THE CHURCH OF ENGLAND A true Church: PROVED In a Disputation held by JOHN BASTWICK Doctor in Physic, AGAINST Mr. WALTER MONTAGUE in the TOWER.  
Buy the truth, and sell it not, also wisdom, instruction, and understanding,  Prov. 23. v. 23. 
Where there is no vision the people perish, but he that keepeth the Law, happy is he.  Prov. 29. v. 16. 
Published by Authority.  
LONDON, Printed for A. Crook and I. Rothwell, and are to be sold at their shops in Paul's Churchyard. 1645.   

To the Reader.  
Christian Reader,  
IF thou desire to know the occasion of the ensuing discourse between me and Master Montague, (of whom I may say this, although he be an enemy, that he is both generosus & doctus adversarius) thou shalt not only be fully satisfied of the necessity of the publishing of it, but mayst also find the true Church by the essential and undeceivable notes of the same, the which wheresoever they appear do abundantly prove and delucidate it to be a true Church: Now when they are to be found in the Church of England, as in all the reformed Churches, it may truly be concluded of them all, that they are true Churches, from the which there is no just ground and cause of separation. As for the Church of England, I may ever affirm this (as I have in the following Treatise evinced) that since the Apostles times, the Gospel and the saving truths thereof have never been more purely preached, and more cheerfully received, embraced, and believed, and the Sacraments more duly administered, and the Name of God more truly invocated and called upon, then now in the Church of England: & that all those that live in it, own their conversion to the Ministry of the same: so that with all good reason we may infer, that, that Church that teacheth the knowledge of the only true God, and whom he hath sent Jesus Christ, John 17. and is able to build them up in their most holy faith, is a true Church and where salvation may be found. And therefore not only those of the Church of Rome, that do calumniate her, and all the reformed Churches for heretical, are in a great error and blame-worthy: but more especially those that had the work of regeneration wrought in their hearts by her ministry, and own their conversion to her, and yet do asperse her with odious terms absolutely denying her to be a true Church: all such, I say, are likewise to be reproved, and have for this their temerity a great deal to answer for, before God and all good men: for by these their expressions, they do not only proclaim their own unthankfulness unto Almighty God, but their undutifulness and ingratitude unto their mother, and their uncharitableness towards their brethren, whom they account of as a company of Insidels denying communion with them, in holy things, though every way as good and as holy as themselves: by all which their proceed, they do not only cast filth in all their faces, and expose themselves to the ludibree of the world, and bring an odium upon the whole Church, but are a cause of division and schism in the seamlesse garment of Christ, and give a great scandal to the enemies of the Gospel, and to all such as love the truth in sincerity without faction, contrary to the Apostles rule, who exhorts all Christians to take heed that they give no offence to the Jew nor to the Gentile, nor to the Church of God. But that all men may see I charge none falsely, nor wrong them not in any thing, I shall here recite some expressions of their principal leaders and teachers (for to enumerate them all, would be an endless work) as I had them from their own mouths in the presence of others, and as I find them in their printed books. By word of mouth, they say, That the Church of England is an arrant Whore, and Strumpet, and that she that was once a Whore can never be presented unto Christ as a chaste Spouse: then the which what could be more contumeliosly disgracefully and untruly spoken, especially when it is uttered by such as had the work of grace and conversion wrought in their hearts, by the ministry of the Church, (if they have any grace, or were ever truly converted) though now they have disobediently deserted and forsaken her. In print thus they declare themselves, concerning the Church of England, and all believers and their fellow brethren in it. That the Church of England is a true whorish mother, and that they that are of her, are base begotten, and bastardly children, and that she neither is, nor never was truly married, joined, or united unto Jesus Christ, in that espousal band, which his true Churches are, and aught to be, but is one of Antichrists Nationall whorish Churches and Cities, spoken of Revel. 16.19. etc. That the Church of England is false and Antichristian, and as she is a false and Antichristian Church, she can never make true Officers and Ministers of Jesus Christ: and absolutely deny, that conversion and confirmation, and building up in the ways of God are wrought by the Ministry of the Church of England: for how (say they) can they build them up in that, which they themselves are ignorant of, and enemies unto? For as Jannes and Jambres with stood Moses, so do these men also resist the truth, being men of corrupt minds and destitute of the truth, etc. This is their Dialect and further they assert, That as they have taken pains by the Word of God, and demonstrable arguments grounded thereupon to prove the Church of England Antichristian; so they promise to all the world, that they will in the strength of the Lord of Hosts, for ever separate from Cuurch Ministry, and worship of England, and all and every one of them as Antichristian and false And conclude, that all the Ministers of the Church of England are not true Ministers of Christ, but false and Antichristian Ministers, and that our Religion neither is the true Religion, nor that it leads men the true way to salvation, and they affirm that they groundedly and absolutely deny that either the Church of England is or ever was a true Church. And from many such premises as these, they exhort all good people that are in the bosom of the Church of England, as they love their own inward peace, and spiritual joy, to withdraw their spiritual obedience and subjection from her. Others of them esteem no better of their brethren then of Insidels, unbelievers and Heathens, and proclaim them in their writings published by authority, to be men who deny, disclaim, and preach against Christ's Kingly government over his Churches, men unconverted or at least converted but in part, wanting the main thing, to wit, Christ's Kingly Office: men visibly out of the Covenant of grace, who have not so much as an outward profession of faith, who deny Christ to be their King, to whose persons and infants, the very Sacraments and Seals of grace with all Church-communion, may and aught to be denied. And this is the language and opinion of many, as their Pulpits can witness, and their Pamphlets declare, in the which they signify unto us likewise, that they have not spoke all they can plead for themselves, and against us, but that they do keep a reserve donee ad Triarios redierit res, until it come to a dead lift, in case they shall be brought before Princes and Rulers to give an account of what they do or desire. These are their formal words, and farther add, that we put them upon too unreasonable a task to satisfy us in all that they do and desire. Whereas Saint Peter in his first Epistle chap. 3. commands all Christians to be ready to give a reason of their hope to every one that shall demand it of them. And as by such expressions as these, it doth evidently appear they jugle, and deal not candidly with their brethren, and according to the revealed Will of God, and the example of Paul, who delivered unto the Ephesians the whole counsel of God, and kept no reserve, donee ad Triarios redierit res, until it came to a dead lift, and that he was brought before Kings & Rulers; but publicly and privately from house to house, night and day, taught them the whole counsel and will of God, and withheld nothing that concerned them to know or practice, nor never ketp any reserve, Act. 20. So also they publish their uncharitableness and unchristian dealing towards their brethren whiles they not only conceal from them, and keep a reserve of such things as they pretend are conducible to bring them to salvation, and to a more perfect knowledge of Jesus Christ and of the good will, pleasure, and ways of God: but whiles they un-Church, un-Christian, and un-Minister them likewise, and make them all no better than the offscouring of the earth, and a company of castawaies, which they do in word and deed, as their daily practice doth testify, and manifest to all men, when they separate from our Congregations and assemblies, and proclaim us all a false and an Antichristian Church, and enemies of Jesus Christ and his Kingdom. Now that I may manifest unto all the World, that the Papists who accuse our Church to be heretical do most impiously and malignantly abuse us, and that all other that deny the Church of England to be a true Church, do also most maliciously, and falsely traduce us, and belie the truth, and for the convincing of both their errors, and maintenance of the truth, and in the just defence of the Church of England and for the proving of her a true Church, and for the stopping also of the mouths of all gainsayers, I have published the following discourse, which if thou Christian Reader shalt peruse without a prejudicated opinion, I doubt not but thou wilt find arguments sufficient to prove the Church of England a true Church, and firm reasons also, to continue constantly in the communion and fellowship of the same, and to abhor those unwarrantable ways of separation, howsoever in their mildest and sweetest discourses, they account of all such as now stand up in the defence of the truth against the errors of the times, as of a company of Wolves, Bears, Lions, and Tigers, (for this is the language they give us, and that in such books as in which they profess meekness of spirit) with whom they ought to have no fellowship and brotherly communion. And if thou through the blessing of God upon the reading of it, shalt reap any benefit by it, I shall desire thee to give the glory to God, who hath used me as an instrument, and to esteem of him, who as he is, and ever shall be filius Ecclesiae Anglicanae, so thy servant for our Master's sake,  
JOHN BASTWICK.   

THE CHURCH OF ENGLAND a true CHURCH.  By JOHN BASTWICK, Doctor in Physic. 
Master MONTAGUE,  
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 shall 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 eternal happiness, than myself. And this I take to be not only 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 zeal, or blame my love, or condemn 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, Judas vers. 3. which all Christians are bound earnestly to contend for: especially if they consider, that in all this my care, I seek not myself, 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 principal cause that made me so willing to seek your acquaintance, and gratify your desire, which was, that I would come and confer with you about points of Religion in controversy between the Church of Rome and us. I confess there were many thousands in the Kingdom fit for that employment, and that might have given better satisfaction in those questions than myself: yet because I heard you had been many months 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 withal, that you had a desire in particular to dispute with me, it made me the more willing to embrace the occasion, and chief 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 solemn 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 again seriously protest. Now I say, if upon evident demonstration and infallible arguments it shall appear 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 son of the Church of England, a true Protestant; and in so doing you shall bring glory to God, comfort to your soul, and have the praise of all men for your integrity and faithfulness in your promise.  
But that all things may be without confusion and perturbation, which cannot so well be avoided in disputations and conferences, I shall orderly and methodically set down what passed between us in our disputation, and I will neither add nor detract from the substance in any thing, yea as near as I can, I will keep the very expressions, so that the Gentlemen that were there present, when they see it, may behold my fair dealing and faithfulness in relating every thing. Which that I might the better do, I leaned not to my own memory, but made use of their notes that took our discourse, and have reduced the whole dispute into that order that will make it easy 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 contain all things in them sufficient and necessary for our salvation, and that they are the only and infallible rule to which all Christians are tied, 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 only, 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 proofs and by your evasions, and partly by reason of the Gentlemen that were standers by, whom you Master Montague and myself are beholding to for their fair carriage towards us both, whom I could not but with honour mention, not only for their civility, but indeed Christian behaviour.  
But before I set down my arguments for the proof of the first question, I shall crave leave to bring to your memory, wherein I declared myself before them all, that I agreed with you, which was in this point, that the ordinary way in God's providence for the conversion and saving of men was the Church where the Gospel 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 writ unto thee, hoping to come unto thee shortly; but if I tarry longer, that thou mayst know how thou oughtest to behave thyself 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 known his will and pleasure unto his people and children, to the customs 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 Towns through their Dominions, after they have proclaimed them by their Officers appointed to that purpose, whether their people may have recourse to know their Royal pleasure. And to this custom, I say, of the Potentates and Monarches 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 do, and what he would have them leave undone, what they should believe, and what they should practise; in the performance of all which they may assure themselves of his protection here, and of full deliverance from all their enemies, and of eternal felicity hereafter. So that all those that desire to be saved, and to know the true way to Heaven, they ought to address 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 task 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 own, because the Translation is best known 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 confessed that it cometh fare nigher the original 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 controversy 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 prevail, 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 prevail.  
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 Syllogistical way, that you were no Scholar. To which I replying told you, that I knew very well, that you were a Scholar, 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 only 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 fair and syllogistical way. Notwithstanding you would reject your own capacity to answer in such a way, reiterating your former expression, saying, that you were no Scholar, no Logician, no Philosopher. But, said you, to justify myself to these Gentlemen here, I am content to answer to your syllogism. 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 proof of my minor give me leave to speak 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 natural 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 Schools of wisdom and knowledge, in the which you were never accounted a truant, who always so improved your time, as you have made as good a progress in all learning as any of your years. And in this notion I consider you, and shall ever allow you the full weight of your praises, earnestly entreating you, that you would employ that talon of understanding and learning that God had bestowed upon you to the advancement of his Glory and Kingdom, and that you would not make use of it to the wronging of your own soul, and the damage of others. And especially I entreat you that in this bright Sunshine of the Gospel and truth you would open your eyes and not love darkness 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 teacheth the way, the truth, and the life, against which the gates of hell shall never prevail, etc.  
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 prevail, 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 God's assistance in the sequel 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 terms of my Syllogism. 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 express. 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 clear 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 parley which was between Christ and his Apostles, where our Saviour ask 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 ye that I am? And Simon Peter answered and said, Thou art Christ the Son 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 prevail 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 again in the name of all the Apostles he saith, We believe and are sure that thou art Christ the Son of the living God. And in the verse before he said, Lord to whom shall we go? thou hast the words of eternal life. There was no other rock known to Peter and the blessed Apostles, no other foundation, no other to fly to for life eternal but Jesus Christ. But in the 4 of the Acts vers. 11. in that glorious Sermon of his, Peter in his own name thus speaks concerning Christ, This is the stone, which was set at naught by you bvilders, 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 speaks, To whom coming as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also as living stones are built up a spiritual house, etc. 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 eternal Son of the eternal 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, etc. and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief 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 only Saviour of his people, and the foundation of his Church, and the only way, and the truth, and the life, as he declareth himself in the 14 of John; and therefore in his name only 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 signify what I understand by the term of building, and to be built upon the foundation of Peter. This is a metaphorical expression, taken from Architects, and in God's dialect it is nothing else but to believe in Jesus Christ. For as in building the stones polished are by cement and mortar joined to the foundation, so all believers, those lively stones are built upon Jesus Christ, that living stone, by faith which joins them to their head and foundation Christ Jesus; and that only as Peter himself interprets it in his first Epistle chap. 2. vers. 6. Wherefore it is contained in the holy Scripture. Behold I lay in Zion a chief corner stone, elect, precious, and he that believes on him shall not be confounded. Unto you therefore which believe, he is precious. So that to be built upon the rock Christ Jesus, by Peter's own interpretation, is to believe in Jesus Christ for salvation, which we cannot do in any creature without 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 steadfastness of your faith in Christ. As ye have therefore received Christ Jesus the Lord, so walk ye in him, rooted and built upon him, and established in the faith, etc. 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 wisdom, righteousness, sanctification, and redemption, 1 Cor. 1. ver. 3●. and who was made sin for us, who knew no sin, that we might be made the righteousness 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 only for salvation, for there is no other name whereby we may be saved. And that this is the true meaning of that metaphorical 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 down because the terms of my syllogism 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 Son of the eternal living God, and believeth only in him for salvation, renouncing all merit, will-worship, humane inventions in God's service, which continues steadfastly in the doctrine of the Apostles and Prophets, and in the which Church the Gospel of Jesus Christ is purely preached, repentance towards God, and faith towards the Lord Jesus Christ, and where the Sacraments are rightly administered, 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 Son of the eternal living God, and believes only in him for salvation, renouncing all merit, will-worship, humane inventions in God's service, and continueth steadfastly in the doctrine of the Apostles and Prophets, in which Church the Gospel of Jesus Christ is purely preached, repentance towards God, and faith towards the Lord Jesus Christ, and where the Sacraments are rightly administered, 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 prevail, and is a true Church, the ground and pillar of truth.  
To this syllogism you first shown your dislike, in regard of the length of it, though in very deed considering the weightiness of the business in hand, it being about the way to salvation, and concerning the true Church, which shows 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 expressed yourself that you could not except against. And whereas I spoke of merit and will-worship, you affirmed, if you should stand upon the doctrine of merit, the application of it would demand a week, 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 truly and rightly administered in the Church of England, and then put me upon the proof of my minor. Which I shall by God's 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 explain, and then confirm the several parts of my syllogism, and show not only 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 marks of the same, never deceiving, so that wheresoever they be found they are so many evidences and charters to confirm the Church to be a true Church where they are, yea any one of them, much more all together will abundantly testify 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 God's assistance (as I said before) elucidately prove, so that all your evasions, captions and exceptions, with all your denials will speedily appear to be groundless and of no validity for the enervating, much less 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 Son 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 in God's 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 steadfastly in the doctrine of the Apostles and Prophets. Fourthly and lastly, that the Gospel 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 administered. And that there is the true invocation of God in the Church of England. These are the parts of my syllogism, which in order I will explain and confirm, and show 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 show the vanity of your exceptions and negation, and confirm the full truth of my whole syllogism.  
Now to begin with the first, viz. That the Church of England doth acknowledge Jesus Christ to be the Son of the eternal 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 less 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 knows the Letter or the thing presented to him, or no? or whether he will own it? He answers, I acknowledge it: that is, he declares to all men, and confesseth it to be his own: 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 diversity 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 Son 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 sins, Matth. 1. vers. ●1. to be that Lamb of God, that takes away the sins of the world, John 1. vers. 29. Amongst 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 joseph's coat to Jacob his father, vers. 32.33. See now (say they) whether it be thy son's coat, or no. Th●n he knew it to be the very coat, and said, it is my son's coat. 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 nails, and put my finger into the print of the nails, and put my hand into his side, I will not believe it. And eight days after his Disciples were again within, and Thomas with them, than came Jesus and stood in the midst, and said, Peace be unto you. After said he to Thomas, put thy finger here, and see my hands, etc. and be not faithless, but faithful. 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, than he acknowledged as well his own infidelity, as, that Christ was his Lord and his God, and in express 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 woman's relation of him, that he was the Messiah; but they believed much more after they had both seen and heard him, and did publicly 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 Christ's own mouth, are proclaimed blessed and need fear no man's curses. Yea the Church of England doth both know and acknowledge this Christ, in as ample a manner as humane frailty can attain to, and publish and preach salvation only in his name, according to the holy Scriptures, and will to the last drop of their blood acknowledge him to be their Lord and only 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 conquerors, through him that loved them. Rom. 7. vers. 37. and are sure of life eternal, which Christ himself hath promised to them that know him. John 17. ver. 3. This is life eternal, saith he, that they know thee to be the only true God, and whom thou hast sent, Jesus Christ. According to the Prophecy of Isaiah Chap. 53. ver. 11. By his knowledge shall my righteous servant justify many: for he shall be are their iniquities. That Church therefore in the which the knowledge of the only 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 eternal Son 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 known, acknowledged, taught, and published in as ample a manner as is above specified, as all men can witness: Ergo, it is a true Church, and built upon the foundation of Peter, etc. And thus much, Master Montague, shall serve to have spoken of the first part of my syllogism, the truth of all which you cannot deny, without wronging your own judgement, and the truth itself.  
