with grace; for the heart is then onely established with grace, when the soule and conscience of a believer reposeth it selfe in the true apprehen­sion and feeling of the mercy, favour, and love of God in Christ Jesus, apprehended by faith, and in the assurance of his eternall good will, when by faith they lay hold on the righteousnesse of Jesus Christ, and finde the worke of their spirituall regeneration wrought in their soules, which brings forth the fruit of holinesse in all manner of conversation, and this onely establisheth the heart with grace, and in this consisteth the true worship of God; all which the traditions and commandements of men are so farre from teaching, as they turne us from them, placing religion in outward performances, and in observing of mens traditions, as worshiping of Images, Crucifixes, and observing of daies, and abstaining from meats, &c. All which turne us from that spirituall worship of God, which God both commandeth and delighteth in, For God is a Spirit, and they that will worship him (according to his Will) must worship him in spirit and truth, John 4. ver. 24. His Will therefore, Mr. Mon­tague, must be the rule we ought ever to adhere and cleave to, if we would not be carried about with strange doctrines, and if we desire to have our hearts established with grace. I might enlarge my selfe exceedingly in this point, and runne through both the Epistles of [Page 152] Peter, and the first Epistle of Saint John, but I will conclude with that of Saint John in his second Epistle, vers. 9, 10. Whosoever trans­gresseth, saith Saint John, and abideth not in the doctrine of Christ, hath not God; he that abideth in the doctrine of Christ, he hath both the Father and the Sonne. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed. For he that biddeth him God speed is partaker of his evill deeds. Here, Mr. Montague, for a conclusion of this point, take notice, that we are for ever tied to the doctrine of Christ, which he, the great and onely Prophet of his Church taught us, and which we finde writ in the holy Scrip­ture, whom we are bound to heare in all things, and from the which doctrine we may not swarve, nor so much as bid God speed to any that shall teach otherwise, unlesse we will partake with them in their evill, and so make our selves lyable to the curse and punish­ment due unto our disobedience in so doing, Gal. 1. vers. 8. which the Church of England, both out of conscience of her duty to the command of her great Prophet Christ Jesus; and out of an awfull reverence of his glorious name; and out of feare also, of that curse that is denounced against all such as transgresse his holy Comman­dements, and are carried about with strange doctrines, and abide not in the doctrine of Christ, doth with all obedience submit her selfe unto and continually cleaves unto the holy Word of God, revealed in his written Word, and makes that onely the rule of her faith and manners, and by that proveth her selfe to be built upon the foundation of Peter, and to teach the way, the truth, and the life, and to honour Jesus Christ, and to believe in him aright, and as she ought to doe, when she owneth him to be her onely King, her sole Priest, and alone Prophet, and followeth the guidance of his Spirit, and approaches unto God in his name and mediation, and is directed by his Word, and heares his voice in all things; by all which, I say, she manifesteth to the whole world, that she is a true Church against which the gates of hell can never prevaile, and the pillar and ground of truth. On the other side it must necessarily follow, that the Church of Rome is not a true Church, nor the ground and pillar of truth, when she is not built upon the founda­tion of Peter, nor teacheth not the way of the truth and the life, nor honoureth not Christ as her King, Priest, and Prophet, nor continueth constantly in the doctrines of the holy Prophets and Apostles, and in the which the Gospell of Jesus Christ is neither [Page 153]purely preached, nor the Sacraments rightly administred, and in the which there is not the true invocation of God, nor the true re­ligion that Christ the great Prophet of his Church hath taught us; All which, Mr. Montague, I have, as I hope, so sufficiently proved in this discourse, as I am most confident that there is not any rationall man but will easily perceive, and you your selfe, Master Montague, if you have not resolved to shut your eyes at noone day, will now clearely discerne, which of the Churches believeth best, and which of their faiths and beliefes is most orthodox concerning the Kingly, Priestly, and Propheticall Office of Christ Jesus, and which of them giveth the Lord Jesus most honour, either she that neither regardeth what Christ commandeth or forbiddeth, or she that in all things heareth his voice, and followeth the direction of his Word, as it is set downe in the holy Scriptures, which I have by Gods