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 work of redemption, and all will-worship and humane inventions in God's 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 appear, when I have described what is meant by believing in Jesus Christ, and renouncing all selfe-merit in the matter of salvation, and all will-worship & humane inventions in God's service. But now to begin with believing. To believe in Jesus Christ is nothing else but to own and embrace him, as he is revealed to us in the holy Word of God, for the alone, only, and perfect Saviour, and to place their whole affiance, confidence and trust in him only for salvation; and to rely upon him as their only Redeemer and perfect Saviour, and that with a certain and solid persuasion, and invincible assurance, according to that of Saint Peter, John 6. ver. 68 & 69. Lord to whom shall we go? Thou hast the words of eternal life. And we believe and are sure, that thou art the Christ the Son of the living God. Here was a certain and unmoveable assurance in the Apostles, which did evidence the truth of their faith. Such was Abraham's faith, Rom. 4. ver. 19, 20, 21, 22, 23, 24, 25. Who against hope believed in hope, etc. and being not weak in faith, etc. He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God. And being fully persuaded that what he had promised he was able to perform. And therefore it was imputed to him for righteousness. 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 again for our justification. In this place we may take notice of the Patriarch Abraham's 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 down Abraham's faith. Who, saith he, against hope believed in hope. He was not weak in the faith. He staggered not at the promise through unbelief: but was strong in the faith, and fully persuaded. Here are very glorious praises of Abraham's 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 persuaded, etc. and Heb. 10. vers. 34. And ye took the spoiling of your goods with joy, knowing in yourselves you had in Heaven a better and enduring substance. So in the first Epistle of St. John chap. 3. vers. 2. Behold now are we the sons of God, and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him: for we shall see him as he is. In all the Saints we find an infallible assurance and an undaunted and unremovable confidence in Jesus Christ, who they believed was delivered for their offences, and raised again 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 wilderness; even so must the Son 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 only begotten Son, 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 only begotten Son 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. Numberless testimonies 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 Gospel; for faith hath a mutual relation to the word, and the word to faith, because the word is the fountain of faith, and the ground of faith, and the mirror 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 rational man, if not to yourself, 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 only 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 joineth 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 righteousness, 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 joineth 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 confess 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 righteousness, 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 mark alone, it were enough for ever to stop the mouths 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 God's 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 name of merit and will-worship you began to bestir yourself, as if it had something troubled you: and it doth indeed highly concern you to look about you, lest falling upon the rock of your own merits, you dash yourself in pieces, and destroy your own soul. And you affirmed, that if you should speak of the doctrine of merits; it would last you a week. Truly, Mr. Montague, if you should speak a month, or a year together of Christ's 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 magnify Gods and Christ's love, and to stir up thankfulness, obedience, and love to God and Christ again, for their infinite mercy towards us, such miserable creatures as we poor men are. But, Mr. Montague, if you shall speak but one minute of an hour to extol man's merit, or to preach that men by their good works can or may merit Heaven; or if you go about to establish that blasphemous doctrine (for it is no better) you shall have just cause to repent all the days of your life, for your so doing: for this doctrine tends to overthrow the glorious Gospel, and the whole work of our redemption and Christ's sufferings, and opens an other way to Heaven, than any of the Saints of old knew of, who ever taught that Christ only was the way, the truth, and the life, and not men's merits and works of supererogation. Therefore Mr. Montague, that Church that teacheth the free grace and eternal love of God in Jesus Christ unto the people, when we were dead in our sins and trespasses, and that inculcates self-denial upon all men, and urges them in matter of salvation to rely only 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 show. 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 he himself 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 himself, and take up his Cross and follow me: and Luke the 9 vers. 23. If any man will come after me, let him deny himself, and take up his cross daily and follow me. This lesson is taught both in the Law and Gospel, as in the places now cited, and also in the 55 of Isaiah ver. 6.7. Seek ye the Lord while he may be found, call upon him while he is nigh; let the wicked forsake his ways, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. By these testimonies of holy Scripture, we learn, that the first step to Heaven, is selfe-deniall and renouncing our own merits. This selfe-deniall consists of three parts. The first, a mean esteem of ourselves. The second, a daily taking up of the cross. The third, a following of Christ's example and footsteps, in patiented doing and suffering, what God would have us. And this Master Montague is not an easy lesson to learn. But now to leave the two latter parts, I will only insist upon the first, which is to deny ourselves; and in self-denial, three things are requisite. First, for the magnifying of the free grace of God, we ought to be humble, mean 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 himself dust and ashes, when he hath to deal with God. And Christ, Mat. 11. saith, Learn of me, for I am humble and meek. So that all those that have rightly learned this lesson, have no high and overtowring thoughts and conceits of their own 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 own wills and reason therefore, but the will of Christ must suffice us, his wisdom 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 aught to esteem all things but loss, willingly & cheerfully relinquishing and forsaking, friends, riches, honours, yea, if necessity require, for the cause of Christ and keeping of a good conscience, we must abandon our own 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 unfeignedly to be humble, for if we look upon all men since the fall of Adam, as they are in their natural condition, we shall find nothing in them but sin and corruption, and that they are wicked in all their ways, and unrighteous in all their thoughts, and therefore they ought to be humble and to forsake and deny themselves, and to return unto the Lord and come unto Christ, and be lowly under the mighty hand of God, if they will obtain mercy, find pardon and be exalted; this is the first lesson, I say we must learn. Yea, the very regenerate themselves and the dearest Saints and Servants of God, whiles they remain in this Tabernacle of clay, and till their souls be unbodyed, find themselves so laden with iniquity, transgression and sin, as they have always matter of humiliation, never of glorying, never of vaunting of their own merits, never of boasting of their own righteousness, but rather of seeking another righteousness, the righteousness of Heaven, the righteousness of Faith, which is Christ's righteousness, by which they may appear before God, and this they can never obtain to, without selfe-deniall and renouncing all their own merits.  
But it will not be amiss, Master Montague, briefly to take notice of all men in their natural condition, and after their Regeneration, and that both before the Law, and under the Law, and under the Gospel, and see Gods own Testimony of them all, and the witness and testimony the holiest men, that ever were, and lived, gave of themselves, and then it will be clearly evidenced they renounced all selfenesse and all their own merits, and looked only for salvation by the merits of Jesus Christ. And first let us hear, what God saith of all the seed of Adam before their Regeneration, Genesies the 6 vers. 5. and God saw that the wickedness of man was great upon the Earth, and that every imagination of the thoughts of his heart, was only evil continually. Note here the spirit of God doth not say, that man hath some evil thoughts, or that his thoughts are evil sometimes: but he asserts, First, that every imagination, or the whole imagination, purpose or desire of the heart are evil: Secondly, that they are evil continually, or every day, always evil, and in the 8. Chap. vers. 21. he affirms the same, saying, The imagination of man's heart is evil from his youth. The corruption therefore of all men gins 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 Gospel. And it could be no otherwise by the Testimony of Job. 14. vers. 4. Who can bring, saith he, a clean thing out of an unclean? Not one. All came of a corrupt seed.  
David witnesseth the same, Psal. 51. vers. 5. Behold, I was shapen in iniquity, and in sin did my mother conceive me: such a generation of men without selfe-deniall, and returning from their wicked ways, and forsaking their unrighteous thoughts and imaginations cannot be Christ's Disciples. This miserable condition of mankind, is every where published through the Scripture, to being men to a more deep humiliation and abhorring of themselves, Psal. the 14. vers. 2. The Lord looked down from Heaven, saith the Psalmist, upon the children of men, to see if there were any, that did understand and seek 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 general, 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 natural 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, ye can do nothing. For the wisdom of the flesh, saith the Apostle, or the minding of the flesh, Rom. 8. vers. 6. is enmity against God: for it is not subject unto the Law of God, neither indeed can be. The Apostle says not only, that the wisdom 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 natural man receives not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned. Now, if the unregenerate man, in his sensual and natural condition, cannot know and so much as discern the things of the Spirit, the things of God, how much less can he do the things, that God commands? Therefore before Regeneration, he is dead in sins 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 they be dead in sins 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 ways, and their own thoughts, and deny themselves.  
This is a known 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 natural condition, are without faith, they are without Christ, being Aliens from the Commonwealth 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 sanctified by grace, for without faith they cannot please God, or do any good works: for whatsoever is not of faith is sin, Rom. 14. vers. 23. And this is the natural condition of all mankind, before the Law, and under the Law, and under the Gospel, as by all these, and innumerable more witnesses might be evinced. And therefore all natural men must deny themselves and renounce all, if they will be Christ's Disciples.  
Yea the very regenerate must learn this Lesson of selfe-deniall, and renounce all their own merits and all their own works, or they cannot be Christ's Disciples. The Saints of old knew that Lesson very well, and therefore they never boasted of their own righteousness, or of their own merits, or good works; that was Pharisaical, who trusted in themselves, that they were righteous, and despised others, as Christ speaks of them Luke the 17. vers. 9 & 11.12. The Pharisee stood and prayed thus with himself, God I thank thee, that I am not as other men are, Extortioners, Unjust, Adulterers, or even as this Publican. I fast twice in the week, and give Tithes of all that I possess. They were also frequent in Almsdeeds, so that if works either of the ceremonial, judicial, and moral Law could have justified 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 righteousness. And yet our Saviour Christ saith of them, Mat. the 5. vers. 20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. I say therefore, the Saints and Servants of God in all ages, were so fare from presuming of their own merits, or challenging of Heaven by their good works, that we find them all by their own testimonies and witness, disclaiming them, and pouring out their prayers and supplications for pardon of sin, and removal of judgements deserved by them; and all of them, condemning and accusing themselves for sinful men, even after, I say, their regeneration. And if any, by their good works or by their own 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 himself giveth an honourable testimony, and yet we find the whole Scripture full of their complaints, that they have made against themselves for their iniquities, transgressions, and sins, and ever desiring pardon, and craving mercy for themselves, and for their people, and never vaunting of their own merits. But let us take notice, what God speaks 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 son nor daughter, they shall deliver but their own souls, by their righteousness. 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 righteousness, as in Numb. the 12. and Heb. the 3. he commends Moses for his faithfulness in his house, and of Job he 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 evil? 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 he was a man according to his own heart. And yet, if we look upon all these men, we shall find them confessing and bewailing their own sins, and the sins of the people, and never presuming of their own righteousness, nor vaunting of their own merits, but ever denying themselves, as in the 90 Psal. vers. 8. Moses there says, thou hast set our iniquities before thee, our secret sins in the sight of thy Countenance, and vers. 13. return O Lord, how long? Here, we find confession of sin and deprecation of judgement, even in Moses. Daniel also confesseth his sins and the sins of the people, and deprecates God's judgements, Daniel, the 9 vers. 20. and David in the 19 Psal. ver. 13. saith, Who can understand his errors? Cleanse me from my secret sins. So that it is evident, that besides the sins 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 sins; so that there can never be matter of merit, where there are secret sins. And Job 9 ver. 20. If I justify myself, saith he, my own mouth shall condemn 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 Patriarches, 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 confess their own sins, and the sins of the people, and ever deprecate God's judgements, never pretending or presuming of their own worth or merits, or challenging favour for them, from God; but prostrating and humbly denying themselves: yea, in plain words and express terms they proclaim themselves and all men, even the most regenerate, wicked and abominable, and disavow their own righteousness, confessing that it is an unclean thing, and look for mercy at God's hand, only through Jesus Christ, their righteousness. But let us hear the testimonies now, that both the Prophets and Apostles gave of themselves, and of all the family of the faithful; and what Christ himself 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 clean from my sin? Not the most righteous man, and most holy. Hear what Job also witnesseth concerning th' business, 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 sins that come against us, there is not the least, that deserves not eternal damnation, being committed against an eternal Majesty. How fare then, in Jobs esteem, are men from complete and perfect righteousness? Yea how fare then are they from meriting? and in chap. 15. v. 14, 15, 16. What is man, saith Job, that he should be clean? 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 clear 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 the very regenerate have sin still remaining in them, and through the corruption of their nature that ever abides and continues in them, are inclined always to that which is evil, and are unapt to all that is good, and can never attain to complete and perfect righteousness, but have continual 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 righteousness: the one before men, and that is manifested by our works: 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 again, Psal. 130. ver. 3. If thou, O Lord, shouldst mark iniquity, O Lord who should stand? but there is forgiveness 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 faithful and regenerate, disavows all merits, and disclaims all their own righteousness, in these words, But we, saith he, are all as an unclean thing, and all our righteousness as filthy rags, and we all do fade as a leaf, and our iniquities like the wind have taken us away. The Prophet doth not say here, that all our unrighteousness, but all our righteousness; 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 righteousness in the Saints themselves, and in the most holy men, such as may justify them before God, but that there is always matter of humiliation, and of self-denial in them: for as long as they are but in the race, and as long as they remain in the flesh they cannot do 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 do 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 own sinfulness, and failings, teaching all the faithful to do the same. So St. John the beloved Disciple, in his first Epistle chap. 1. vers. 8. If we say, we have no sin, we deceive ourselves, 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 mortal man; all have their sins, and have need of self-denial. Paul also that elect vessel groans under the burden of sin, and with grief and sorrow acknowledges his continual combat 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 sin, which is in my members. O wretched man that I am, who shall deliver me from the body of this death? I thank God, through Jesus Christ my Lord, etc. Paul had learned this lesson of self-denial, acknowledging his sins, 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 Christ's Disciple, as all other sinners if they will be saved must do: and that we are sinners, and can never in this world attain unto an absolute perfection, and to a full and entire keeping and fulfilling of the Law, the places I have now quoted, and the several witnesses of all the Saints, and the very prayer our Saviour himself hath taught us, do sufficiently testify, where we are instructed daily to say, forgive us our sins. 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 sinful, and have need of self-denial and of true humility, and a mean esteem of themselves, and a renouncing of all their own righteousness, if they will be Christ's disciples, and if they expect salvation by him: for they must have it upon his own 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 obtain life eternal. So that inevitably, and most necessarily it followeth, that we must renounce our own merits, and justification by our own works, 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 clearly evidence the truth of it to you Mr. Montague, and all men, and by other testimonies confirm it, and in so doing, prove the Church of England a true Church, (which you stiffly deny) I will briefly declare, wherein 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 righteousness, but upon the righteousness of Jesus Christ apprehended by faith. And this doctrine we learn out of the holy Scriptures, which teach us a twofold righteousness, Rom. 10. v. 3. a righteousness of God, and a righteousness of our own, which the Jews relying upon, as all Justiciaries do, did not submit themselves to the righteousness of God, & therefore did not deny themselves and come unto Christ, & rely upon him, Who was the end of the Law for righteousness, to every one that believeth, vers. 4. For, Moses, saith the Apostle, describeth the righteousness which is of the Law, that the man that doth those things shall live by them. But the righteousness which is of faith speaketh on this wise, that if thou shalt confess 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 righteousness, and with the mouth confession is made to salvation. Here faith alone is the hand that reacheth forth the righteousness 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 righteousness appears; the righteousness of the Gospel and the righteousness of the Law, which the Apostle so describeth, as no mortal man ever living, besides Christ only, since the fall of Adam, was righteous or just, or indeed could be, as is sufficiently by the places above mentioned, proved. But, the righteousness of the Gospel 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 righteousness of the Law, consisteth in the absolute and perfect observation, obedience, and fulfilling of the whole Law; and no man can perfectly keep, observe and obey it, it of necessity follows, that we cannot attain unto righteousness by the Law, but we must seek another righteousness, which is only to be found in the Gospel, and that righteousness is the remission of all our sins, and our reconciliation with God, and the imputation of Christ's righteousness freely bestowed upon us of God, for Christ's sake, who is our only Saviour and redeemer. And this is to be built upon the foundation of Peter. And this is the righteousness 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 himself, 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 duly consider them, will so clear unto all men this Evangelicall and everlasting truth, that there will be no doubting of it to any rational 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 freedom & 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 known unto you therefore, men and brethren, that through this man is preached unto you forgiveness 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 sins 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 undergo 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 accounts, esteems, and declares him as just. So in the Gospel's 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 eternal in Christ. For after God hath freed and absolved a sinner, and imputed righteousness unto him, this receiving of him after that, to life eternal, doth necessarily follow, which is therefore called justification of life, Rom. 5. ver. 18. where the reason of it is likewise rendered: for as Adam's sin 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 obtain 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 righteousness unto him, and receiving of him to life eternal.  
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 concerns no less than our eternal happiness: so it calls 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 joined together) the last of which doth consist in Christ's suffering of the first death, in respect of his body; and the enduring of the dolours, pangs, and sorrows of the second death, in respect of his soul: the first of which doth consist in his perfect fulfilling of the law for us. The truth of which doth evidently appear. For after the fall of our first parents, all mankind stood bound in a double debt; we had violated and broken the law, and therefore were all tied and bound first to make satisfaction for that. Secondly, as we are creatures we were still bound to keep and fulfil the whole Law, even to the rigour of it, and to do whatsoever that commanded: of the which double debt, when we were not able to pay the least portion (being now become bankrupts of that primordial and original righteousness, and wholly corrupted) we must necessarily have recourse and fly to our surety and mediator, who hath discharged both those debts for us. The first he paid for us being dead in our sins 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 fulfil the law. The second thing to be here considered, for the better understanding of this business 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 than will be perspicuous. That the righteousness of Jesus Christ therefore may be made ours, it must first be given to us of God. Secondly, we must receive and embrace this righteousness. Now, God gives us this righteousness when he gives Christ unto us, for with Christ this righteousness 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 only by imputation, as it is evident and manifest by these reasons: First, as Christ was made sin for us, so we are made the righteousness of God in him, 2 Cor. 5. ver. 21. and in 1 Cor. 1. v. 30. Now Christ was made sin for us only by imputation, therefore the inherent righteousness of Jesus Christ is made ours only 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 Christ's obedience is made ours. Secondly, that Christ's obedience may be made ours, we must receive it and apply it to ourselves, and put it on, which is only done by faith the hand of the soul, 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 soul.  
And now I come to the third thing, viz. What works and deeds are excluded from justification? And for answer, I affirm, all the works of the ceremonial and moral law: and all the works 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 sin. Here all deeds of the law, both ceremonial and moral, are excluded from justification, and that by an excellent and unanswerable argument of the Apostle. That which discovers the knowledge of sin, and accuses us for it, that cannot justify us before God. And for farther proof of it, in the 28 verse, the place I first cited, is plain, Therefore 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 Jew's by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works 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 works of the law: for by the works of the law shall no flesh be justified. Here, by the works of the law we cannot understand, the works that men do in the state of nature and corruption, and before regeneration: seeing, the Apostle writes unto the Church of the Galatians, that had received the Gospel of Jesus Christ, and were believers, the Apostle also includes him himself amongst them, saying, We also, etc. and in the 21. verse, I do not (saith he) frustrate the grace of God: for if righteousness came by the Law, than Christ is dead in vain. 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 works 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 works 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 do them, Deut. 27.26. Here by the Law, is understood the whole Law of God, for it comprehends all that is written in the book of the Law, as in express words the Apostle shows; but principally the moral Law, as is evident by that passage cited by the Apostle out of the Law; so that it is clear and apparent, that all those that pretend or presume to be justified by the works of the Law are under this fearful 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 appear, there are two ways of attaining eternal life, or two ways of justification; the one by the exact accomplishing, keeping, and fulfilling of the whole Law, which no mortal man hath yet ever done, Christ excepted; the other by faith embracing the righteousness 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, etc. and in chap. 5. ver. 4. Christ is become of no effect unto you, saith Paul, whosoever of you are justified by the Law; ye are fall'n 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 loss, for the excellency of the knowledge of Jesus Christ, and that it may be found in him, not having its own righteousness which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith. By the which righteousness of Christ all the works of the Law are excluded from justification.  
But I will yet more fully prove, that the works of grace are also excluded from justification. Ephes. 2. ver. 8, 9 For by grace are ye saved through faith, and that not of yourselves, it is the gift of God. Not of works, lest any man should boast. Here again all works are removed; withal, we may observe, that the holy Apostle in this place a firming, that we are not saved by works, speaks not of those works before grace and regeneration, according to the ordinary evasion of the Church of Rome, but he speaks of all the works men do in the state of grace, and after conversion, and which shall accompany us as we press to the mark, 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 works, which God hath before ordained, that we should walk in them. So that good works are not the meritorious cause, of the Kingdom of Heaven, but only the way which God hath prepared and appointed for us to walk in to Heaven. And in the 11. to the Rom. ver. 6, 7. he saith, And if by grace, than it is no more of works, otherwise grace is no more grace. He speaks here of the regenerate Romans, and of the works donned by them after their conversion, which he excludes from justification: and therefore it is a poor 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 infer, who saith, If it be by grace, than not of works; and if of works, than it is no more grace, otherwise work is no more work. And in his Epistle to Titus ch. 3. ver. 4, 5. But after, saith he, that the kindness and love of God our Saviour towards man appeared, not by works of righteousness which we have done, but according to his mercy he saved us. Here the Apostle includes himself in the number of the regenerate, as in all the other places, and disavows all works, and excludes them from justification: for the mercy and grace of God cannot stand with men's merits, as hath been sufficiently already proved. And in that verse he further adds, that being justified by grace, we should be made heirs according to the hope of eternal life. From which words we learn, that we have life eternal as heirs of God, and not in the way & quality of mercenaries. So that by all these proofs it is evident that all works are excluded from justification, as by many reasons also may be evinced. For sinners are and aught 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 works? Nay, but by the law of faith. Now if a man by the works of grace might be justified, he should then have something whereof to glory, notwithstanding he acknowledged he received those works 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 works, he hath whereof to glory, but not before God. For what saith the Scripture? Abraham believed God, and it was counted to him for righteousness. Again, if a man be justified by works, than 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 heirs, faith is made void, and the promise made of no effect. And not only this verse, but the tenor of the whole chapter proves that Abraham, though he abounded in good works, yet was justified before God, without the works of the Law; howsoever before men, according to that of St. James chap. 2. He declared by his works, the liveliness of his faith, for St. James himself saith, vers. 23. That Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God. And that was long before he offered his Son 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 ceremonial Law, which was not given till four hundred years after the justification of Abraham. But the principal things we may gather out of this whole fourth chapter to the Romans, are these. First, that the works of grace, and after regeneration, are excluded from justificaton. Secondly, that the justification of Abraham the father of the faithful, is the model and pattern of the justification of all believers, and sons of Abraham, as appears from the 22. and 23. verses, And therefore it was imputed to him for righteousness. 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 works of the law, so all believers are justified, which the Apostle in his Epistle to the Galatians, chap. 3. ver. 8. doth again clearly prove. And the Scripture, saith he, foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed: so that they which be of faith are blessed with faithful Abraham. And from this very place it is manifest, that Abraham then believed, when the Apostle affirms that he was not justified before God by his works, to confirm unto us likewise, that we are not justified before God by our works, after that God hath given unto us faith. Yea Paul evidences the same by his own example, and by the example of the faithful, 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 myself, yet am I not hereby justified. Here the Apostle declares two things concerning himself: The first, his good conscience. The second, that he was not thereby justified. By which, all the works of grace are excluded from justification. Yea, it is most evident, that a man must be justified before he can do any good works, or any thing pleasing unto God: so that those works that follow justification, can no way effect it, or be the cause of it. And as all works are excluded, so all virtues, faith only excepted: for as he that receives a gift, puts forth his hand only, but after he has received it, not only his hand, but his tongue, and his feet, and his other members, which conferred nothing in the receiving, testify their thankfulness. After the same manner, we receive the matter of justification, by faith only, the hand of the soul, not by hope or charity. But after Christ is received and embraced, these graces likewise manifest themselves, with all the rest, which spring from faith, the fountain that sanctifies, cleanses, and purifies the heart, sprinkling it with the blood of Jesus Christ, from which fountain 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 firmly 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 works from justification, and looks 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 own righteousness merit the Land of Canaan, which is by God himself there excluded, Deut. 9 which was but the type, how much less can any man by his merits merit Heaven itself, which is the thing typified.  
But that I may neither leave you, Mr. Montague, nor any Romanist any ground of cavil, I shall by your patience say something here severally and by itself, to a poor 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 not where said, that man is justified by faith alone; that particle alone, say they, is not where inserted in the holy Scripture, but is only put in by us. But for answer, I desire you to take notice, that howsoever that particle in so many letters be not in express terms specified, there is in many places of the Scripture that set down, that that is equivalent to it, as will by and by appear. And however, I say, that word alone be not in the Scriptures, notwithstanding the Apostle Paul doth clearly confirm 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 express words said, by faith alone. For faith beholds and looks 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 justify us; and this mercy doth faith alone apprehend; wherefore the name of faith taken by itself, denoteth as much as faith alone, and by itself. Besides, Paul in this business and work of justification joins nothing with faith, and therefore he teacheth that faith alone doth suffice: for if it hath nothing joined and coupled with it, in justifying or absolving of us, than it is plain and evident that faith alone doth justify us. For whatsoever could add or confer any thing to our justification, all that is removed and excluded from faith in our justification. For what is it Mr. Montague, I pray, think you, that in this cause or business should be joined with faith? I presume you will say works. Now then, if works be removed, severed, and disjoined from faith, and that in express words, it follows then necessarily, that we are justified by faith alone. Hear than 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 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 works of the Law, but by the faith of Jesus Christ, etc. I beseech you Mr. Montague, tell me ingenuously, what could be spoke or cited more clearly for the confirming of our opinion and doctrine? For if we be not justified by the works of the Law; and if we be not justified, but by the faith of Jesus Christ; and if all works of the Law be so often by the Apostle excluded from justification, and twice in express terms, removed from justification, in this verse, and that with an irrisistible reason added by the Apostle, showing the impossibility of justification by works, saving that by the works of the Law shall no flesh be justified, I say in all these regards, it necessarily follows, that we are justified by faith alone. And we may add to all this, what the Apostle often speaks, that we are justified freely, it is the gift of God, which excludes all reason of merit, Ephes. 2. vers. 8, 9 for by grace are ye saved, through faith: and that not of yourselves, it is the gift of God. Not of works, lest any man should boast. Mr. Montague, if all that I have spoke, cannot yet satisfy you, I hope it will satisfy all rational men; and it doth abundantly confirm me in this truth: and also prove, that that Church which teacheth the free grace of God, and the doctrine 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 conclude this point, I shall at your best leisure desire you to answer this Argument. If we be not justified by the works of the Law; if to him that works not, but believeth on him that justifies the ungodly, his faith is imputed for righteousness: if by the works of the Law no flesh shall be justified: if Righteousness without works 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 justified by Faith alone. But the antecedent is true, therefore the consequent. Wherefore then should any man cavil against our Doctrine of free justification by faith alone, because the particle alone is not in express terms set down, when there are divers expressions of as full efficacy and as prevalent to declare the truth of that tenant, 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 be grounded upon the Scripture, and that according to the holy Word of God, the Church of England preacheth it: and by that proves itself 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 works, and other virtues and graces which are the fruits of faith: but urgeth likewise and teacheth all holy duties to be joined with Faith (as we shall see afterwards) and that we should be abounding in good works which God hath before ordained, that we should walk in for the glorifying of his name, and to justify unto the world the liveliness of our faith, as all the Saints of old have done.  
But now Mr. Montague, that you may see the error of your ways, 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 learn this lesson of self-denial, I shall for a corollary, add 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 do. Is not this an extreme arrogancy, think you Master Montague, in any man, when our Saviour Christ himself teacheth us to say we are unprofitable servants, when we have done whatsoever is commanded us both in the law and the Gospel, to say, and affirm that we are meriting and deserving servants? yea, is it not an impious ridiculosity to affirm it, when notwithstanding we do transgress the Commandments of our Master a thousand ways? For these two conclusions do necessarily result out of our Saviour's words. First, that when we have done all that God commands, we are yet but unprofitable servants. The second, that we have done but that was our duty to do. Out of the which words I thus argue.  
He, that when he has done all that he is commanded to do, is yet but an unprofitable servant, he cannot merit, much less do works of supererogation: But every man, when he hath done all that is commanded him to do, is yet but an unprofitable servant: Ergo, he cannot merit, much less do works of supererogation. All this is confirmed by our Saviour's own words, who cannot err, we must leave the works of merit to Christ alone, and say we are unprofitable, and deny ourselves 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 less do works of supererogation. But when they have done all that was commanded them both in the Law and Gospel, they have done but that which was their duty to do. Ergo, they cannot merit, much less do works of supererogation. You must needs understand, Mr. Montague, the Doctrine of merits, who are able to discourse a week 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 enjoined by God, and exceed in their duty to a superplus. This I say is your language. But if no man can attain to such perfection of obedience as the Romanists speak of, then by their own confession the Doctrine of merits is a false doctrine and aught 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 itself, the lie: for Christ saith, 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 hear, Mat. 3. Mat. 17. has taught us otherwise, affirming we cannot merit, much less do works of supererogation: which will plainly appear 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 might, and to love our Neighbour as ourself. I now demand of you Mr. Montague whether either yourself, or any man can attain unto this perfection of love, the Lord requires at your hands, and so fulfil the Law? If it be acknowledged that no man can attain to this perfection of love, than he is a transgressor of the Law, and is so far from meriting favour at God's hand, as he merits eternal death by it: for the soul that sins shall die, Ezekiel 18. for the wages of sin is death. Numb. 6. But if you answer, that you can keep this Law, notwithstanding you cannot yet merit by it by Christ's own words, who proclaimeth you an unprofitable servant, affirming that you have done but your duty. Again in the fifth of Matth. 4. vers. 8. our Saviour saith, Be ye 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 model, rule and example, which we must ever follow, the perfection that is in God himself our Heavenly father, and commands all men to be perfect as he himself is perfect. I demand of you Mr. Montague, can you or any man attain unto this perfection that is in God, which nevertheless we are commanded to do? If you do acknowledge that no man can attain to it, as no man can indeed, than you are a transgressor of this command, and failing in your duty, you deserve condemnation, and therefore are far from meriting. But if you shall affirm that you can attain 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 holiness, as of our perfection, the holiness of God is set down 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 ye 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 attain to that perfection of holiness, through the whole course of your life, that is in God? if not, you have transgressed this Commandment, and by it are liable to an eternal punishment, having sinned against a most holy and eternal Majesty. But if you say you can, you are yet but an unprofitable servant and have done but your duty as the Lord affirms, and have not yet merited. Christ saith, Luk. 6. vers. 31.32, 33, 34, 35, 36. And as you would that men should do to you, do ye 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 ye lend to them, of whom you hope to receive, what thanks have you? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again: and your reward shall be great, and ye shall be the children of the Highest, for he is kind unto the unthankful, and to the evil, and be ye also merciful as your Heavenly Father is merciful. I demand of you Mr. Montague whether ever you or any mortal man ever did fully keep these Precepts and Commandments, and were as merciful as God our Heavenly Father is merciful; if not, you are a transgressor, and far from merit or works of supererogation; and if you have kept these holy Commandments, you are yet but an unprofitable servant and have done but your duty. Saint Paul saith to the Philippians chap. 4. vers. 8. Finally my brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned and received, and heard, and seen in me, do: and the God of Peace shall be with you. What duty Mr. Montague in the whole course of a man's life, is there, either of love, and obedience towards God, or towards our Neighbour that any man can perform, that is not included in this precept, and which by it, he is not bound to do? and the which if he performs not maketh him a transgressor? and yet if he should perfectly fulfil this command, he is but an unprofitable servant, and hath done but his duty, and therefore cannot merit, much less do a work 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 will 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 himself, and take up his cross daily and follow me. I ask you Mr. Montague, whether you think yourself or any man, did ever perfectly yet learn this lesson, and did wholly deny himself, and with willingness, and without any murmuring or resisting, take up his cross and to the last hour of his life follow Christ both in cheerful doing and suffering, without which his service will not be acceptable: for God loveth only cheerful sufferers, as cheerful givers? If you shall answer that none can perfectly keep 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 affirm you can keep this Commandment, notwithstanding, you are yet but an unprofitable servant in Christ's esteem, and you have done but your duty, because you do no more than God commands you. And truly Mr. Montague, I will grant you thus much, if any thing we can do or perform could merit at God's hands, suffering and dying for his cause, and renouncing all honours, pleasures, and profits and abandoning life itself, 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 less do a work of supererogation by it, if Christ's words be true. Yea Paul 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 showed unto us. The glory therefore we expect doth a thousand fold surpass 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, work for us a fare more exceeding and eternal weight of glory, etc. Now Master Montague, I entreat you to declare unto me how any man by their sufferings can merit not only life eternal, but an augmentation and degree of glory in Heaven, seeing by the express word of the Apostle, there is no more proportion between that which is most excellent, and glorious in this world, and the glory and felicity of the Kingdom 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 eternal 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 reign with him. And innumerable places more might be cited for our encouragement in suffering, as that in Rom. 2. ver. 6, 7. Who will render to every man according to his deeds. To them, who by patiented continuance in well doing, seek for glory, and honour, and immortility, eternal 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 faithful unto the death, and I will give thee a Crown of life. But ever take notice, this reward, and this Crown of life is not bestowed upon sufferers as wages or reward and merit, but as a gift of mercy and grace, as will afterward appear. And if you look, 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 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 Lamb: therefore they are before the Throne of God, etc. Here you evidently see, that the blessed martyrs which are now in Heaven, have not attained unto that felicity and eternal glory by the merit of their sufferings, but for that they were washed in the blood of the Lamb, 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 pass through many tribulations that they enter into the Kingdom of Heaven, but that they are washed in the blood of the Lamb, and by that only 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 cross and follow me. I will add but one instance more, out of Matth. 11. Learn of me, saith our Saviour, for I am humble and meek. Do you believe, Mr. Montague, that you can keep, or ever observe this commandment of Christ the Lord? But if you could attain unto the greatest degree of humility and meekness, 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 loftiness and high opinions of yourselves, who stand upon your justification by your good works, and pretend, yea and presume of your selfe-merits self-merits, and of your works of desert, and that before God? If this be not a transgression, and a very rebellion against the Commandment, I know not what prevarication and rebellion is. Yea, Mr. Montague, if we could observe the whole Law, and keep all the Commandments for doing and suffering that ever God gave, if we will be Christ's Disciples, we must ever say we are unprofitable servants, and daily pray, forgive us our sins, and with the leper cry out, We are unclean, we are unclean, and have continual cause of deep humiliation, and selfe-deniall. If they, Mr. Montague, which love God most, and most diligently keep his Commandments, and yield the greatest obedience unto them, have need yet of mercy, how can any mortal man than merit before God, who daily and hourly transgresseth all his glorious Commandments? yet see what the Lord saith, Exod. 20. ver. 6. Showing mercy to thousands, of them that love me and keep my Commandments. Learn this lesson of Christ, M. Montague, to be humble, and labour for selfe-deniall, and a lowly spirit, and meek heart, and with the Church of England, and all the blessed Saints, disavow your own righteousness, knowing that Christ came not to call the righteous, but sinners to repentance, & such as are weary and heavy laden, which only find rest unto their souls; and think not with the Romanists, and justiciaries, by your merits, or good works to scale Heaven, but I entreat you to endeavour 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 veil, that is to say, his flesh, Heb. 10.19, 20. If you enter not by this way, M. Montague, you will 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 prevail: 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 mark of a true Church. As for antiquity, universality, unity, succession, multitude, visibility, etc. if they have not this doctrine joined with them, of the free grace of God, and justification by faith in Christ alone, they are but marks of error and abomination, which will seduce you from the right way, and mislead you into by-paths where you will never find rest for your soul. And thus much I thought fit to speak of this point, it being a fundamental 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 God's service. An eminent mark 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 God's worship annihilates a true Church. But following my former custom, I will first signify, what I mean by will-worship and humane inventions in God's service: and then show where they are entertained in God's service and admitted, they so adulterate his worship, as he himself disavoweth it, and affirms they serve in vain. By will-worship therefore and humane inventions, I understand, whatsoever, either for Doctrine, Service, Discipline, Ceremonies, men out of vain devotion, doting or superfluous fear, or unbridled error, or out of humane reason or hypocrisy, 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 express command, and imposed upon the people as the worship and service of God, and proclaim these their ordinances to be God's service and worship, and place holiness and religion in the observation of them, and account the neglect of them irreligion and profaneness, and worthy of punishment; and the submission to them piety, religion, and obedience, which God notwithstanding proclaims 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, joined with love, which ariseth from the knowledge and contemplation of God's manifold favours, mercy and goodness towards mankind; the second which is pure and true religion, is faith joined with a serious and earnest fear of God, the which fear contains in it a voluntary and willing reverence, and always brings with it, the right and exact form of worshipping him, which is only 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 enjoineth, it is our duty both to know and perform, and the neglect of which is sin: and whatsoever is contrary to this is either open idolatry, or superstition: because it is supra quod statutum est; and therefore hateful 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 God's Word in serving him: so it is the evident mark of a false Church, where either open idolatry, or notorious superstition, or men's traditions and devices domineer, and are set up and countenanced for God's service, by what authority soever it be: all which I understand by will-worship, and humane inventions in God's 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 ears 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 God's Commandments, that is, in righteousness, 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 God's service, all which are against his express 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 express command when he was to make the Tabernacle, that he should do all according to the pattern he had seen in the mount. So that if Moses, that saw God face to face might not add or put so much as a Law to the Tabernacle that God had not commanded him, what boldness and impudence than 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. for 2. the Lord saith, Ye shall not add to the word which I command you, neither shall ye diminish from it, that you may keep the commandments of God which I command you. Now if the Church of the Jews ought not to join or add any thing to that which God commanded by Moses, how much less ought the Christian Church to add any thing to that which Christ and his Apostles and Evangelists have taught in the Gospel, when they have so fully declared the will of God therein? and in the fist chapter of the same book, verse 32. the Lord saith, Ye shall observe to do therefore, as the Lord your God hath commanded you: ye shall not turn aside to the right hand or to the left. Here observe, that God forbids not only to turn unto the left hand, which is to say, to doctrines manifestly wicked and abominable: but he forbids them also to turn to the right hand, which is of purpose spoke, to prevent all men's 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 do it, thou shalt not add thereto, nor diminish from it. How then dare any either receive or admit the traditions and ordinances of men, and join them with the Commandments of God, when notwithstanding God enjoins us only to observe and do what he commands, without adding thereto or detracting from it. And Prov. 24. ver. 21. My son, saith Solomon, fear 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 ruin 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 do in God's 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 general equity of obedience it concerns all Christians, and bridleth them likewise from making any alteration or innovation in God's 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 principal observables in these words, not accurately to handle them, are briefly these:  
First, a duty enjoined, fear; and that twofold: towards God, and towards the King; and in the word fear 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 civil obedience and honour to those that are set over us in authority, and that specified in express terms, Fear God and the King.  