assistance proved to containe all things in it necessary to sal­vation, and that wee have no need of humane traditions for the making of it a compleat rule; and that this Word is onely the sole rule of our faith and manners, and that all Christians to the end of the world are tied unto that to be the rule and square both of their faith and manners, and that they ought not to swarve from it upon what termes soever. And therefore now, Mr. Montague, I shall look for the performance of your promise, viz. that if I could prove the Church of England to be a true Church, and that the Word of God contained all things in it necessary to salvation, and that it was the onely rule of our faith, unto which all Christians were tied to the end of the world, (all which I conceive I have fully done) that then you would be of our Religion, and turne Protestant. This was your promise, Master Montague, before all the Gentlemen, and the performance of the which will be to the honour of God, and your owne eternall comfort, and will ever rejoyce the heart of him that wisheth you all happinesse here and hereafter. But, Master Montague, before I shut up this discourse, I shall in way of a corol­lary desire you to ponder and seriously consider not onely the vanity but the impiety of all those tenents you hold in the Church of Rome, more than we have warrant for in the Word of God, and that you would deale ingenuously betweene God and your owne conscience in the examination of a few Queries that I shall now be­fore I finish my discourse propound unto you.

I desire you, Master Montague, to answer mee truely, what you [Page 154]thinke of the condition of such a man, as shall believe, that Jesus Christ is the onely and sole King and head of his Church, and Sa­viour of his body, that infuseth life and spirituall motion into it, and all saving graces, and that guideth it by his holy Spirit and Word, and believeth also that he and he onely is to be obeyed in whatsoever he commandeth or forbiddeth, and that we are not in matters of faith and doctrine to follow or heare any voyce or word but what he the King of his Church hath made knowne unto us in his Lawes and heavenly Statutes, as they are recorded in the holy Scriptures, tell me I pray, Master Montague, candidly, what you think of the condition of such a man living, and dying in this faith? Can this beliefe any waies prejudice his salvation, though he ne­ver heareth of the Pope of Rome, whom you and the other Ro­manists proclaime to be head of the Church, and to be King of Kings and Lord of Lords, whose oracles, Lawes and Ordinances, you affirme ought to be obeyed in all things as the commands of Christ? I say if he never heares of so much as the name of the Pope or of any such creature as he is, will not his faith in Jesus Christ alone whom hee believeth to be the onely King and head of the Church and Saviour of all such as trust in him, save him eter­nally? If you shall affirme that his thus believing will not save him, you overthrow the Christian faith, and destroy the true Christian religion, which teacheth us thus to believe, and assureth us, that living and dying in so believing and in this faith we shall be saved.

Againe, Master Montague, I demand of you what you thinke of the condition of that Christian that shall peremptorily be­lieve that the Pope of Rome is not the King and head of the Church militant, but that hee is the enemy of Jesus Christ, one guilty of blasphemy, as assuming unto himselfe those glorious attri­butes and prerogatives that are peculiar to Christ alone, the King of Saints, and King of Kings, and the onely head and sole gover­nour of his Church? Can this, Master Montague, his so believing prejudice his salvation, or be any sinne against Almighty God? If you shall answer, that it may, then I shall demand your reason, why you conceive that it may be any way prejudiciall to his eternall happinesse; for where there is no transgression there is no sinne; for sinne is the transgression of the Law: and what law, I beseech you, doth that Christian transgresse, that believeth that Christ onely is the King and head of his Church, and the Saviour of his body, [Page 155]and that these incommunicable prerogatives peculiarly belong unto Christ, and that they are not to be given to any mortall man, and that it is a sinne in any to assume these titles, or for any to give them to the Pope. Master Montague, let me tell you that except you will overthrow the faith of the Gospell, you can never make either the ignorance or the contempt of your Romish doctrine concer­ning the Popes Supremacy any sinne, but that a man may live and die in the detestation of it, and be eternally saved, if by a stedfast and lively faith and full perswasion hee cleaveth unto Christ Jesus the onely head and King of his Church, and believes by his alone power to be delivered out of the hands of all his bodily and spiritu­all enemies.