The second observable, implicitly set down, is the rule by which they should regulate their fear and obedience, both towards God and the King, and that was the whole Law, both moral, judicial, and ceremonial, and all that settled government, as it was then by God himself established in the days of David, and Solomon, by Gods own commandment, according unto the pattern the Lord delivered to David in writing, and David to his son Solomon, both for the place, and manner of God's worship, and the ordering of the Kingdom, which was to be perpetuated and continued without alteration or innovation, till the coming of the Messiah, without a special command and warrant from God himself: 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 fear and obedience both to God and the King. For that fear and reverence only is pleasing unto God, that is according to his own command, not that which we out of our own brain imagine, or what men conceive: for the Lord abhors all such fear as is taught by the precepts of men, Isaiah 29. ver. 13. saying, The fear towards me, is taught by the Precepts of men. And in the 15. of Matth. 9 our Saviour saith of such fear, In vain do they worship me, teaching for doctrine the commandments of men. So that all that fear, 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 fear towards God, must be warranted by his word, so all our obedience to civil authority, must be in the Lord: for Magistrates and Governors in Israel, and all Christian Governors at this day, are commanded to rule, and order their Kingdoms, according to God's Word, as we may see Deut. 17. vers. 18, 19, 20. and Joshua 1. And those Kings and Princes that rule not by God's Word, use not nor manage not a Kingdom, but a robbery, when they reign not to this end, that God may be glorified, and his name honoured in their dominions. Neither may they think themselves exempted for their greatness: 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 judgement of God. So that all Magistrates as well as subjects, that are under the law, whether moral 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 fare they may go 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 fare they may obey, and that is in the Lord, and no farther. And so long as the Magistrates keep themselves within the compass of God's Commandments, and command according to his Word and Will, the subjects in conscience are bound to obey. But if rulers will transgress and go 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 himself hath taught us this lesson, Mark 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 Ecclesiastical or Civil in God's service; for by leven our Saviour understands the traditions and doctrines of the Pharisees and Sadduces, as is evident 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 God's Word of such as have detracted their obedience to unlawful 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 express 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 God's Word. So that the common rule for all both in commanding and obeying, is God's Word, according to which our fear and obedience towards all must be regulated, as is here manifest. And this rule did Solomon tie and bind 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 express terms, the other tacitly; that which is expressed, is, that we should have no communion or familiarity with such as are innovators, or go about, or endeavour either to change the worship of God, or to alter any thing in matters of religion. That which is tacitly set down, is, that every man, in his own person, should have a special care, that he himself 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 quickeneth all things, and before Jesus Christ, which under Pontius Pilate witnessed a good confession: that thou keep this commandment without spot, and unblameable, until the appearing of the Lord Jesus Christ. That government therefore, that was established and settled 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 soul in particular tacitly (as I said): for if we must not keep company or meddle with such as are given to change, than we ourselves 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 suddenly, and who knoweth the ruin of them both? here is ruin threatened, 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 liable to the same punishment, and are equally guilty, according to that of David, Psal. 50. ver. 18. When thou sawest a thief, thou consentedst with him, etc. So that the very consenting to evil, 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 professed 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 precedents of this nature. It is said of Jezabell that she killed 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 liable to punishment, and that because they did help her and assent unto all her wickedness. 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 villainies, and liable to the wrath of God, which was revealed from Heaven against all unrighteousness, and ungodliness, ver. 18. as well for consenting unto them in their wicked ways, as acting; his words are these, Who knowing the judgement of God (that they that do such things are worthy of death) not only do the same, but consent with them that do them, or have pleasure in them that do them. Consenters and actors in God's account are equally guilty. Herod is said to have killed John Baptist: but when our Saviour Christ upon an occasion speaks 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 sat at Table with Herod, and did not dissuade him from that tyranny, nor speak in the behalf of the Baptist, the Officers that forwarded and furthered the bloody design, and all the people that assented unto Herod's wickedness, and cruelty. And Paul speaking of the death of the blessed martyr Stephen, makes himself as equally guilty of persecution, and of his death, as if he had been an actor and had fling stones at him with the rest, saying, When thy holy martyr Stephen was slain, I stood by, and assented unto it. And in Jeremy 5. ver. 30, 31. A wonderful and horrible thing, saith the Prophet, is committed in the Land. The Prophets prophesy falsely, and the Priests bear rule by their means, and my people love to have it so, etc. 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 expressly forbidden, and that in regard of the danger that necessarily followeth upon it, which is sudden calamity and ruin to them both, to both actors, and abettors, or consenters. And all this ruin and calamity came both upon Jeroboam that made a change in Religion, and in that government, against this command, and all that joined with him, and assented to him, as the story of the Kings and Chronicles do 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 God's service, in so doing manifests her obedience to the Commandments of God, and hears his voice, by which she declares herself to be a true Church, and founded upon the foundation of Peter: all which the Church of England doth, and is by God's grace resolved to do, and never to admit of any humane inventions in God's 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 himself, 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 own brains, and innovate in God's 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 seen, vainly puffed of by his flesh, and in the 20. verse, Wherefore, saith he, if ye be dead with Christ from the rudiments of the World, why as though living in the World, are ye subject to Ordinances, after the Commandments and Doctrine of men? Here he rejects and renounces all will-worship 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 heed to Jewish fables, and commandments of men which turn from the truth. Here is a general prohibition to all Christians, not to give heed to the Commandments and traditions of men in Religion, with a Reason of the same annexed to the prohibition, for, such Commandments, saith the Apostle, turn men from the truth, and lead them into byways, and corrupt, and adulterate Religion, and overthrow the Church which should be the ground and pillar of truth, and so rob it of happiness and of enjoying the Head, which is Christ Jesus. And the truth of this Doctrine of St. Paul is confirmed by innumerable precedents in all ages; for humane inventions corrupt God's service. As ye may see in 32 of Exodus; when they set up the Calf, 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 hear what the Lord saith to Moses, vers. the 7. Go, get thee down: for thy people which thou broughtest out of the Land of Egypt, have corrupted themselves, they have turned aside quickly out of the way, etc. 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 son of Nebat, who caused all Israel to sin, 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 seen 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 God's Worship, and making Priests of the mean people, which were not of the sons of Laevi, and causing the people to go up before them; This, says the Lord, became a sin unto them, so that the Lord in many places says they sacrificed unto Devils: and therefore by these their inventions and by this their will-worship they so provoked the Lord as they brought sudden 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 enemy's hand, and gave them a bill of divorce, to teach all people to fear and tremble how by their own 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 juda and all jerusalem, who by their inventions and imitating of Israel and other idolatrous Nations corrupted all their ways, 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 Kingdoms to desolation. But the example of the Samaritans is not to be passed by, who boasted much of antiquity and their Father jacob, though there was but little kindred between them and less 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 fear the Lord, and they feared the Lord, etc. and they observed Moses his Rites, Ceremonies and Discipline, and they looked for the Messiah to come, as we see in john the 4. and they had great agreement and harmony in many Articles and points of Religion with the jews, the only then true worshippers 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 denies 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 Commandments, 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 worshipped they knew not what, and the jews knowing what they did worship, that salvation was of the jews, joh. 4. So that the truth of what I asserted is manifest, that humane inventions in God's service and will-worship adulterates a true Church and overthrows Religion, for God will endure no mixtures. Now Mr. Montague if one should in every particular compare the Church of Rome, with either the children of Jsrael in all their idolatries, or with the Church of Samaria in all her superstitious and feigned inventions, and fee what ruin and calamity came upon them by it, and how by their idolatries they deprived themselves of God's favour and of salvation, we shall find that the Church of Rome doth as far exceed either of them in idolatry, superstition and all manner of profaneness and will-worship as a giant in greatness 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, she will partake of the same plagues that the people of Israel and Samaria did in this world, and finally be deprived of life eternal; and all those that do partake with her in her sins, must partake with her in her plagues: therefore Mr. Montague follow Christ's counsel, come out of Babylon, lest you partake with her in her punishment, if you will continue in her sins. Imitate in this the Church of England, who obeying the voice of Christ her head and husband, and coming out of Babylon, and flying all Idolatry and will-worship, proves herself 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 will-worship; but in way of a corollary, and for direction to all Christians what order to take, or what means to use for the trial of all Doctrines, Disciplines, Service or Ceremonies, I shall add 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 keep them in the right way of serving of God. The Baptism of John, was it from Heaven, or of men? Answer me, saith he, inferring, if it were of men, that then it ought not to be entertained in God's worship, and that the Jews 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 keep that which is good: Now then Mr. Montague, if we examine whose image and superscription every Ordinance bears and carries with it, whether Caesar's or Gods, that is, whether it be prescribed by human or Divine authority, all the controversy than would speedily be ended, for if it be of God and warranted by his Word, than all ready obedience is to be yielded unto it without reluctation, when under that notion, it is prescribed and ordered by the Magistrate. But if it be a mere 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, ye 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 again, if any man Preach unto you otherwise, than that ye 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 own example in the verse following he teacheth us plainly, that if we go 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 persuade or preach man's doctrine, or Gods? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ: all therefore, that entertain and admit of humane inventions in God's service and worship, are proclaimed by the Apostle, the servants of men, and not of God. A business 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 God's Word find any warrant for them; for they are all the inventions of crafty men, who employed their wisdom and abilities of understanding to amuse the people with these outward performances, and kept them from the glorious light of the Gospel, that by this means, having put out that shining and burning Candle of Truth, they might better vent their Romish ware in the dark, and lead the people into errors and byways to the distraction and ruin of their poor souls: 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 God's Commandments, it is manifest to all men, that they are not only the servants of men, but liable to the curse the Apostle here pronounces against all those that teach otherwise, than they have received from him: and make the poor people also subject to the same condemnation. And therefore, the Church of England in consideration of the great danger she 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 God's 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 steadfastly in the Doctrine of the Apostles and Prophets. An infallible mark of a true Church. By steadfastly continuing, I understand such an adhering and cleaving to the Doctrine of the Prophets and Apostles, as they find 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, Counsels 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 Christ's 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 ye think to have eternal life, and they are they which testify of me. And v. 46.47. for, had ye believed Moses, you would have believed me; for he wrote of me; but if ye 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 own words, saying, if ye believe not his writings, how shall ye 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 hear them, if they would escape damnation, and have eternal life. And Dives said, 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 hear not Moses and the Prophets, neither will they be persuaded, though one risen from the dead. Here our Saviour ties them precisely to the Scriptures, and affirms they are more prevalent to bring men unto Repentance and to save their souls, than any miracles whatsoever, and therefore that they are only to be cleaved unto by all the sons 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 he taught all his auditors out of the holy Scriptures, Luke the 24. vers. 27. and after that our Saviour Christ had upbraided his Disciples for their unbelief, He began, saith the Evangelist, at Moses, and all the Prophets, and expounded to them through all the Scriptures, the things concerning himself. And vers. 44. he said unto them, These are the words which I spoke 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 Psalms concerning me. Here our Saviour Christ instructs and teaches his Disciples only out of the written Word, and in them all Christians, and sends them only to the Scriptures of Moses, and the Prophets, and the Psalmist, and affirms that they were the voice of God, which the Lord spoke 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 speak 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 affirms that they that speak not according to that Word, they have no light in them, that is, they are in error and darkness; according to that of our Saviour, Ye err, 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 Jews were sent unto the written Word, and manded ever to remember that that was left by God's appointment for the rule of their faith and obedience, and to that only they were steadfastly to cleave. And Paul in Acts 24. vers. 14. in his own defence before Felix speaks thus, This I confess unto thee, that after the way which they call heresy, 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 steadfastly in the doctrine of the Prophets, and taught all men so to do, proving and confirming his doctrine out of the holy Scriptures of the Prophets, and convincing the Jews 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 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 Apollo's a man eloquent and mighty in the Scripture, used the same way of teaching, Acts 18. vers. 28. who shown 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 Prophecies: 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 Prophecies 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 wisdom, 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 vain delusion, instead of true illumination, after the manner of many enthusiasts, who dream of new inspirations, new lights, regulate your whole illumination and your spirit and knowledge according unto the written prophecies of the old Testament, follow them and you cannot err, therefore, saith he, despise not the prophecies, but by them try all things, and keep that which is good and agreeable to them, and whatsoever is not agreeable to them is a mere delusion, and not the true Spirit, who is ever like itself, and therefore he ties them to the prophecies 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 do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the daystar 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 Jews, and is of all Christians. It was the praise of all the Christians of the Primitive Church, that they continued steadfastly 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 the Ephesians, chap. 2. vers. 19, 20. for their comfort tells them, that they were not strangers and forainers, but Citizens with the Saints and of the household of God; and confirms 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 himself being the chief corner Stone. So that to continue constantly in the doctrine of the Prophets and Apostles, is an irresistible argument and proof 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 always 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 God's Words, ye therefore hear them not, because ye are not of God, speaking there to the unbelieving Jews. And chap. 10. My sheep, 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 hear it; and that they that did not hear it, that is, obey it, were not of God; and that by this doctrine alone all men might distinguish truth from error, they that hear this doctrine are of the truth, they that hear it not are led by the spirit of error, and are in darkness. Now then, Mr. Montague, when the Church of England in all things heareth the voice of Christ, and cleaveth only 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 follows 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 error and delusion. And therefore, Mr. Montague, if you desire salvation, come out of that confused Babylon, into the bosom of the Church of England, that teacheth the way, the truth, and the life, and you will find rest unto your soul. And this shall satisfy 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 Gospel is purely preached, repentance towards God, and faith toward our Lord Jesus Christ, and the Sacraments rightly administered, 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 Gospel, 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 Gospel, and administration of the Sacraments, and invocation of the name of God and prayer, according to Christ's 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 punctual manner by such as God hath fitted for wisdom, learning, and all divine knowledge for that holy employment, and who do accordingly in all uprightness, 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 speak we in Christ. The Apostles did nothing in the ministry craftily, or coveteously, or less sincerely than they ought, as more fully is expressed in chap. 4. ver. 2. where he saith, We have cast from us the cloak of shame, and walk not in crafrinesse, neither handle we the Word of God deceitfully: but in declaration of the truth, we approve ourselves to every man's conscience, in the sight of God. The Apostles preached the Gospel without subtlety and deceit, seeking no lurking-holes to cover their shameless dealing, they preached not with excellency of words (as Paul in 1 Cor. 2. declares) or of wisdom in showing the testimony of God, which was the Gospel; neither was their word and preaching in the enticing speech of man's wisdom, but in plain evidence of the Spirit, and of power, and not for self-ends. After this example of the blessed Apostle is the Gospel 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 withal care, sedulity, and watchfulness, without base ends, and self-respects, attend upon the Ministry in their particular places, and as they are made Watchmen unto their flocks by God himself, 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 appear, if we examine the Commission the Lord Jesus gave to the Apostles, Matth. 28. ver. 19 Go therefore, saith Christ, and teach all Nations, baptising them in the name of the Father, and the Son, and the holy Ghost. Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, until the end of the world. Their commission was limited, that they should speak nothing but what Christ commanded them, nothing of their own heads and brains, and keeping themselves within their limits they were ever sure of God's presence and assistance who had promised them and all their successors in so doing, to be with them to the end of the world: they were bound therefore to teach nothing but God's 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 hear them, under a fearful curse, Galat. 1. Now when the Church of England diligently keeps itself to the Commission given by Christ unto his Apostles, and preaches the Gospel in all purity, without any mixture of their own 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 calls upon the name of God according as he hath taught, it is clear 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 several 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 do? in Verse 38. according to his commission, Repent, saith he, and be baptised every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost: for the promise is to you and your children, and to all that are afar 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 sins may be blotted out, etc. and Saint Paul sets down his commission in the places following, in Chap. 13. ver. 23. Be it known unto you therefore men and brethren, that through this man is preached unto you forgiveness 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. And in Acts 26. the Apostle Paul shows his commission to King Agrippa, and what by that he was to do in God's service and employments. His words are these, I have, saith the Lord Jesus, appeared unto thee for this purpose, to make thee a Minister and a witness, both of these things which thou hast seen, and of those things I will appear unto thee, in delivering thee from the people, and from the Gentiles, unto whom now I send thee. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, 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 shown 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 turn to God, and do works meet for repentance. So that in the execution of his commission in opening their eyes, and turning men from darkness unto light, and from the power of Satan unto God, for the receiving of remission of sins, and inheritance among them that are sanctified, he preacheth unto them only, that they should repent and turn to God, and do works 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 work that the true Ministers of Jesus Christ have to do, unto the end of the world. Which Commission when the Church of England fully and punctually observeth, teaching them to repent, and turn from sin, and idols, unto the living God, and to change their minds and purposes, and to come out of themselves, and fly unto God for mercy and pardon, putting 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 universal change of the mind, and of the whole life, and turning unto God by unfeigned sorrow, which proceedeth from an earnest, serious, and real fear of God, which continueth unto the last hour of man's 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 means to humble men for their sins, by which they have offended God, that so they may obtain mercy, and become new creatures, and manifest this change wrought in them, by the amendment of their whole lives, and returning into the ways of God's Commandments, and exhorteth them to the practising of all those virtues and graces God hath adorned them with, and bestowed upon them, and as they are a chosen generation, a Royal Priesthood, an holy Nation, a peculiar people, that they should show forth the praises of him who hath called them out of darkness into his marvellous light, 1 Pet. 2. vers. 9 Again, when the Church of England instructeth the people fully in the doctrine of saving faith, teaching that it is a certain, settled, and assured knowledge of the free grace, mercy, and love of God towards mankind, 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 souls, 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, withal he doth witness unto them their adoption, and assureth them of their salvation in Jesus Christ, and of life eternal, according unto the Commission delivered unto the Apostles, and which likewise they in their own particulars preached unto their auditors, as the whole Scriptures witness, now when the Church of England, I say, not only instructeth the people rightly to believe and repent, but also calleth upon them that they should join practice with theory, and show forth their faith by all good works and a godly life, and holy conversation, and that they should daily increase and abound in all knowledge, and labour for particular faith, and certain assurance of God's love, and that they may the better attain unto this special assurance, by which they may be supported in all temptations and trials, 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 real practice of all those instructions and wholesome doctrines that they learn by the ministry of the Gospel, that they may not only be Saints in the Church, and in public, but at home in their houses, yea and in their private closerts, and be holy in all manner of conversation, both public and private, ever instructing their family, ever showing them good example, and going before them in a godly and unblameable life, walking before God in uprightness, & inall sincerity, and before men unreprovable. Again, when the Church of England administers the Sacraments of Baptism and the Lords Supper according to Christ institution, without addition and diminution; but as they have received them from the Lord: as baptism in pure water, without mixtures: and the Lords Supper in both elements in Bread and Wine, with the very words of institution according to Christ's appointment and command: And withal 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 signs, 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 feebleness and weakness of our faith: and by the which we again on our own behalves do testify 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 God's favour and good will towards us, confirmed by outward signs, and are visible forms of invisible grace. And the Ministers of the Church of England also prepare the people by wholesome 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 itself to be a true Church, and built upon the foundation of Peter, and believeth as it ought to believe. Again, when the Church of England teacheth the people to put up all their prayers and supplications to God only, in the name and mediation of Jesus Christ, by the assistance of the holy Spirit, with an assured faith of being heard according to Christ's direction, saying, When ye pray say, Our Father which art in Heaven, etc. Matth. 6. ver. 6. & 9 and Matth. 21. ver. 22. Whatsoever ye shall ask 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 ask in my name, I will do it. And John 16. ver. 23. I say unto you, whatsoever ye shall ask 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 cometh 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, etc. 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 cometh 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, Emperors, 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 only hath given a ransom for them, and whose blood speaketh better things than the blood of Abel, for Abel's calls for revenge, but Christ's blood calls 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 sacrilege, and blasphemy in any, to rob Christ of his honour and glory, and to ascribe it to the creatures, especially when in express words the Apostle in the Rom. 8. ver. 34. affirms, 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 writ I unto you, that you sinne not: and if any man sin, we have an advocate with the Father, Jesus Christ the just, and he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world. Here Christ is assigned by Saint John to be the Mediator of all sorts 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 only is our advocate, who is our high Priest. The same doctrine the author to the Hebrews teaches all Christians in Chap. 5. v. 23, 24, 25. And they truly were many Priests, etc. 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 sacrilege 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 express words the Apostle in his Epistle to the Colossians, chap. 2. v. 18. hath not only condemned it as detestable, but shows likewise the reason of it, that it is pernicious and destructive to the souls 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 worshipping of Angels, etc. and not holding the head. Here we see the reward of such men's 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 door, by me if any man enter in he shall be saved, etc. in the which words there are two things observable, the first, that Christ only is the door 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 door shall be saved, and by no other means, for John 14. ver. 6. Christ saith, I am the way, the truth, and the life, no man cometh unto the Father but by me. In which words Christ doth not only 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 ways to salvation either men do devise and invent, or the devil suggests, to abuse the world, God hath appointed no other way to Heaven, and to be saved by, but Jesus Christ alone, he only is the Mediator both of Jews and Gentiles, Ephes. 2. vers. 18. For through him we both have an access by one spirit unto the Father, And in chap. 3. v. 12. In whom we have boldness and access with confidence by the faith of him; what need then, have men of any other Mediator, seeing that the Son Jesus Christ makes the Father propitious and  unto us, and seeing that entering in by the door we attain 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 help them in all their tribulations, and S Paul in the 8 of the Rom. v. 26. saith, Likewise also the Spirit helps our infirmities, for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groan which cannot be uttered, and he that searcheth the heart, knoweth what is the mind 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. Ye have not, saith the Apostle, verse 15. received the Spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby ye cry Abba, Father, that is, with earnestness to cry Father, Father. Those than that call upon Saints and Angels, have not as yet received the spirit of adoption, who teacheth them always 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 ye are Sons, saith the Apostle, God hath sent forth the Spirit of his Son 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. Withal, we may observe in both the places cited, that the Spirit teacheth us, not only to say, but makes us cry Abba Father, thereby instructing us to cast away all vain fears, 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 Highpriest, 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 obtain mercy, and find grace to help in time of need. Here again we are directed to come unto God only and to our Mediator when we approach to the Throne of grace, neither can we address ourselves to any other, better than unto Christ, in regard that he best knows our necessities; before whom there is not any creature that is not manifest, and in whose sight with whom we have to do, 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 he who was in all points tempted like as we; neither is there any that has more ability, and all-sufficiency to secure, help, or save us than Christ, who has all power in Heaven and Earth given him for the good of his people, and relief of his Church. And in regard likewise that all our Prayers, Supplications, and Thanksgivings, are spiritual 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  offering, thou must offer it to God alone. Psal. 50. v. 14. Offer unto God thanksgiving, and pay thy vows unto the most High, and call upon me in the day of trouble, I will deliver thee: here we see that all Thanksgivings and praises must be given to him only, to whom we put up our Prayers, and according to this rule, have all the holy Prophets: Apostles and all the Saints poured 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 thanks always 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. Ye also, as lively stones, be made a spiritual house, an holy Priesthood, to offer up spiritual 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 praise always to God, that is the fruit of the lips, giving thanks to his name. So that if we will follow the direction of God the Father, Son and holy Ghost, and be taught by God as all believers are, john 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 blood, and if an Angel 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 jeroboam, was commanded not to eat bread, or drink water, nor to return the same way; and so he answered the King, inviting him to go to his house, that if he would give him half 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 himself. But when an old Prophet that dwelled in Bethel, had heard what happened there, and what had been done to the Altar and jeroboam, and being desirous to give him entertainment, and for that end following the Prophet at last he overtook him, and earnestly entreated him to return and eat Bread, who replying unto him said, I may not return with thee, nor eat bread, for it was said unto me 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 spoke unto me by the Word of the Lord, saying, Bring him back with thee into the house that he may eat Bread, and drink Water, but he lied. And by this lie, he deluded the poor 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 entertain none contrary to that they have been taught by him, though he himself 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 wholesome words, even the Words of our Lord jesus Christ, and the Doctrine which is according to godliness: from such withdraw thyself. 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 ye 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 Kingdom come, thy will be done, and forgive us our sins, etc. And therefore by Christ's Doctrine we are in our Prayers to pray only 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 godliness, so that all Praying to Saints and Angels is unwholesome doctrine, yea impious and blasphemous, and by the command of the Apostle we are to shun such as bring such Doctrine; according to that of S. john's Epistle the 2. vers. 9.10, 11. Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God. He that abideth in the Doctrine of Christ, he bathe both the Father and the Son. 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 Godspeede, is partaker of his evil deeds. They that teach therefore the Doctrine of the invocation of Saints and Angels teach not the Doctrine of Jesus Christ; and they that entertain and embrace that Doctrine, they all transgress 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 Son, 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 mere will-worship, without both precedent and precept, and whatsoever is not of faith is sin, 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 go together, and we must call upon none in whom we believe not: but to believe in Saints and Angels 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 sacrilege; 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. joel 2. v. 32. Now if by our Prayer unto God, we can be saved, what need we take then any other course as to go either to Saints or Angels, if it were neither forbidden, nor sinful? 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 partial, momentany and temporary Mediator, and his Mediatorship but for a time: and give unto the Saints and Angels, 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, proclaim Christ's 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 highpriest for this purpose in Heaven, and that by God himself who is Judge there, and to which Office none can be admitted but by God alone, Heb. 5. v. 4. & 5. And withal the holy Word of God in express terms 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 than I say all these things considered, when in the Church of England the Gospel is purely and sincerely preached, the Sacraments duly and rightly administered in all respects and the Name of God truly called upon, according as God himself hath appointed: it followeth that the Church of England is a true Church, and when in the Church of Rome, the Gospel 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 Baptism, Spittle, Oil and Salt, making it rather a plaster than a Baptism, 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 Idol of the Mass, to the which they give the worship of Latriae, which in their Dialect is only due to God alone: and when they have to all this brought into the Church the invocation of Saints and Angels, and by this means rob Christ and God of their honour, and set up a false worship, and persecute all those that Preach the Gospel, 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 means have made themselves liable to the curse S. Paul in the first Chapter to the Galatians denounceth against all such as Preach otherwise than he 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 turn away the Deputy from the faith, vers. 9 To whom Paul, filled with the Holy Ghost said, O full of all subtlety and all mischief, thou child of the Devil, thou enemy of all righteousness, wilt thou not cease to pervert the ways of the Lord? So that you see, Mr. Montague, by Paul's own words those that hinder the Preaching of the Gospel, pervert the ways of God: and for so doing, are by the holy Apostle proclaimed children of the Devil and enemies of all Righteousness. And in the first of Thess. ch. 2. Hear what the Apostle there speaks of the Jews, 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 sins always, for the wrath is come upon them to the uttermost. Those that persecute the true Ministers of the Gospel and all true believers under the name of Heretics and Schismatics, and hinder and forbid the peaching of the Gospel, they neither please God, and are contrary to all men, and fill up their sins always: 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 daily practiseth: but the Church of England when it doth not pervert the ways of the Lord, and hinders not nor forbids the Preaching of the Gospel, 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 administereth 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 speak of all the several parts of that Syllogism, which you excepted against, and I am most assured, that whosoever shall seriously weigh the things handled in it, will think nothing superfluous in all I have said: and with all will find every parcel 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 denied the whole minor in a bulk all together, I will now make that good also in the gross. And that the order of our disputation may the better be observed, which by reason of this large discourse hath been something obscured and interrupted, I will briefly repeat the sum of the argument and what you denied in it, and so go on. The argument was this: That Church that teacheth the Way, the Truth and the Life, against which the gates of Hell can never prevail, is a true 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, etc. But the Church of England is built upon the foundation of Peter, Ergo. Here also you denied the Minor, which I thus proved. That Church which acknowledgeth Jesus Christ to be the Son of the Eternal living God, and believeth only in Him for salvation, renouncing all merit, will-worship, bumane inventions in God's Service, and continues steadfastly in the Doctrine of the Prophets and Apostles, and in the which the Gospel is purely Preached, repentance towards God, & faith towards our Lord Jesus Christ, and the Sacraments are rightly administered, 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 Son of the Eternal living God, and believes only on Him for salvation, renouncing all Merits, Will-worship, Humane inventions in God's Service, and continues steadfastly in the Doctrine of the Prophets and Apostles, and in the which the Gospel is purely Preached, Repentance towards God, and faith towards our Lord Jesus Christ, and the Sacraments are rightly administered, and in the which also there is the true invocation of God. Ergo, It is built upon the foundation of Peter, etc.  
This Minor you also peremptorely denied, which I then proved, & will now by God's assistance make good, and answer to all your evasions in order, and then prove the Scripture to contain all things necessary to salvation, and to be the only rule of our faith and manners. That Church which acknowledgeth both the natures of jesus Christ, and all his Offices, and so believes in him, as he is qualified and made known in the Gospel, renouncing all merits and will-worship, and relies only 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 known in the Gospel, renouncing all Merits, Will-worship, and relies only 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, etc.  
They, Mr. Montague, that were standers by, admired you should deny such apparent truths, as you then did in your answers to my former Syllogisms, the verity of the which, as they said, was so evident and well known to very children. But they much more wondered to hear your expressions in this your last answer to my last Syllogism. And to speak the truth, Master Montague, and no way to wrong you, your answer was not only very confused, but exceedingly erroneous in all respects, to speak no more. I say it was confused not only 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 do, the truth was so clear: 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 down 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 several 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 ourselves to a belief which is speculative, and to a religion that is practical; 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 external practice of religion. I have set down your answer, as I find it taken by those that writ it verbatim, not trusting wholly to my own 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 prevail 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 Christian religion, and to deny the holy Scripture, which offers salvation upon the terms of believing Jesus Christ, as he is declared and made known in the Gospel: 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 eternal happiness: For this is life eternal, saith Christ, John 17. to know thee to be the only 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 equal with God, he made himself of no reputation, and took upon him the form of a servant, and was made in the likeness 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 horn 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 wisdom 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 work of a Christian, and the only 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 errors. But let us hear the reason of that your assertion, Because, say you, to believe in Jesus Christ effectually and sufficiently to salvation, consists in this, that we conform ourselves to a belief which is speculative, and to a religion that is practical, in regard that the Church of Christ was determined in these two points, to believe what is rightly delivered to us for speculative, and then the external practice of Religion. By all which if you had understood, that in true Religion theory and practice must always go together, and that they were inseparable, there had been no controversy 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 conform ourselves to a belief which is speculative, and to a religion which is practical, if you mean not by your belief speculative, and your religion practical, the knowledge of both the natures of Jesus Christ, and all his Offices, and to believe in him, as he is qualified and set down 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 belief speculative, and your religion practical, a thing divers and different from the knowledge of both the natures of Jesus Christ, and all his Offices, and relying only upon him for salvation, and believing in him as he is qualified and declared to us in the Gospel, and living according to the rule of his holy Word, then of necessity you bring in a new religion of your own, altogether unknown to the Christian world; a speculative belief, and a practical religion, which doth not consist in the knowledge of God in Jesus Christ, and the knowledge of ourselves, in which only consisteth life eternal. So that, to speak the truth, you are in Babylon and confusion itself. 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 clearly 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 satisfy you and persuade you that the Church of England was built upon the foundation of Peter, and was a true Church? And if my memory fail not, you told me that then the work 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, Priest, and Prophet, which is all that we are to believe for the speculative part: and declares likewise, and preaches plainly and distinctly, whatsoever concerns the people's duty of love and obedience to God again, 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 practical 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 specify wherein the Church of England failed, either in the speculative or practical 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 witness, to show 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 denial of my minor, and put me upon my proof. Whereupon I thus argued. That Church that teaches the whole counsel of God, the knowledge of the only true God, and whom he hath sent Jesus Christ, which is life eternal, 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 again 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 counsel 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 appear where the Church of England was deficient, yet you continued in denial of my minor, and urged me to prove it: when nevertheless, the truth of it is so evident, as very children are able to discern 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. chap. 20. v. 20. where he saith, Hear 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 theme of all the Sermons of all the holy Prophets and Apostles, and of Christ himself, as the whole Scriptures witness, Esay 1. v. 19 the Prophet saith, If ye be willing and obedient, ye shall eat the good of the Land: but if ye refuse and rebel, you shall be destroyed with the Sword: all which proofs clear the truth of my argument. But to satisfy 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 do, and what they should leave undone, by the observing of the which they may live happily here, and come to life eternal hereafter: that Church teacheth the whole counsel 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 proof 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 ungodliness 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 himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Many places more may be cited to confirm the truth of my argument, as Eccles. 12. vers. 13, 14. where Solomon saith, Let us hear the conclusion of the whole matter, fear God and keep his Commandments, for this is the whole duty of man. So in like manner, in 1 Sam. 12. ver. 13, 14, 15. God forbidden, 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. Only fear 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 do wickedly, ye shall be consumed, both ye and your King. The truth of my minor is so clear, that there is not a man in whom there is but one eye of reason, but can easily perceive and discern it: for the Church of England teacheth and publisheth the whole Law, and the whole Gospel, and all that is contained in the whole written Word of God both in the old and new Testament, and therefore all the counsel of God, and all both for theory and practice, and whatsoever is necessary for the building of men up upon the foundation of Peter, and proving itself a true Church. But when you were by argument thus urged, you at last, after many wind and turn, betook yourself 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 maintain the alsufficiency of the Scripture, without the addition of men's 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 reproof, for correction, and for instruction, etc. The force of which argument, you had thought by a gloss and flourish to have evaded, but all the cunning of man cannot do it, as in its due place will appear. 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 complete and absolute rule, the unwritten word received and entertained in all ages by tradition, aught 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 practical 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 conform ourselves to a belief speculative, and to a religion that is practical: for the Church was determined in these two points: that is to say, without the Church of England would embrace and entertain your traditions, and believe your unwritten verities, as they are commonly termed, it could not be a true Church. Hereupon, I then undertook to maintain and prove, first, that the written Word in itself without any unwritten verities or traditions, contained all things necessary to salvation. Secondly, that all Christians were 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 appear that you had as good warrant for your traditions as we could show for the Scriptures, that then he would receive and embrace them; to whom you replied, 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 withal 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 down 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 only liked well of, but earnestly also desired me so to do: 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 only rule and square which we are tied unto for the ordering of our faith, lives and manners, which is now my task that in the following discourse I have taken upon me: and I doubt not, by God's assistance, but to make good and maintain 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 again to run over, and to declare what she teaches for her belief speculative, and her religion practical (that I may make use of some of your expressions) and wherein she differs from the Church of Rome; that the Church of England's tenant, being set down on the one side, and the errors and idolatry of the Church of Rome on the other, all men may learn to love and embrace the Church of England, and to abhor 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 Prodigal return, and yield unto her your mother, Christian and wont 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 for belief speculative, and religion practical, it is orthodoxly and and clearly 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 known, 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 works, and of all their glorious attributes. As that there is but one only true God, distinguished into the Father, Son, and holy Ghost, the all-sufficient Jehovah, Creator and governor of all things: which only living God the Church of England with an unanimous consent doth honour, serve, and worship, in spirit and truth, as he himself commands, John 4. vers. 24. and as he hath in all ages been worshipped by all the family of the faithful, 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 own Image and likeness, Genes. 1. v. 27. and into what misery he afterwards plunged himself and all his posterity, by reason of his transgression, disobedience, and infidelity, in listening 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 sin, the danger of it, and the evil consequences that ensue upon it: as all manner of miseries here, and eternal damnation hereafter, if by timely repentance they break not off the course of them; which duty they daily exhort them unto. In like manner, it teacheth the people that next to the eternal 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 own the whole work of their redemption unto Jesus Christ alone, who taking humane nature upon him, was made sin for us, that knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5. vers. 21. So that if we consider the whole sum 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 blessedness both present and future is to be ascribed, and not any parcel 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 there is no other means to be saved by, but by the Name of Jesus, Acts 4. v. 12. and that Salvation is only in him. And therefore, if they seek 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 only to be found in Christ's unction, of whose fullness 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 find them in Christ's Dominion and Sovereignty, 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 freedom from guilt, we have it in Christ's condemnation. If we seek a discharge or delivery from malediction and the curse, we have it in his cross, Gal. 3. v. 13. If we seek 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 sins and iniquities, we have it in his blood, 1 John chap. 1. v. 7. If we seek for reconciliation, we have it in his bitter agony and sufferings, 2 Cor. chap. 5. v. 18, 19, 21. If we seek the mortification of the flesh, and crucifying of the old man, we have it in his grave. And if we desire and seek for newness of life, and vivifying of the Spirit, and immortality, we have them all in his resurrection, Rom. 6. v. 4, 5. And if we seek for the Kingdom of Heaven, we have it in his ascension. And if we look for aid and help 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 find them in his Sovereignty and Kingdom. And if we wait for a joyful and dreadless 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 do 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 have recourse, if they would be replenished, and have their wants at any time supplied. And whither indeed upon all occasions, should we fly, but unto Christ? for as S. Peter sayeth, John 6. vers. 68 Lord to whom shall we go? thou hast the words of eternal like. Therefore the Church of England teacheth all men to make their addresses to Christ only, for to him only 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 God's Word, ever to maintain the truth of this Doctrine, that the whole sum of our salvation, and all the parts of it are only to be found in Christ. For otherwise, they cannot yield 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 ability or forces of their own, 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 fountain of living waters, and to dig themselves broken cisterns 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 mere blasphemy, in that they take away that honour that is wholly and entirely belonging to the Mediator, God blessed for ever, and ascribe it to a mere creature, which is indeed an horrid impiety. For, the Prophet Isa. 53. v. 4. & 6. saith, that the Father hath laid the iniquities of us all upon his Son, that by his stripes we 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 hear our sins upon the Tree. And S. Paul in the 8 of the Rom. v. 2, 3. affirms, that sin was condemned in his flesh, when He was made sin 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 slain in his flesh, when he was offered up and given to be a Sacrifice for us, upon whom the whole heap and mass of our sins, with all the curse and malediction, with the dreadful judgement of God and condemnation of death was laid. 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 sin and indignity in any to do, so by it they c●●●ind no peace in their souls and consciences, for being justified by Faith, we have peace with God through our Lord Jesus Christ, Rom. 5. vers. 1. who we know hath fully satisfied God for us: but if any rely upon their own performances or any works done by them, such is the imperfection of them, and so many failings there be always in them, that they can never find any real and true peace or solid comfort, but there will be ever doubtings, whether in all things they have done their duty completely and as they ought. And therefore the Church of England, according to the holy Scriptures attributes the whole work 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 faileth not.  