Againe, Master Montague, I desire you to answer me ingenuously, what you thinke of the condition of such a man as shall believe, that Christ Jesus is the onely and sole Prophet of his Church, and that he hath fully revealed the whole will and counsell of his Fa­ther concerning the redemption of man-kind, and that all things necessary to salvation are fully and compleatly set downe in his holy Word by his command in the writings of the old and new Testament, and that the sacred Scriptures are a perfect rule of them­selves for the regulating of our Faith and manners, and ought to be the onely square and rule of all our thoughts, words, actions, and of our faith, and doctrines unto the end of the world, and that there is no need of any humane traditions for the compleating of them, and making of them perfect and intire, and that all doctrines that are not either grounded upon the expresse words of the Scrip­tures, or evidently and by good consequence deduced from thence, ought to be rejected, and to be abandoned. I pray, Master Montague, what thinke you of the state and condition of such a man living and dying in this faith? Can this his so believing any way preju­dice his eternall salvation, though he never heareth of any of your traditions or unwritten verities, which you notwithstanding affirm are to be entertained with equall beliefe, that the holy Scriptures are by us received and imbraced? I say, if he never heare so much as of the name of your Traditions, and of your Councels, Canons, or In [...]unctions, will not his faith in the holy Scriptures alone, im­bracing the doctrine revealed in them, and believing that they con­taine all things in them necessary to salvation, save him eternally? If you shall affirme the contrary, you will not fight against mee, but [Page 156]against God himselfe, and give the Spirit of God the lie, who hath so often declared that believing those things that are writ in the holy Scriptures, it will save our soules.

Againe, Master Montague, I demand of you, what you thinke of the condition of that Christian, that shall peremptorily believe that all those Traditions, of Purgatory, and humane satisfactions, of Will-worship and Image-worship, of Self-merits, and workes of Supererogation, of Indulgences and Pilgrimages, of praying to Saints and Angels, and all the other bundles of your Traditions thrust upon the poore people as the service of God, and the meanes by which they may please God, are detestable abominations, as being things full of blasphemy, placing our redemption in other meanes than in the bloodshed and meritorious death and passion of Jesus Christ, and denying the perfection of the holy Scriptures, and equalizing, or rather preferring the Traditions and Inventions of the Pope, the enemy of the Lord Jesus, before the authority of the written Word, which was dictated by the Spirit of Christ him­selfe, the onely and sole Prophet of his Church, whom wee are commanded onely to heare and obey in all things that he hath de­clared in his blessed Word, which is for ever to be the rule of our faith. Doe you conceive, Master Montague, that any Christian so believing, and persevering in this his beliefe unto the last houre of his death, it can any way prejudice his salvation? If you say it may, give me, I beseech you, your reason, for sinne onely excludeth men out of Heaven; shew me therefore what Law of God any Christian transgresseth in believing Christ to be the onely Prophet of his Church, and that he hath fully revealed the Will of God his Father concerning the redemption of man-kind, and that this his Will and good pleasure is as much as is necessary to the salvation of the Church, is fully set downe and contained in the holy Scriptures, and that the written Word of God is compleat in it selfe, without any humane Traditions, and that we are bound to make that onely the rule of our faith and manners, and to reject all doctrines what­soever are not grounded upon the written Word, and much more all such doctrines as lead us from Christ, and teach us another way to Heaven than he hath taught us, who is our onely Prophet, and another way of serving God than he hath appointed. I pray, Master Montague, is the obedience of any man to Christ our Prophets com­mand a sinne or transgression of his holy Law? If you say so, then [Page 157]you make that a sinne, which God accounteth of as a vertue and obe­dience to his blessed Will and Word, and so by your traditions breake the Commandements of God, and our glorious Prophet Christ Jesus, and by that as by all your other damnable doctrines proclaime your selves open transgressours of his holy Lawes, which without speedy and hearty repentance will bring you to eternall perdition.