The Church of England likewise diligently instructeth the people, how they may be made partakers of Christ and all his benefits, and shows them the way directly of attaining this felicity, and that is by teaching them self-denial, 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 apply 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 means of attaining this faith, by which they may save their souls, is the preaching and hearing of the Word; and as this faith is attained to by hearing, so it is daily 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 deter them from sin and all manner of evil, they do not only declare unto them the horror of sin and the present danger of it, as that it is the cause of all miseries and calamities here, but that it will also bring endless and eternal misery upon them hereafter, and that they must all appear at the last day, before a dreadful Judge, there to give an account of whatsoever they have done in the body, whether good or evil, 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 reap: for he that soweth unto the flesh, shall of the flesh reap corruption: but he that soweth unto the spirit, shall of the spirit reap life everlasting. Gal. 6. v. 7, 8. So that if we run through all the Theorical part of Divinity you shall not find the Church of England failing or defective in any point of belief speculative, that is required and necessary for salvation, when it teacheth every thing that Christ himself requires at men's hands, that they should know to make them blessed. Now all the knowledge that makes men blessed and that Christ enjoins them, is the knowledge of God and of Jesus Christ, and self-denial. This is life eternal, saith Christ, john 17. to know thee to be the only true God and whom thou hast sent jesus Christ. And Mat. 16. If any will be my Disciple, let him deny himself and come after me. 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 belief speculative, for all speculative Divinity is contained in these two points. And this shall suffice to have spoke of the Theorical 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 faileth nothing in teaching all things for Religion practical: for in that she teacheth us our whole duty, both towards God and towards our Neighbour, what we should do and what we should not do, in the whole course of our lives, for the pleasing of God and avoiding of sin and misery, she doth her duty also in the practical part of Divinity perfectly and fully; For as all speculative Divinity consists, as I said before, in the knowledge of God and of ourselves: so all practical 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 spiritual, as we 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 ourselves unblamably in this present World, Jam. 1. vers. 27. Pure Religion and undefiled, saith S. james, before God and the Father, is this, to visit the fatherless and the Widow in their affliction, and to keep themselves unspotted from the World: and in observing and fulfilling that royal Law, chap. 2. vers. 8. in loving our Neighbour as ourselves. In these two points consists all practical 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 own disposing, nor at our own liberty, but consecrated and dedicated unto God: and therefore we must deny ourselves, and forsake our own reason, and resign ourselves up, to be guided and governed by the Word and Spirit of the Lord in all things belonging unto his worship. And that we ought not to seek after those things that are our own, 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 practical 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 vainglory, but in lowliness of mind, each esteeming others better than themselves. Phil. 2. vers. 3. And then in employing ourselves to the uttermost of our abilities, with all sincerity and truth of affection and unfeigned 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 practical Divinity or Religion, the Word of God makes known unto men, and requires at our hand. Which when the Church of England doth daily publish unto the people, and teacheth all things concerning them fully, it is abundantly evident to any unpartial man, that she teachteh all things both for Theory and practice necessary for salvation, and for the proving of herself 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 proof 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 belief speculative, nor to the Religion practical, cannot be a true Church; And I am confident Mr. Montague, that you yourself upon deliberation will not deny it. And then also, any man may infer, that the Church of Rome cannot be a true Church, nor the ground and pillar of Truth, when she neither teacheth the people the true knowledge of God and of Jesus Christ, nor the knowledge of themselves, nor makes known unto them, the spiritual 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 they consider also, that the Church of Rome not only neglecteth her duty in not teaching the people the true knowledge of God and of themselves: but also in that she 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 own 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, retaining only 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 she 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 praise 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, etc. I thought it very necessary here to parallel the Doctrine of the Church of England, and that of the Church of Rome together, that it may the more evidently appear 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 known and practised by all such as desire salvation by Jesus Christ. And to begin with Christ's Kingly office.  
The Church of England believeth, that Jesus Christ is the only and sole King and governor 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 himself was set King over his holy mountain, Psal. 2. v. 6. And that he is the King of Righteousness, Heb. 7. The King eternal, Jsa. 9 The King of Kings and Lord of Lords, Apoc. 17. and that he doth by his mighty power and wisdom uphold and govern all things, but with a more peculiar care, and in a more special 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, Righteousness, Peace, Joy, Happiness, and all the graces of Wisdom and knowledge of God, with certainty and assurance of his love; and that his Kingdom and Empire is a spiritual and heavenly Kingdom, no terrene and fading Monarchy, John 18. vers. 38. Luke 1. v. 33. And is uphold and governed only by the sceptre of his spirit and word, and not by the authority, virtue or wisdom of any humane power. She also believeth, that they are the impious and blasphemous inventions of frothy and windy ambition, to affirm that Christ appointed any one to be a Vicar and Governor 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 general, and that the Pope is his successor, the head, and foundation of the Kingdom 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 hurtful to the salvation of mankind. She also believeth that the Church of Christ, which is his Spouse is only to be governed and ordered by Christ her head and husband's command, Will, Word and Laws, as they are set down in his holy Word, and not by the decrees, determinations, authority and traditions either of Counsels or Fathers, no farther than they are consonant to his Laws and blessed Word, as they are written and set down in the Books of the old and new Testament. She 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 ensigns of a true Church, and the never deceiving marks and notes of the same. Withal, she believeth, that such is the condition of the Church militant, that by reason of persecutions and bloody Tyranny, and the cruelty of the enemies of it, she may be brought to so low a condition and be so obscure, that she may be without any visible form splendour and outward government, and lie hid not only from public view, or the eyes of the common people, but even from the sight of the dearest servants of God themselves, as it happened not only in Elias his time, but in many ages besides, as the holy Scripture abundantly declareth: and that the Church doth not always 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 pomp, state, and outward worldly dignity, and riches, miracles, multitude, and grandeur are the marks and notes of a true Church, but rather the very characters of the whore of Babylon, who sitteth as Queen. And this is the belief of the Church of England concerning the Kingly Office of Christ and his Kingdom the Church.  
Now, Mr. Montague, let us see what the Church of Rome believes concerning Christ's Kingly Office and Kingdom, that both our tenants and beliefs being set down together, it may the better appear which of our faiths is most orthodox, and which of our Churches doth most glorify and honour Christ their King and magnify his Kingly dignity and absolute sovereignty.  
The Church of Rome doth in words acknowledge that Christ is the King of his Church, but in their works and deeds they deny it: For they make him a terrene Monarch, and his Kingdom to be of this world, neither do they admit and allow him to be the sole, alone and only King of his Church, but they join a Vicar with him, and divide the care of governing his Kingdom between him and his Vicar-general the Pope, who they assert to be of an infallible and un-erring spirit, and proclaim him to be King of Kings and Lord of Lords, the foundation and head of the Church, and Lord of all the Kingdoms 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 Kingdom of Christ, which is his Church, aught to be governed not only by the Laws and Word of Christ, but by the determinations and decrees of Fathers, Counsels, and Synods, and by the Pope's Canons, and the vain and impious traditions of men, which they do not only equalise but prefer before the holy Scriptures. They also affirm that the marks and notes of Christ's Kingdom are multitudes, succession, miracles, pomp, state, and magnificence, antiquity, unity, etc. and that it is, and always hath been in a perspicuous and glorious form and visible appearance: and the Church of Rome also affirmeth that the pure preaching of the Gospel, 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 think. All this which I have now spoke, is the belief and faith of the Church of Rome concerning the Kingly Office of Christ, and his Kingdom the Church, as you well know Master Montague. Now I entreat you and all men a little to consider, whether the faith of the Church of England, or the belief of the Church of Rome touching Christ's Kingly Office and his Kingdom, be more orthodox, and which of them most honoureth Christ the King: And whether the Church of Rome doth any more but in word only, acknowledge Christ to be King, and his Church to be his Kingdom, but in works deny them; and whether the Church of England doth not both in word and deeds truly honour him for their King, and venerate his Church and Kingdom as his Spouse. The Church of England gives unto Christ his due honour, prerogatives and privileges, and all his glory and dignity, as their only Lawgiver, and to the utmost of their power and abilities endeavour that his Sovereignty and Royalty may suffer no diminution, nor may in the least thing be impeached or damnified: and therefore they do believe, that the honour of governing and moderating of his Church is Christ's peculiar privilege and right, and so annexed to his Crown 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 wickedness 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 only, and are his peculiar Prerogatives, unto a mortal Pope, Christ and his Kingdoms immortal enemy, and divides the government of the Church, his Kingdom, between Christ and the Pope: yea they do ascribe and give unto their Pope a greater power and authority than Christ assumed unto himself, or that they give unto Christ. For their Pope may both dispense with the Law of God and Christ, and break it when he pleaseth, and decree against it, as you know very well Mr. Montague, which Christ never did or assumed to himself; 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 Christ's command, and make nothing of it: and where Christ commands and the Pope forbids, they listen unto the Pope and obey him, and trample Christ's command under their polluted feet. But for the more clear 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 express words forbids his Apostles, and in them all their successors to affect Sovereignty one over another, or over the Church of God, in these words, The Kings of the Nations bear 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 tyrannical worldly Monarchy and Dominion, ruling over both the souls, bodies, and estates of all sorts, ranks, and degrees of men, and such a Sovereignty as advanceth itself above all that is called God: and establisheth a government in Christ's Kingdom, 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 prefer the Pope's command before Christ's the King of his Church. Christ in John 5. saith, Search the Scriptures, for in them ye think to have eternal life. The Church of Rome on the contrary not only 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 faggot, and most blasphemously accuseth them to be the cause of all errors, schisms and heresies, and of all factions in Kingdoms and States. And in this point also you may see how they listen more unto the Pope than unto Christ himself. Christ, Luke 11. instructeth all Christians how to pray, saying, When ye pray, say, Our Father which art in Heaven, etc. And in Matth. 11. Come unto me all ye that are weary and heavy laden, etc. The Church of Rome on the contrary, commands the people to 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 Christ's direction and command. Christ in the 24. of Matth. vers. 26. saith, If they shall say unto you, that Christ is in the Desert, go 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 Christ's command, with most cruel deaths, and most exquisite tortures. You see how in this point also the Church of Rome yields more obedience to the Pope's command than Christ's. The Lord Jesus in the institution of his holy Supper, Matth. 26. vers. 27. took the Cup, and when he had given thanks, he gave it to his Disciples, saying, Drink ye all of it. The same doctrine was taught by Paul, as received by Christ himself, with a command that it should be continued until his coming, 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 obeys 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 less taste of it: a most abominable sacrilege, 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 obeys the Pope, and disobeyes Christ, by all which it may now easily appear, 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 entreat you Master Montague, ingenuously to answer me, whether that Church that doth all that her Lord and King commandeth her, and declineth all he 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 Laws 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 only, but in works 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 belief of each Church concerning that, and which of them believeth most orthodoxly, and honoureth Christ's Priestly Office most, whether the Church of Rome, or the Church of England. Upon trial, I believe it will appear, 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 himself, to be the alone and only mediator between God and man, and that he only has completed, and in all things fulfilled the whole Law of God, and satisfied his justice and wrath by paying the ransom due for our transgressions, when he offered himself a sacrifice propitiatory upon the cross 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 boldness have continually access 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 mere robbing him of his due honour. She believeth in like manner, that Christ is the only Priest of the new Testament, and that there are no other real 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 eternal Priesthood of Christ, so to affirm. She believeth also, that the Sacrifice of Christ being of an infinite virtue and efficacy, is to be applied to all believers, by such means only as God himself hath appointed, as by the virtue and power of the holy Ghost and faith, by the preaching of the Gospel and the right administration of the holy Sacraments and Prayer, and that this Sacrifice offered upon the cross, 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 souls of men, and indeed a mere blasphemy. She believeth further, that we being clothed with the righteousness of Jesus Christ our high Priest and Mediator, and appearing before God in it, that we are freed by virtue of that, both from the guilt and punishment of all our sins, and are accounted righteous before God. She believeth also that the blood of Jesus Christ, and that only, purgeth us from all our sins, and that there is no other Purgatory by which the souls 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 satisfy the justice of God, much less merit or do works of supererogation: and that the preachers of the Gospel have only power delegative, ministerial and conditional to forgive sins, as Ambassadors, 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 Christ's Priestly Office.  
The belief of the Church of Rome is this, that Christ is the Mediator of satisfaction and redemption, but they assign the other part of his mediation and intercession to Saints and Angels, and the prime place of that employment they give unto the blessed Virgin, who they call the Queen of Heaven, and the door 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 partial mediation, and to give unto the Saints and Angels that everlasting and never dying intercession, than the which there cannot be a greater contumely and indignity offered to the eternal Priest our Mediator Jesus Christ, it taking away so great a portion of honour from him; and to speak in plain English, it is an unsufferable blasphemy. The Church of Rome appointeth other Priests also, after the order of Melchisedech, to offer up Christ himself 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 Christ's Sacrifice of imperfection. The Church of Rome also asserteth and believeth that the righteousness of Christ our Mediator is not imputed unto us: and affirms, that by Christ's merits and passion we are only freed from the guilt of our sins, but not from the punishment of them, & that we ourselves must satisfy the punishment. She believeth also, that we are able in this life, if we will ourselves, not only to satisfy the justice of God, and keep the Law, but also to merit and do works of supererogation. She farther believeth, that if any man depart out of this life before he hath fully satisfied God for his sins, that then he is to remain 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 especial indulgence from the Pope, or innumerable Prayers and Masses for their souls, before they by torment are cleansed from the remainder of all their sins. She believeth also, that life eternal is of debt due unto us, as wages is to a hireling and daily labourer: and that their Priests can forgive sins as Judges by their own authority. This, Master Montague, you know is the doctrine and faith of the Church of Rome, and a great deal more such stuff. Now I entreat you, candidly to tell me, whether in your opinion the faith of the Church of Rome, or the belief of the Church of England concerning Christ's Priestly Office be more orthodox, and which of them giveth most honour to their Mediator, she that ascribeth the whole work 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 duly consider this business, and weigh it as it ought to be weighed, you will quickly perceive, that the Church of Rome doth in word only acknowledge Christ to be a Priest and Mediator, but in deeds and works overthrows the right and power of his Priesthood. And to speak the verity, there can be nothing more blasphemously thought, imagined, or practised against the honour and dignity of the Lord of life, the only 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 work of our redemption, making ourselves and others our own 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, 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 Prophetical 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 Christ's Prophetical Office, and which of them more venerably believeth touching that, or giveth most honour to Christ the only Prophet of his Church.  
The Church of England believeth that Jesus Christ was appointed by God himself, to be the only and sole Prophet, Pastor, and Teacher of his Church, and that he hath fully and perfectly revealed the whole counsel and will of God concerning the redemption of mankind, and preached the Gospel and glad tidings of peace unto the World, the which Gospel he doth daily vegetate and quicken in the souls of his people by his holy Spirit, and corroborate and confirm 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 only to hear him in all things whatsoever he shall say unto us, and that every soul that shall not hear 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 only 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 especial assistance, and is all contained in the writings of the old and new Testament, and that not in obscure and ambiguous words, but in plain and evident expressions, as fare as is necessary to salvation: all which in the sequel of this discourse will be made evident. She also believeth that all the people ought according to Christ's command read them, and that the holy Scriptures are the only Judge of all controversies, and have no need of any humane traditions. And she farther believeth, that we are to serve and worship God only, 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 things, such as are prejudicial not only 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 hear and listen unto. And therefore the Church of England doth reject all those doctrines, of Will-worship, Image and Crucifix worship, Bead worship, Bread worship, Place worship, and all Saint and Angel worship: and all those doctrines of Service, Litanies, Ceremonies, and indulgencies, and those of Fast-days and Feast-days, all doctrines of Masses and Sacrifices for souls 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 real and corporal presence of Christ in their blasphemous sacrifices destructive to the humane nature of Jesus Christ, making it present in numberless places at once, and enervating and overthrowing the al-sufficiency of Christ's sacrifice. And all their doctrines of transubstantiation, self-merit, & works of supererogation; and all the other doctrines they teach in the Church of Rome which would both endless & needless to recount, the observing of the which is the only employment 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 hear what the Church of Rome believeth concerning the Prophetical 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 reveal the whole will of God unto the Church in the holy Scriptures, and affirms that the Scriptures were accidentally written, and not purposely to be the rule of faith, which by its clarity and brightness should determine the controversies in Religion: they affirm also that the holy Scriptures are dark and obscure, and very dangerous for lay-men, and therefore that they are to be taken from them; and that the Church hath need of the authority of Fathers and Counsels, and the help of Traditions for the completing 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 doctrines, and traditions, I even now made mention of, & many 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 nevertheless, there is not one word in all the book 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 only injurious and hurtful to the souls of men, but full of blasphemy and derogatory to the honour of Christ, our great and only Prophet. For what, I pray, Mr. Montague, can be spoke more impiously of the holy Scriptures 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 clear, 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 darkness, when the Holy Ghost affirmeth the contrary? and to take it out of the hands of the people, and forbidden them to read it, when notwithstanding Christ commandeth it in express words? Truly, 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 find favour at God's hands, and the very naming of these your erroneous opinions were enough for any man to abhor them. But that you yourself and all men may see the wickedness of them, I shall before I pass on to the other matters in hand briefly prove that the Scriptures were not accidentally written, but of set purpose, and by God's appointment; and that they are not obscure and dark 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 task, 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 special command, and that they are not obscure and dark 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 books that were written by Divine inspiration, and by the counsel 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 learn, and know the mind and will of God fully and clearly, and have the certain 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 counsel 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 Penmen thereof, and by the will of man, but by the Spirit of God. And for proof of all these particulars the holy Scripture itself 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 God's inspiration is Gods dictate, and command, as all that know any thing in Divinity can tell you, if ye 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 do, 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 employment 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 himself first, and afterwards delivered in writing unto the people by Moses and the other Prophets and holy Penmen, according to God's 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 clear in this point, his words are these in his second Epistle chap. 1. vers. 19, 20, 21. We have, saith he, a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, etc. 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 spoke 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 himself and of set purpose, and that the written word is the rule we are to be guided by, and more sure than the Tradition of the very Apostles themselves, although they were both eye and ear witnesses of that they spoke and told unto the people. For the Apostle Peter in this Epistle, confirms all those Christians that he writes unto, of the truth and certainty of the things that he declared unto them, saying that the holy Apostles had not followed cunningly devised fables, when they made known unto them the power and coming of the Lord Jesus Christ, but were Eye-witnesses of his Majesty; for he received from God the Father, honour and glory, when there came such a Voice unto him from the excellent glory, This is my beloved son in whom I am well pleased. And this voice which came from Heaven we heard, when we were with him in the holy mount. Here we see the Apostle Peter with james and John, as it is in Mat. 17. were both Eye and Ear witnesses of Christ's transfiguration and glory, and heard the voice and the people by tradition and the relation of the Apostles that had seen 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 ear 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 dark 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 spoke 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 spoke by writing, for God speaks unto his people by his Prophets both by voice 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 counsel, command and dictate of the holy Ghost, and therefore must be more sure than all Traditions, because they are Gods commands, and writ of purpose for the direction of the people and not accidentally; which will yet more clearly appear if we consider some other places of holy writ, Deut. 30 Where Moses exhorting the people if they would avoid all God's curses and procure his blessings and provide for their own eternal good and happiness, that they should obey the voice of the Lord, and do all his Commandments, which are written in the book of the Law, vers. 10. Here first he setteth down, what voice of God they should hear and what Commandments they should yield obedience unto, and that was to the written voice of God and the written Commandments, which are written, saith he, in the Book of the Law, not to the Traditions of men, and affirms that they were written for this purpose, that they might not run wandering about from place to place as men uncertain, what was the will, pleasure and commands of God, for they were written to this end that they might always 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 Commandment, saith he, which I command thee this day, is not hid from thee, neither is it fare 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 hear it, that we may do it? neither is it beyond the Sea, that thou shouldest say, Who shall go over the Sea for us, and bring it us, and cause us to hear it, that we may do it? But the Word is very near 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 erroneous opinions and carried about to the worshipping of other Gods and serving of them: as this Chapter showeth and all the other holy Scriptures, and therefore was written not accidentally and by occasion, but by Gods own 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. showing the end and reason why the holy Scriptures were written, he saith, it was not written for Abraham's sake alone, that it was imputed, but for us also, etc. for the comfort of all the sons and daughters of Abraham: signifying unto all believers and the dear 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 faithful was, and withal, that he was the same God now he was then, not changeable for his service and spiritual 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 very end, saith the Apostle, was the Scripture written by Gods own 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 penned, viz. That through patience, and comfort of the Scriptures we might have hope, that is, that we might by them learn 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 he 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 bore them and carried them all their days. 