Againe, Master Montague, I intreat you candidly to tell me, what you thinke of the condition of such a man, as shall believe that Christ Jesus is the onely and sole Priest of the new Testament, and that hee by his obedience, death and passion, and by the Sacrifice of himselfe once offered upon the Crosse, when he was made sinne for us, who knew no sinne, hath reconciled God the Father unto us, and made for ever our atonement with him, and laid downe a sufficient ransome for our redemption, by the which we are freed from both the guilt and punishment due to our sinnes and trans­gressions, and that the vertue of this his sacrifice as it is ineffable and everlastingly able to save all such as believe in him, so it is never to be reiterated, but to be applyed unto the soule, and hearts of men by such meanes onely as God himselfe hath appointed, viz. by the vertue and powerfull working and operation of the holy Ghost, by the preaching of the Gospell, by the administration of the holy Sacraments, by faith and prayer, and that hee is our onely high Priest and Mediator both of satisfaction and intercession, by whom alone wee have continually accesse to the Throne of grace, and that in his Name onely and through his mediation, wee are to put up all our prayers, supplications and thanksgivings unto God the Father, and that there are now no reall Priests on earth, for the offering up of any propitiatory Sacrifice for the reconciling of God unto us, or any other Mediators in Heaven between God and us, that can make God propitious unto us, but the man Christ Jesus. Tell me, Master Montague, sincerely, what you thinke of the state and condition of such a man living and dying in this faith? Can this his beliefe any way prejudice his salvation, though he never heare of your Romish Priests, whom you affirme to be reall Priests after the order of Melchisedeck, and assert that they offer up the body and blood of Jesus Christ daily a propitiatory sacrifice for the living and the dead? Can this his faith, I say, prejudice the sal­vation of any man, though he never heareth such doctrines as these [Page 158]be? or can this his faith prejudice his eternall happinesse though hee never heareth of any other Mediator of the new Testament but Jesus Christ alone, or never prayeth to Saint or Angell, to entreat their mediation for him with God the Father, but onely putteth up all his prayers and praises in the Name of Christ alone? I be­seech you, Master Montague, tell me, if hee never heard so much as the name of any reall Priests besides Christ, or of any other Media­tor but of Jesus Christ, or of any other propitiatory Sacrifice, but of that onely which Christ offered to God the Father upon the Crosse, will not this his faith in Jesus Christ alone, his onely high Priest and Mediator, and the assurance hee hath of the vertue and al-sufficiency of that his Sacrifice once offered to God, eternally save his scule, and bring him to life and happinesse? Take heed, Master Montague, what you say. For, if you affirme the contrary, you blaspheme, and overthrow not onely the whole worke of our redemption, but indeed deny the faith, and destroy all Christian Religion.

Againe, Master Montague, I desire you further to resolve me, what you thinke of the condition of such a Christian as shall perempto­rily living and dying believe, that there are no reall Priests now upon earth after the order of Melchisedeck appointed daily to offer up the body and blood of Jesus Christ to God the Father a propi­tiatory Sacrifice for the living and the dead: and that there are no other Mediators in Heaven, in whose Name and by whose inter­cession wee may put up our prayers, supplications, and thanksgi­vings unto God the Father, besides Jesus Christ, and shall not onely constantly believe all this, but shall also confidently affirme, that to bring into the Church of God any other reall Priests after the order of Melchisedeck, besides Jesus Christ, or any other propitiatory Sacrifice besides the Sacrifice that he once offered to God the Father upon the Crosse, or to appoint any other Mediator in Heaven, be­sides Jesus Christ, are all the doctrines of high blasphemy, as dero­gatory to the honour and dignity of Christ Jesus, the onely high-Priest, and sole Mediator of the everlasting covenant, and destru­ctive and prejudiciall to the salvation of mankind, as teaching them another way to Heaven, then by the meritorious death and passion of Jesus Christ, by whose precious blood alone, and not by any fading things wee have redemption and remission of our sins Ephes. 1. v. 7. Col. 1. v. 14. & 1 Peter chap. 1. v. 18. Heb. 1.3. & 13.12. & 1 John [Page 159]chap. 1. ver. 7. Tell me, I say, Master Montague, if any Christian shall peremptorily unto the last houre of his life persevere and con­tinue in this faith and beliefe, and will by no art of perswasion be induced to believe any of those horrid and pernicious doctrines which you of the Church of Rome suggest and impose upon the poore people, to their eternall destruction; will, I pray you, this his so believing and living and dying in this faith deprive him of happinesse, or any waies hinder the eternall salvation of his soule? or shall hee by this his stedfast faith and resolution doe any thing displeasing unto God, or sinne in so believing? If you shall affirme that it will, you must shew what Law of God hee transgresseth in so believing, for where there is no transgression of a Law of God, there is no sinne. Now what Law of God, I beseech you, is there in all the holy Scripture that maketh it a sinne to be­lieve that there is no other reall Priest of the new Testament, no other Mediator of the everlasting covenant but Jesus Christ, no other propitiatory Sacrifice, but that which hee once offered upon the Crosse, no other way of redemption and of obtaining remis­sion of our sinnes, but by the blood of Jesus Christ? Untill Master Montague, you can make it appeare, that thus to believe is a sinne, you can never evince and prove any man guilty of transgression by abhorring and rejecting all your impious doctrines of the Church of Rome concerning your blasphemous Priests, and propitiatory Sacrifices and new found out Mediators, and novell waies of ob­taining remission of sinnes. Truely, Master Montague, I dare under­take to make it appeare to all men, that there is never a tenent the Church of Rome holdeth more then wee believe in the Church of England, but it is either blasphemous, impious, or at least superfluous; so that a man may die either in the ignorance or contempt of it, with­out any prejudice to his eternall salvation, and that by the confession of the very Romanists themselves that have not resigned their reason or abjured all understanding. I writ once about this very thing, to one Siniones a Jesuit, a fellow-prisoner with me in the Gatehouse, which you if you please may read in my Flagello Pontificis of the last edition, which is yet unanswered. But now, Master Mon­tague, to returne to the businesse in hand, and to speake yet a word or two of your diabolicall Sacrifice of the Masse, which you call a Propitiatory Sacrifice for the living and the dead, but in truth the most abominable Idoll that ever the world yet saw, being indeed [Page 160]that poysoned Wine in a goulden Cup, that hath made drunk the Nations of the Earth, that are under the power and Dominion of the whore of Babylon, and that that bringeth in an other way of salvation than by the death and sacrifice of Jesus Christ, by which onely wee have redemption, the remission of our sinnes; the im­pieties of the which, Mr. Montague, I shall desire you a little to con­sider, and then I will conclude and leave you to your meditations and soliloquies. But it will not be amisse to set downe, what both the Church of England believeth concerning the Sacrifice of Jesus Christ; and what the Church of Rome teacheth, concerning that: That so our opinions on both sides being truly weighed, every one may judge which of their beliefes is most sound, and withall may the better perceive the detestable impiety of the sacrifice of the Masse. The Church of England believeth that Jesus Christ is the sole high-Priest and onely reall Priest of the new Testament, and that his sacrifice once offered upon the crosse, is that onely, reall and externall sacrifice in the Christian Church, and that that sacrifice is the onely propitiatory sacri­fice for the sins of mankind, and that there is no other.