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 been their guard, and knowing that God is still the same in all loving kindness to them that fear him, they are comforted, and attain to more hope and confidence in God, and for this end was the Scripture written by God's appointment, and by the inspiration of his holy Spirit, and not accidentally and by the will of men, but as they were moved by God himself 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 evil doers and wicked and ungodly men, and such as provoke God by their sinful 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 counsel and deliberation in God himself, for the admonition of his people, and for the instructing and teaching of them to take heed of all evil courses and wicked ways, if they would avoid his displeasure and enjoy his favour and protection, and therefore the holy Scriptures now penned by Divine inspiration and Heavenly command for this very end, and not by the will of man accidentally. Innumerable more proofs 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 vain traditions of men and be led by uncertainties. But I will content myself with one proof 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 been 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 Christ's 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 mayst know the certainty of those things wherein thou hast been instructed. So that the Lord declares by these words that the Penmen 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 himself, and that all Scripture was given by God's inspiration and command, and for this end, that they may know the certainty of the things wherein they have been instructed, which otherwise they could not have known, by reason of the great variety and difference that would have been in them, if they had been delivered by Tradition: for every one would have added and detracted, as had seemed best unto him, unto the story, as we see it daily in all matters and occurrences out of a man's own 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 be known, 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 speak 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, 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 Angel 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 God's 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 think. And thus much shall suffice to have spoke for proof 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 God's 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 God's appointment and of set purpose. For proof of this, hear what Paul saith, Phil. 3. vers. 1. Finally my Brethren, saith he, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe: Beware of dogs, beware of evil workers, etc. He had preached unto them and taught them the Truth formerly, and given them also caveats, to take heed of and beware of dogs, and of evil workers, that is, of false Teachers, but he did not think that sufficient for their safety and for the preserving of them in the Truth, unless he did set down in writing the sum of what he had taught, and send it unto them, with a command also, that they should walk 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 walk by the same rule, I then gave you, and now in writing send unto you, and see ye 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 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 he had taught them before, to show unto all men their weakness how soon they are ready to forget the things that are taught them of God, and how frail 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 tied to be ruled and governed by them, how much more need have we of the holy Scriptures now, when we have not the holy Apostles amongst us, and with how much care and diligence ought we constantly to read and cleave unto the holy Scriptures, seeing that they were by God's 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 always in remembrance of these things, though ye know them and be established in the present truth. 13. Yea, I think it meet, as long as I am in this Tabernacle, to stir you up, by putting you in remembrance, vers. 15. Moreover, I will endeavour, that ye may be able after my decease to have these things always 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 nevertheless thought it meet to stir them up, and put them in remembrance whiles he lived, and that they might also be able after his decease to have these things always 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 always, and this was the end for which the holy Scriptures were penned and that by Gods own appointment, who inspired the holy Prophets and Apostles, and all the other Penmen 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 wind of Doctrine, Eph. 4. v. 14. And therefore it doth of necessity follow, that the Word of God was not accidentally written, or by the will of man, but by God's 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 proof of this, see what Saint Judas saith, ver. 3. Beloved, saith he, when I gave all diligence to write unto you of the common salvation: it was needful 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, etc. and in the 14, 15, 16. verse. Let that therefore abide in you, saith he, which ye have heard from the beginning: if that which ye have heard from the beginning remain in you, ye shall also continue in the Son, and in the Father. And that is the promise that he hath promised, even eternal 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 watchful and diligent in taking heed unto themselves, that they be not led away by the error of the world, but, saith he, they were not of us, for than they would have continued with us: but they went out that they might be made manifest that they were not of us. And withal he forewarns 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 errors, according to that of St. Paul, 1 Cor. 10. vers. 12. Let him that thinketh he standeth, take heed lest he 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 remain in them, they shall also continue in the Son, and in the Father, that is, they shall have eternal life, and not only be freed here from all the errors of the times, and of Antichrist, but be everlastingly blessed, as the express words declare; and therefore he toeth 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 vain 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 himself writ with his own hand, and that which was penned by special command from himself, for the salvation and edification of the whole Church, that was not accidentally and occasionally written, and by the peculiar motion of the Penmen, or by the will of man, but by the special 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 himself and with his own hand, or by his special 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 Penmen, or by the will of man. For proof 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 error, and fail in their duty of thankfulness and obedience to him, in their duty of love and charity towards their brethren, as he recorded it, and writ it with his own hand, that they might have a more venerable esteem of it, and that not in Paper or Parchment, but in more durable materials, in two Tables of Stone distinctly and orderly set down, to teach them that it was a perpetual Law ever binding, and to continue to the end of the world. And when the Tables were by Moses out of zeal broke, the Lord again of his unspeakable goodness commanded others to be made, and he wrote on the Tables according unto the first writing, the ten Commandments, etc. Deut. 10. v. 1, 2, 3, 4. Now that which was written by God himself for the salvation of his people, and for the preserving of them from all error, 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 himself fully unto them; for our Saviour Christ the Messiah, of whom the woman in John 4. ver. 25. said, that when he was come he would tell us all things, told the Ruler, ask him what he should do, that he might have eternal life, that if he would enter into life, he should keep the Commandments, Matth. 19 ver. 16, 17. if then the Commandments alone contain all things necessary to salvation, as is evident by Gods own testimony and by Christ's witness, how prodigiously blasphemous are they that affirm that all the holy Scriptures contain 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 go on to prove that the holy Word of God was penned by special command, Exod. 17. v. 14. The Lord said there unto Moses, Writ this for a remembrance in the book, and rehearse it to Josua, etc. And Exod. 34. ver. 27. And the Lord said unto Moses, writ thou these words, etc. And in Deut. 31.19. Now therefore, saith the Lord, writ this song for you, and teach it the children of Israel, and put in their mouths, etc. Yea, the people were commanded to write the Commandments of the Lord upon the posts of the houses, and upon their gates, and to teach them diligently unto their children, and to talk of them to them, when they sat in their houses, and when they walked by the way, and at their lying down, and at their rising up, Deut. 6. ver. 6, 7, 8, 9 and the same reiterated again Deut. 11. v. 18, 19, 20, 21. So that the whole law was written by the command of God himself, 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 eternal, if they could perfectly keep 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 complete rule, and witten by God himself, and by his command penned by Moses for that purpose, as a complete rule. And therefore, Master Montague, how dangerous a thing is it in any to slight the holy Scriptures, and to vilify them, and to deny them their due honour, and to accuse them of imperfection, and to prefer their own Traditions before those lively Oracles? Is not this, Mr. Montague, to despise the holy Scriptures? The Author 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 only 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 errors, schisms, 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 business, 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 go on, the Prophet Isaiah, chap. 8. vers. 1. had a special command to write, Moreover, the Lord said unto me, Take thee a great Roll, and write in it with a man's Pen, etc. And in the 30 chapter and vers. 8. the Lord saith, Go writ it before them, and note it in a Table, and write it in a book, 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 spoke unto thee, from the days of Josiah even unto this day. And Habakkuk 2. ver. 6. the Lord commands the Prophet saying, Writ the vision, and make it plain upon Tables, that he may run that readeth it. And St. John likewise had an express and particular command to write the Apocalypse, chap. 1. ver. 19 Writ the things, saith Christ, which thou hast seen, and the things which are, and the things which shall be hereafter. And this Commandment 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 book of Sam. chap. 23. ver. 2. The Spirit of the Lord spoke 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, etc. and that of Peter in the second Epistle, chap. 2. ver. 20, 21. Knowing, saith Saint Peter, 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 spoke, 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 himself to be a Prophet, or spiritual, saith he, let him acknowledge, that the things I writ unto you, are the Commandments 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 writ nothing but what God hath given me in command to write, and which I pen by his special inspiration, and as he hath moved me, but will still persevere in his ignorance, and think that I writ out of my own 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 special command of God, and by his holy Spirit, and not occasionally and accidentally (as you and the Church of Rome affirm) and by the will of man, than 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 himself, Luke 24 Luke 16. John 5. and many other places, and Saint Paul, Rom. 3. and Saint Peter in his second Epistle, chap. 3. v. 15, 16. confirms the authenticality of St. Paul's Epistles, and of all the holy Scriptures, and affirms that they were written for the comfort and benefit of all the faithful, and commands them to make them the rule and guide of their faith and manners which if they do, he promiseth them that they shall not be led away by the error of the wicked, and from their own steadfastness, 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 errors and renounce them, and at last believe that the holy Scriptures are Gods very Word, and were writ by his special command, and are to be the rule of our faith 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 dark, but clear and perspicuous in all things that concern salvation. David in the 19 Psal. ver. 7, 8. The Law of the Lord, saith he, is perfect, converting the soul, The testimony of the Lord is sure, making wise the simple. The Statutes of the Lord are right, rejoicing the heart, the Commandment of the Lord is pure, enlightening the eyes. Here are two things, Master Montague, confirmed by David, who wrote by the Spirit of God, which cannot err; the first is, that the Law of the Lord is perfect and converting the soul, and making wise the simple: the second, that it is clear illuminating the eyes. What Blasphemy then is it in the Church of Rome, to accuse the whole Scripture, not only of imperfection, but of darkness and obscurity? Yea, what else is it but to give the Holy Ghost the lie, who saith, that the holy Scripture is not only perfect, but illuminating, and enlightening the eyes? And in Psalm. 119. v. 103. Thy Word, saith he, is a Lamp unto my feet, and a light to my ways. 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 turn their back upon this Lamp, 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 subtlety to the simple, and to the young man knowledge and discretion. And in the 6. chap. ver. 23. he saith, That the Commandment is a Lamp, and the Law is light. And in chap. 8. ver. 8, 9 All the words of my mouth, saith he, are in righteousness, etc. they are all plain to him that understandeth, and right to them that find knowledge. Infinite places to this purpose might be cited, but I will content myself only with two more out of the New Testament, 2 Cor. 4. v. 3, 4. If our Gospel, 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 Gospel of Christ who is the image of God, should shine into them. Take notice, Mr. Montague, that as the Sun, though it shineth forth never so gloriously, and in all its greatest brightness, yet the blind see never the more; in like manner, though the holy Scripture be never so clear 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 Prophecy, whereunto you do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn and the Daystar 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 Daystar, what wickedness then is it, Mr. Montague, in the Church of Rome to accuse all the holy Scriptures of obscurity and darkness, and to make them the cause of all errors 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 prohibit the reading of them, for in that, they like the Scribes, Pharisees, and Lawyers, take away from them the Key of knowledge, and the means of their salvation, Luke 11. v. 52. contrary to the command of God, and Christ's precept, who was the only Prophet of his Church, whom we are bound to hear and obey in all things, Matth. 3. Matth. 17. This, Master Montague, I will first do, and then come to the point. The Lord, after that he had proclaimed his Law unto the people, and writ it with his own hand, commanded all the people carefully to observe, to do according to that he had taught them, and that they might the better remember it, he enjoins them to keep 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 thee this day, shall be in thine heart, and thou shalt teach them diligently unto thy children, and shalt talk 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 sign 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 book 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 soul, and bind them for a sign 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 down, and when thou risest up, and thou shalt write them upon the door 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 Laws, and all for their own good, that their days might be multiplied, and the days of their children, as the days 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 doors, and upon their gates, to the end that all men of what rank or quality soever they were, might read them, and square their lives according to them, and yet the Church of Rome contrary unto God's command forbids the people either to read, or have the Scripture in their houses. And in the 34. of Isaiah, ver. 16. Seek ye out of the book of the Lord, and read, etc. 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 enjoined to the reading and remembering of Moses Law. Yea Kings themselves and Governors are commanded to read the Law, and to govern 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 Kingdom, that he shall write him a copy of this Law in a book, out of that which is before the Priests, and the Levites. And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the Lord his God, and to keep all the words of his Law, and these statutes to do them: that his heart be not lifted up above his brethren, and that he turn not aside from the Commandment to the right hand or to the left: to the end he may prolong his days in his Kingdom; he and his children in the midst of Jsrael. H●re we see the Kings themselves are as strictly commanded to keep the Law of God, as the meanest of the people. And Josua 1. v. 7, 8. Only be thou strong and very courageous: that thou mayest observe to do according to all the Law, which Moses my servant commanded thee: turn 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 departed 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 than thou shalt make thy way prosperous, and then thou shall have good success. Josua was the General of their Army, and yet he is by an express command enjoined to read, and meditate in the holy Scriptures night and day, and commanded not to turn to the right hand or to the left, but to order his life and govern the people according to the same, all the days of his life. And Josua in the 23 Chap. vers. 6. exhorts the people saying, Be ye of a valiant courage to observe, and do all that is written in the book of the law of Moses, that ye turn not therefrom, to the right hand or to the left. He ties all the people to the written Law, and commands universal and constant obedience unto it, and promiseth them blessings from God if they shall obey, and pronounceth judgements from God against them, if they shall rebel 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 he 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 Solomon's counsel frequently set down. My son, saith he, Pro. 3. vers. 1. Forget not my Law, but let thy heart keep my Commandments: for length of days and years of life, and peace shall they add unto thee. Let not mercy and truth forsake thee: bind them about thy neck, writ them upon the Table of thy heart. So shalt thou find favour, and good understanding in the sight of God and man. Solomon contents not himself only to teach all men their duty, but withal, shows 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. Godliness 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 son, saith he, keep thy father's commandment, and forsake not the Law of thy mother. That Law saith Solomon, that God gave unto thy Father, and to thy Mother, and enjoined them in the sixth of Deut. and the 11. to teach unto their children, that Law and Commandment keep thou and forsake it not, yea bind them continually upon thine heart, and tie them about thy neck. When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee; for the Commandment is a Lamp, and the Law is light, and reproofs of instruction are the way of life. Infinite places more might be alleged 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 practice of all the Saints and holy men of God was in those days. Christ, in John 5. v. 38. saith, Search the Scriptures, for in them ye think to have eternal life, and they are they that testify of me. And in Luke 16. vers. 29.30. in the person of Abraham, he sends all that de●●re salvation and to be freed from the torments of Di●e●, to Moses and the Prophets, and bids them hear them. And tells them farther, 〈◊〉 if ●●y will not hear Moses and the Prophets, though one should arise from the dead they would not be persuaded, no miracles will be so prevalent and available either to instruct them or deter them from their sinful 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 only. 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 Wisdom, teaching and admonishing one another, in Psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him; words, Mr. Montague, worthy of serious consideration. The Apostle says not, let the Word of God be received into your Families and be sure, you have it among your Books, that you may now and then read 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 poor and beggarly manner, content not yourselves only with the knowledge of some parts of it, and stories 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 sweet and comfortable promises and gracious instructions, by which you may always be able in all conditions to support and comfort yourselves, 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 deed, you may do all in the name of the Lord Jesus, all according to his will, that you may with rejoicing call upon his name for his special assistance and blessing upon what you either do or go about, which you with boldness and assurance of being heard may do, 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 God's 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 fear, in holiness and righteousness before him, all the days of our lives, Lu. 1. vers. 74.75. These are the employments of Christians holiness and righteousness before him, in God's presence, not for a time, but all the days of our lives, universal 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 ye may be always thus employed and taken up, and teach and admonish others concerning their duty and speak the Oracles of God, 1 Pet. 4. vers. 11. Let the Word of God, saith he, dwell in you richly, let it always cohabit with you, and reside in your soul, that you may live by faith, and die with comfort, and therefore do nothing contrary unto this blessed Word, and grieve not the holy Spirit of God by whom you are sealed unto the day of Redemption, Ephes. 4. vers. 30. Mr. Montague, I shall now entreat you a little to consider with yourself, and examine, how the Church of Rome obeys 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 she 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 Bushel, but setteth it up and holdeth it forth, maintains 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 she not take the Word of God, the everlasting Gospel 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 saith, Search the Scriptures. S. Paul the Teacher of the Gentiles saith, Let the Word of God dwell in you richly, etc. And the Church of Rome prohibiteth the reading of the Scripture, and is so fare from letting the Word of God dwell in the hearts of the people, that she will not permit them to have it in their houses. How then is she I pray you the ground and pillar of Truth, when she is the mother of error and confusion? for our Saviour in the 22 of Matthew saith, Ye err, 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 yourself to be deluded. But I will go on a little farther, to show the wickedness and sacrilegious dealing of the Church of Rome in this point, and how fare she 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 we are bound to follow: Christ in Luke 11. vers. 28. saith, Blessed are they which hear the Word of God and keep it. If they be blessed that hear the Word of God and keep it; then they also are no less blessed, that read the Word of God and keep it. So saith S. John, Revel. 1. chap. 3. Blessed is he that readeth, and they that hear the words of this Prophecy, and keep 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 desire to hear their Sermons. What a wickedness and sacrilege th●n is it in the Church of Rome to hinder the people of blessedness, and to keep them from happiness and life eternal, 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 poor people of the Word of Life? S. Peter saith, 2 Epi●t. chap. 1. vers. 19 We have a more sure Word of prophecy, to which you d●e well to take heed as to a light in a dark place. Here S. Peter praises and commends those that read the holy prophets, and his pretended successor the Pope, he blames those that read the Gospel, and punisheth with fire and faggot, those that have either Law or Gospel in their houses. What think you Mr. Montague, of this business? Tell me ingenuously the next time I see you, what you think of your father the Pope, whether he be not as honest a Gentleman as ever went over a house. Now I pray look upon the practice of the primitive Christians, it is said of that noble Eunuch, Acts 8. vers. 27.28. to his eternal praise, that came to Jerusalem to worship, that as he returned sitting in his Chariot he read Esaias the Prophet. Without doubt if he read him before he was a Christian, he read him much more and more frequently after he was a Christian: and if he read the Prophets before he 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 Churchman, that I may speak in your dialect, but a secular Lord, the Treasurer of the Queen 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 heinous crime that is expiated with death, for any secular men to read the Prophecies and Scriptures, or to have them in their houses. What think you I pray Mr. Montague of this dealing of the Church of Rome towards her sons and children? Is she not a very cruel stepmother, that thus murthereth her poor children's souls and bodies, that snatcheth the Paps and Breasts by which they should be nourished out of, their mouths, and keeps away the Milk 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 honourable? because saith S. Luke, they received the Word with all readiness, searching the Scriptures daily, 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 Timothy's praise, 2 Tim. 3. v. 15. That he knew the Scriptures from his childhood, and that in those tender years he 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 Pope's Dominions. What a desperate height of sacrilegious wickedness 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 general. 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, etc. And that he might clearly demonstrate, that he 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 Deans. And S. James addresseth his Epistle to the twelve Tribes that are scattered abroad, james 1. vers. 1. And S. Peter writes his first Epistle to the strangers scattered through Pontus, Galatia, Cappad●cia, Asia and Bythinia, verse. 1. And his second Epistle is yet more general, To them that have obtained like precious faith with us, through the Righteousness 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. john in his first Epistle and second Chap. saith, that he 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 read his Epistle. He writes his second to an honourable Lady, who without doubt made no scruple to read it in her Family. But in the Church of Rome this is not permitted to the people to read the holy Scriptures, or to hear them read in the vulgar Tongue without eminent danger and severe punishment, if it be known. Although the Apostle in express & formal words hath commanded that his Epistles should be read by all the people, as we may see in his Letters to the Colossians, Cham 4. v. 16. and to the Thessalonians, When ye have read this Epistle, saith he, cause that it be read also in Laodicea, etc. 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 snatched 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 read, and they that hear the words of this Prophecy, and keep those things which are written therein. If the Spirit of God Mr. Montague calls and pronounces those blessed, that read the Book of the Revelation that is the difficultest of all the Scriptures, how much more blessed aught we to think those, that read the holy Gospels and all the Epistles of the holy Apostles, and the other Scriptures, which contain many things in them, yea all things necessary to salvation, very familiar and easy to be understood? Therefore needs must that people be unhappy, yea cursed, that are deprived not only 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 dark and obscure, and that the people ought to read 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 me, and he that despiseth you despiseth me, and him that sent me, Luke 10. vers. 16. It is very evident that the Church of Rome doth only in word acknowledge Christ to be the King, Priest and Prophet of his Church, but in works overthrow all his offices and annihilate as much as in them lies the whole work 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 will yet more clearly be elucidated by that that ensueth, when I shall manifestly prove that the holy Scriptures contain all things necessary to salvation, & that perspicuously and clearly; and that they are to be the only rule of our faith and manners, and that all Christians are tied only to them to the end of the world, and that they are not to swarve in any thing from them, though an Angel 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 herself, when she addeth her own Counsels, Fathers, Canons, and Traditions, and unwritten verities (as they call them) and maketh them not only of equal authority with the written Word of God, but preferreth them fare before the holy Scriptures, when she affirmeth that without them the Scriptures cannot be a complete and perfect rule for the ordering of our faith, lives, and manners, which is not only a point of high blasphemy, but indeed an utter overthrowing of the Prophetical 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 contain all things necessary to salvation; and that they only are to be the rule of our faith, lives, and manners, to the end of the world; and this, you know, was the task I took 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 contain all things necessary and sufficient to salvation; I thus prove it.  