The Church of Rome believeth that in that action they call the sacrifice of the Masse, there is a true reall and externall sacrifice, in the which their Priests whom they blasphemously tearme Priests after the order of Melchi­sedech, do dayly offer up unto God the Father, the very body and the very bloud of Iesus Christ under the species and formes of Bread and Wine, and affirme that this is a propitiatory sacrifice for the living and for the dead, and that Christ himselfe is here really present in the hands of their Priests and upon their Altars, and offered up by them to God the Father and that it is the same Sacrifice that Christ offered upon the crosse; and injoyne all the people to put their trust in it for salvation, and to give the same Divine worship unto it under paine of death, that is to be given to Christ himselfe the Saviour of the World. This, Mr. Montague, you know to be the Doctrine of the Church of Rome, than the which nothing can be more blasphemously or idolatrically taught, and believed, or be more fraught with impieties, or more contrary to all both faith and reason, or more pernicious to the salvation of the sonnes of men. But I will not now, Mr. Montague, discover all the errors and abominations of this Idoll, onely I shall desire you to take notice of the great impiety and absurdities of this your doctrine. The Church of Rome affirmeth, Mr. Montague, that the sacrifice of this idoll Masse, is the very same sacrifice that Christ him­selfe [Page 161]offered upon the crosse. Against which I thus argue. That Sacrifice which differeth from the Sacrifice of the Lord Jesus Christ, both in the effici­ent, materiall, formall and finall cause, that is not the same sacrifice that Christ offered upon the crosse: but the sacrifice of the Masse differeth from the sacrifice of the Lord Iesus Christ, both in the efficient, materiall, formall and finall cause: Ergo, it is not the same sacrifice, but a detestable Idoll. For the Major, Mr. Montague, no man will deny it, for that that doth re & ratione dissentire from any thing, that is not the same, as all men know. The Minor I will prove with its severall parts. And thus I dispute. The sacrifice of the crosse, was offered up by that high-Priest who is the eternall Sonne of the eternall Father, who is holy, harm­lesse, undifiled, separate from sinners, and made higher than the Heavens, Heb. 7. vers. 28. Who through the eternall Spirit, offered himselfe with­out spot to God. Heb. 9 vers. 14. But the Sacrifice of the masse is not of­fered up by this Priest, nor through the eternall Spirit: but by a most pol­luted Priest and through the Spirit of Antichrist: Ergo, the sacrifice of the Masse is not the same sacrifice of Iesus Christ, it differing from it in the efficient cause, but a most detestable Idoll. The Major of this Syllo­gisme you cannot deny, Mr. Montague, neither will any man gain­say or deny the Minor, and you know then, the conclusion neces­sarily followeth that the Sacrifice of Christ, and the sacrifice of the Masse are not one and the same Sacrifice, and therefore to give that honour to the Masse that is onely due to Christ himselfe is the most abominable Idolatry that the World ever heard of, for it giveth the same honour to a creature of mans making that is due to the Creator blessed for ever. And that shall suffice to have spoke of the first difference, and now I come to speake of the second discrepancy in respect of the matteriall cause. The matter of the sa­crifice of Jesus Christ was the humane nature, very man, that that was borne of the Virgin Mary, that was of the seede of Abraham, of the Tribe of Judah, that suffered under Pontius Pilate, that was crucified, dead and buried, and is now at the right Hand of God, and made higher than the Heavens. But the matter of the sacrifice of the Masse is not the humane nature, very man, and that that was borne of the Virgin Mary, that was of the seede of Abraham, of the Tribe of Judah, that suffered under Pontius Pilate, that was crucified, dead and buried, and is now at the right hand of God, and made higher than the Heavens. Ergo, the sacrifice of the Masse is not the same sacrifice of Iesus Christ that was offered upon the Crosse; but a most prodigious Idoll that ought of all men [Page 162]to be abominated. For the Major, Mr. Montague, you cannot deny it, and for the Minor, no man, unlesse he be bereaved of his senses will deny it, and unlesse he be unable to distinguish a peece of Bread, from the humane nature, for Christ retaines his humane nature still, wheresoever hee is, and he bade Thomas for the confirmation of his weake faith to put his fingers into his side, and to prove the reality of his Resurrection, and that hee was not a Spirit, hee said unto his Disciples, Luke 24. vers. 39. Behold my hands and my Feete, for it is I my selfe: handle mee and see: for a Spirit hath not flesh and bones, as yee see mee have. So that, Mr. Montague, except a man have lost all his senses, hee will easily perceive the Sacrifice of the Masse, and the Sacrifice of Jesus Christ are two different things, for the Sacrifice of Jesus Christ had Flesh, Bloud and Bones, the Sacrifice of the Masse, is neither flesh, nor fish, nor good read Herring, it is neither Man nor Beast; I pray, Mr. Montague, answer mee ingenuously, do you really and indeed believe that that Breaden Wafer the Priest holdeth up in his hands, or that lieth upon the Altar, that Dagon of Ginger-bread is the very Christ, the Saviour of the World, who is now at the right Hand of God? doe you believe a peece of Bread to be God-man, doe you I say believe, that which is betweene the Priests hands, ever to have beene in the wombe of the Virgin, to be of the seede of Abraham, of the Tribe of Iudah, and to have suffered under Pontius Pilate? I am con­fident your conscience telleth you the contrary, when you know that it is a meere peece of dow. How then dare you, Master Montague, give that honour to a peece of bread that is due to the Lord of life? Was there ever in the world a more unheard of Ido­latry? And yet this, Master Montague, is the dayly service of the Church of Rome, which is worse than the worshiping of Molecke, Rimmon, or the God of Ekron, and exceedeth all either heathenish or Iewish superstition. But now I come to shew the difference betweene them in respect of the formall cause. The Sacrifice of Iesus Christ was the giving up of his Spirit into the hands of God his Father, the laying down of his life, the separation of the humane soule from his body, and the effusion of his bloud, and the wounding and piercing of his glorious Body; but in the sacrifice of the Masse there is none of all this, you your selves calling it an unbloudy sacrifice, and by virtue of your concomitancy as you tearme it, you joyne flesh and bloud, soule and body together and make that whole which on the Crosse was in all [Page 163]respects separated: Ergo, the Sacrifice of the Masse is not the Sacrifice of Jesus Christ, but a monster to be abominated of all men, as that that robs Christ the Lord of his due honour, and all the adorers and worshippers of it, of eternall happinesse, who worship a peece of Bread for very God, and in that perpetrate the greatest Idolatry that ever was committed: And so exclude themselves out of Heaven, for, no Idolater shall enter into the Kingdome of Heaven. Revel. 21. vers. 8. But the Fearfull and Ʋnbelievers and Idolaters, shall have their part in the lake which burneth with fire, and which is the second death. And therefore, M. Montague, it highly concerneth you to looke about you, and to consider well what you do when you goe to Masse. But now I come to the last cause of difference. The Sa­crifice of Jesus Christ was of that virtue and efficacy, and offered up to this very end that it might be a ransome for all believers, 1 Tim. chap. 2. vers. 6. And Heb. 10.14. For by once offering he hath perfected for ever them that are sanctified. But the sacrifice of the Masse, is neither of any power or efficacy, nor never yet perfected any, and by the confession of the Papists themselves must many times be reiterated to bring one poore soule out of their fained Purgatory, therefore in regard also of the end it is not the same, but differeth from the sacrifice of Jesus Christ, and ought to be cast out of the World, as a beastly Idoll and an abomination and as a thing of no efficacy and power to save any man from mi­sery, but all-sufficient to damn soules and send them to perdition, and to bring downe the judgements of God upon the Nations and Kingdomes, where it is set up, as all Idolatry doth, for the Lord will judge those Nations with all manner of plagues, that provoke him by their Idolatries, and after cast them into the lake that bur­neth with Fire and Brimstone, which is the second death; Which that, Mr. Montague, you and all men may shun, it deeply con­cerneth you to consult what a fearfull condition you yet are in, and all those that are of the Faith and Religion of the Church of Rome which is the Mother of all abomination: and duly also to weigh the haynousnesse of your offence, who causlesly so separated your selfe from your Mother the Church of England, whom I have as I conceive sufficiently in my foregoing discourse proved to be a true Church, and built upon the foundation of Peter the ground and Pil­lar of Truth Mr. Montague, That which I have now to say unto you is this. God hath given you excellent parts, and bestowed many mercies and favours on you, and his long suffering, and patience [Page 164]towards you has beene great in all respects, who have hitherto imployed your gifts to wrong your own soule, and mislead others, let it be enough, that you have gone so farre, and have hither so abused Gods loving kindnesse towards you, knowing that the goodnesse of God leadeth you to Repentance: and therefore take he [...]d lest persevering in these erroneous and damnable Idolatries and sacrilegious impious opinions, you treature not up unto your selfe wrath against the day of wrath, and the revelation of the righteous judgement of God: which that you may not do, it shall ever be the Prayer of him that wisheth no lesse happinesse to your soule and body than to himselfe, and who shall alwayes remaine