That which is able to make us wise unto salvation, contains all things in it necessary and sufficient to eternal life and happiness (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 contain all things necessary and sufficient to eternal life and happiness. And by consequence, we ought in matters of faith and religion, to content ourselves only with the holy Scriptures: which is manifest from the nature of the wisdom 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 work, as after we shall see, what need then have we of unwritten Traditions? For the wisdom that Saint Paul speaks of in this place, contains 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 man with all accomplished abilities, sufficiency and knowledge for living virtuously and piously here in this world, and for the saving of his soul eternally? for if the Scriptures of themselves be of such virtue and efficacy, the Spirit of God working with them, that in the matter of salvation, that great work, they are able to bring men to perfection, yea happiness itself, and that eternal, than we ought only to cleave unto them, and content ourselves with their perfection, and not listen unto the vain and lying oracles of the Pope. But now to the words themselves in order, which are the proof 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 known the holy Scriptures, which are able to make thee wise unto salvation, etc. So that my minor is by this sufficiently proved, and much more clearly it will appear 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 himself 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 remain steadfast 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 vessel, that was by Christ himself 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 counsel 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 himself 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 Kingdom of God, persuading 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 all his doctrines and preaching by the holy Scriptures, which were written by his inspiration, and therefore ever like itself: and with this manner of teaching was Timothy instructed, who having been not only Paul's Scholar, but his own son 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 learned of him, and formerly been assured of, knowing that he proved all by the holy Scriptures, which thou, saith he, art very well versed in, having known them from thy childhood: and by all this he proved the soundness of his doctrine, that it was true and sure, being grounded upon the written Scriptures, and had not only them for a witness of what he writ, but he appeals unto Timothy also to be his witness in this behalf; 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 scholar, yea my son, and canst ever witness 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 himself 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 confirm all by Scripture, and this I thought fit to speak 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 cavil and evasions, which was this, that Saint Paul in this place spoke only 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 only the Scriptures of the old Testament that Timothy was instructed in. This, Mr. Montague, was your evasion, which if it be true, will notwithstanding add force and strength unto my argument, as I then proved, and shall by and by more clearly and fully evince. But, Mr. Montague, that Saint Paul in this place joins 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 joineth likewise the doctrine of the Gospel and the Scriptures of the new Testament. But you then replied, that the doctrine of the new Testament was not at that time written and committed to Pen, but only delivered viva voce, and received by Tradition. But all this you spoke without either ground or any good reason, and against all light of right understanding. For it is well known, 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 appears 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 Crown of righteousness, which the Lord the righteous Judge shall give me at that day, and not to me only, but to all them that love his appearing. So that it is evident, that most of all Paul's 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 Gospel a perpetual and sufficient rule, how to order and govern the Church unto the world's end; so that all men may perceive that the Apostle joins the Scriptures of the new Testament with them of the old, when he adds 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 wisdom given unto him, hath written unto you, as also in all his Epistles, speaking in them of these things, etc. 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 Countrymen, 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 Apostolical 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 only the most of Paul's Epistles, as Peter witnesseth, but Peter's first and second Epistle also were then written. So that your cavil, Mr. Montague, and evasion was but a demonstration of the weakness of your cause, and in nothing impeaches or enervates the dint and force of the argument, but rather adds strength and vigour unto 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 especial 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 fearful woe and curse to all those that shall add unto the holy Scriptures or detract from them, Revel. 22. ver. 18, 19 which all they do, 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 only join their own Traditions to the holy Scriptures, but prefer them before them, which is not only to be wise above that which is written, but prodigiously to add 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 sin, The Lord will take away your part out of the book 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 speak only 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 than are all the holy Scriptures both of the old and new joined together, when those of the new Testament fully and clearly interpret the old, and (with open face, the veil being taken away) set forth Christ unto us; I say much more than are they being all joined 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 contain 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 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, etc. vers. 26. to belong unto the the Scriptures of the new Testament, would be thought worthy not only to be spewed out of the Schools of all learned Divines, but indeed out of the number of all Christians, and adjudged unfit for all godly men's 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 coming of Christ, I thus argue. That which was able to keep men out of the place of the damned, and to bring them into the bosom of Abraham, and eternally to save them, that contains all things in it necessary to salvation: But Moses and the Prophets, the Scriptures of the old Testament, were able to keep men out of the place of the damned, and to bring them into the bosom 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 Jews than had no need of any humane Traditions; and much less have we having the Gospel joined unto the Law. But for proof of my Minor, hear what Christ says in the person of Abraham, if men desire, to escape hell, and to be eternally saved, let them hear Moses and the Prophets, saith Christ, let them believe and obey and do 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 prevail with such men to move them to repentance, and turn them from their evil ways, no not miracles. For if they will not hear Moses and the Prophets, neither will they be persuaded, though one risen from the dead, Luke 16. ver. 28, 29, 30, 31, 32. Therefore the Scriptures of the old Testament were not only sufficient to save those that were under the Law, but they were tied only unto them. But for further proof 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 add some other arguments, and proofs 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 think to have eternal life, and they are they which testify of me. Here is an exhortation, yea a command, and that from the King of his Church, to search the Scriptures, which were enough to put all Christians upon that employment, although he had given no reason of it, but laid down his bare simple command only, 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 eternal: if you will search the Scriptures, saith Christ, they will make you happy and save your souls, for they contain all things in them necessary to salvation, and have eternal 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 yourselves give witness unto this truth, that the Scriptures have life eternal in them, and your witness is true: and I join with you in your testimony, and I assert and witness the same also, that they contain all things in them necessary to life eternal. Therefore, if you will not upon my command search and study the holy Scriptures, yet if ye tender your own eternal good, and the saving of your souls, which is better to you than the gaining of the whole world, then search the scriptures: For in them ye have eternal life. But it will not be amiss a little more fully to consider and weigh the words of our blessed Saviour: for as there is an irrefragable argument and a pregnant proof 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 joined to those of the old. Search the Scriptures, saith our Saviour, for in them ye think to have eternal life, and they are they which testify 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 Jews, and stronger motive to put them upon the diligent searching of them. The first is the testimony of the Jews, their own witness, Ye yourselves think in them (saith our Saviour) to have eternal life, that is, ye acknowledge and verily believe that they contain all things in them necessary to the salvation of your souls, and your belief is good, and your witness is true and according to the holy Scripture: for all error and sin arise from the nescience and ignorance of the Scriptures, Ye do err not knowing the Scriptures, nor the power of God, saith Christ, Matth. 22. ver. 29. Now error and sin brings men to perdition and eternal 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 sin, iniquity and abomination, and by that ye learn to hate sin, shun and avoid it, and are taught all the right way of pleasing him, and how to walk in his Commandments, Statutes, Ordinances, and Judgements, by which you shall save your souls and be eternally blessed: and because you know not the Scriptures, you walk in the byways of sin and vanity, to your own eternal ruin 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 souls. The same doctrine our Saviour taught, Matth. 19 ver. 16, 17. the Ruler that came to him, demanding of him what he should do that he might have eternal life: If thou wilt enter into life, saith Christ, keep the Commandments. For God had made that gracious promise unto his people of life upon their perfect obedience, Levit. 18. v. 5. Ye shall therefore keep my Statutes and my judgements, saith the Lord, which if a man do, he shall live in them: I am the Lord. And the same promise again often renewed in many places, and amongst others in the 20. of Ezekiel vers. 11. And I gave them my Statutes, and shown them my judgements, which if a man do he shall even live in them. So that all the people of God, and the whole Nation of the Jews were sufficiently convinced of this truth, that the Scriptures contained all things in them necessary to salvation, and this was their common and general faith even in our Saviour's time, though they were then much degenerated from their ancient purity in the service and worship of God, and had brought in their own Traditions, which our Saviour so often reproved them for, Matth. 15. and Mark 7. and by that also shown 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 witness the Jews gave of the sufficiency of the Scriptures, that they had in them eternal life, was as a cloud of witnesses, a whole Nation testifying the same thing, and Christ himself approving of their evidence, and allowing of their testimony: and adds his own witness for the confirming of the same doctrine, and backs it with an unanswerable reason. You believe, saith he, that the Scriptures contain all things necessary to salvation, and in that you believe well, and rightly, for so they do; I will give you also my reason of it, another argument to prove the truth of your witness, and of the sufficiency of the Scriptures without traditions, and to move you to read them, for they testify of me, saith Christ, for they speak of me, & preach me, and bring you to me, who am the Messiah, the Saviour of the world, and they are the Schoolmaster 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 shadows, and not the body, nor the truth itself; Yea, and the Moral law also, and all the Commandments that are the ways God would have you walk in, bring ye unto me, who am the door of Heaven, the door of the sheep, John 10. v. 9 Who am the way, the truth, and the life: and no man cometh unto the Father but by me. Now then when all the Scriptures testify of me, and teach you how ye may come unto me, where ye may find rest unto your souls, Matth. 11.28. and bring ye to the knowledge of God in Jesus Christ, which is life eternal, John 17. v. 3. they contain 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 eternal life, and be blessed for ever, that comprehendeth all things in it sufficient for the attaining to life eternal, and for saving of men's souls: But the holy Scriptures of the old Testament have this testimony from God himself, and from the Lord Jesus Christ, and from the whole Nation of the Jews, which is an Iliad and cloud of witnesses, that they have life eternal in them, that is by the knowledge and faith of which they might have eternal life, and be blessed for ever. Ergo, they contain all things in them necessary to salvation. And if the Scriptures of the old Testament contain all things sufficient to salvation, than the whole Scriptures, when they also of the new Testament are joined unto them of the old, must of necessity be most absolutely complete, and have in them eternal life, and need no Traditions of men for the perfecting of them and making of them an absolute Rule, which is a high point of Blasphemy to affirm. So that Mr. Montague he that shall dispute against the Al-sufficiency of the Scriptures, shall dispute against Christ himself, and call the very witness of God himself into question, who cannot lie. You will find it a hard thing to kick against pricks as Christ said unto Saul persecuting him, Acts 9 And this shall serve to have spoke concerning this place in S. John, for the proof 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. Ye shall not add, saith the Lord, unto the Word which I command you, neither shall you diminish aught from it, that you may keep the Commandments of the Lord your God which I command you. That to which nothing was to be added, nor from which nothing was to be detracted or taken away, by the command of God himself, 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 Commandment: 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 soul: the Testimony of the Lord is sure, making wise the simple; from the which words I thus argue, That which is perfect in itself, converting souls, and giveth wisdom unto the simple, and furnisheth them with all saving knowledge, that contains all things in it necessary to salvation, and is a perfect and absolute Rule, and has no need of humane Traditions for the making of it complete. But the Law of the Lord is perfect in itself, converting souls, and giveth wisdom 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 complete. For the proof of my whole Syllogism, 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 help 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 let me say thus much, that our Saviour and all the Apostles for the confirmation of the absoluteness 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 complete rule of Direction. Yea, all the Prophets of the old Testament likewise did the same, as we see from Moses in Deut. 30. to Malachy the last Prophet, who in Chap. 4. v. 4. sendeth all Israel to the Laws 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 Psalms 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 always to the Scriptures of the old Testament and the writings of the Apostles under the new, with this express command, that we should cleave only to them, and not to be wise above that which is written, which showeth the absolute perfection both of the old and new Testament, and that they need no Traditions of men, for the making of them a complete rule. And so now I return again 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 go 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 reproof, for correction, for instruction in Righteousness, that the man of God may be perfect, throughly furnished unto all good works; 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 contains 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 contain 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 been proved, yet for the further confirmation of it, the very enumeration of the benefits that redound unto us by the holy Scriptures, set down by the Apostle, in these words, that they are profitable for doctrine, for reproof, for correction, for instruction in Righteousness, that the man of God may be perfect, throughly furnished to all good works, 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 works, must needs contain 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 contain all things in them necessary to salvation. And by consequence have no need of any humane Traditions for the making of them a complete 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 been 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. Luke's Testimony, which is this, that before he wrote his Gospel, 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 penned, when S. Luke wrote his Gospel, which was long before Paul wrote his second Epistle to Timothy, as all that are any thing versed 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 penned, but only delivered 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 Christ's do, preach and sufferings, and have in them a certain and orderly narration of them all from the very first, and that set down 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 penned to this very end, that the truth and certainty of those things wherein they had been instructed and taught, might be known to all future ages, that all men might be kept from error and be established and confirmed for ever in the truth: they contain 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 Christ's both do, preach, and sufferings, the knowledge and believing of the which is sufficient to salvation, and have in them a certain and orderly narration of them all, from the very first, and that set down 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 penned to this very end, that the Truth and certainty of those things, wherein they had been 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 contain 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. Luke's own words, and therefore these two consectaries do from thence necessarily follow, the first, that the holy Scriptures have no need of any humane Traditions for the making of them a complete rule; the second is, that the Scripture is the certain rule all Christians are tied unto, to the end of the World, and that they are the only means to inform us of the truth, & certainty of all that Christ both did and spoke, in the knowledge, and believing of the which consists our Eternal happiness 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 add 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 between us true Catholics, and you Papists. S. Luke affords us an other evident testimony to prove the al-sufficiency of the holy Scriptures, Acts 1. vers. 1. The former Treatise, saith he, have I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up, etc.  
From which words I thus argue. Those Books and writings that contain 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 contain all things in them necessary to salvation, and have no need of any humane Traditions to be joined 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 mankind, by the knowledge and faith of which men may be saved. Ergo, the Scriptures contain all things in them necessary to salvation. The evidence of the truth of this argument is so manifest that besides Luke's own Testimony, which is enough for ever to stop the mouth of all gainsayers, the very Rhemists themselves your own witnesses do acknowledge it, whose notes upon this place you may at your best leisure look on, their words are these. Not all particularly (for the other Evangelists wrote divers things not touched by him) but all the principal 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 Gospel; The other Evangelists had writ divers things not touched by him. And this overthrows your opinion, that when S. Paul writ unto Timothy, that the Scriptures of the new Testament were not then penned, 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 himself had writ all the principal and most necessary things, so that if the principal and most necessary things to salvation were written by Luke alone, and the other things of less necessity were written by the other Evangelists, then by your own witnesses it followeth, Mr. Montague, that all things necessary to salvation, are comprised and contained in the Scriptures of the new Testament completely and fully, and therefore they are absolutely in themselves perfect, and have no need of any humane Traditions for the making of them an entire and perfect rule. And truly Mr. Montague, I dare at any time undertake this task against all the Papists in the would, to prove, that if we had nothing but the very writings of S. Luke, I mean the Gospel written by him, and the Acts of the Apostles, that there were enough penned for the salvation of men, and that there were no just cause of complaining of the insufficiency of the Scripture; seeing that the knowledge and believing of those principal and most necessary things are able to save our souls, as most certain it is the knowing and believing of what he writ is sufficient to salvation. But when God of his infinite favour, and goodness to mankind, hath by so many of his blessed Servants, Apostles and Evangelists, in so many several Gospels and Epistles besides the revelation of S. john, so abundantly declared his heavenly good will and pleasure, it is not only 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 Christ's prophetical office, and to give the Spirit of God and his holy Apostles and Evangelists the lie, when they affirm the contrary saying in express words, that they have writ all things necessary to salvation: as by the Testimonies following will appear. See what S. john saith concerning this business of so great consequence, Chap. 20. vers. 30.31. And many other signs truly did jesus, in the presence of his Disciples, which are not written in this Book: But these are written that you might believe that Jesus is the Christ the Son of God, and that believing ye might have life through his Name: than the which, there cannot be a more pregnant proof to show the sufficiency of what was written to salvation. The argument from these words is this, That which teacheth and declareth unto us the sovereign and chiefest good, and the means of attaining unto this good, that contains all things in it necessary to salvation: But the holy Scriptures do teach and declare unto us the Sovereign and chiefest good; to wit, life eternal, and the means of attaining this life eternal, to wit, faith in Jesus Christ. Ergo, The Scriptures contain all things in them necessary to salvation. If Mr. Montague you have a mind to confute this Argument, you must then dispute against the Gospel of S. john which confirmeth it. But hear, Mr. Montague, what he saith in his first Epistle, vers. 1. & 3.4. That which was from the beginning, which we have heard, which we have seen with our Eyes, which we have looked upon, and our hands have handled of the Word of Life. That which we have seen and heard declare we unto you, that ye may also have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ. And these things writ we 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 down, pen and record in their writings whatsoever they thought useful, requisite and sufficient for the attaining of eternal life: Ergo, the Apostles have declared and set down in their Books and writings whatsoever is necessary to salvation; and to affirm the contrary, is to give the Spirit of God and the holy Apostle the lie, who in express terms 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 Son Jesus Christ, and makes our joy complete, that undeniably contains all things necessary to salvation: but the holy Scriptures unite us with the Father and with his Son jesus Christ, and make our joy complete: Ergo, they contain all things necessary to salvation. And the same Apostle in the 17 Chapter of his holy Gospel, vers. 3. has these words. This is life eternal, to know thee to be the only 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 only true God, and whom he hath sent jesus Christ which is life eternal, that contains all things in it necessary to salvation; but the holy Scriptures teach us the knowledge of the only true God, and whom he hath sent Jesus Christ, which is life eternal: Ergo, The holy Scriptures contain 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 been sufficiently confirmed by the former discourse. And these Arguments may satisfy any rational creature for the proof of the sufficiency of the holy Scriptures, without the additions of any humane Traditions for the making of them complete; but by way of a corollary I shall yet add a few proofs more, Heb. chap. 1. vers. 1.2. God, saith the Author of that Epistle, Who at sundry times and in divers manners, spoke in time passed unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son, etc. 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 only 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 only to be sought in the writings of the Apostles, unless 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 only 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 only to be found in the writings of the Prophets and Apostles, and not in the vain Traditions of men. The hypothesis or hypothetical connexion of this argument Mr. Montague is manifest by the very light of nature, quae dictat de iisdem idem esse statuendum. Now if ye look into the substance of the word of God you will find 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 confessed before Felix the Governor, that after the way they called Heresy he 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 divers shadows and representations, but in the new it was clearly 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, affirms in express words, that the administration of the Gospel was far more glorious than that of the old Testament▪ calling the Ministration of the Law, Death, and the exhibition of the Gospel, the Ministration of the Spirit, and the Ministration of Righteousness, and says that it did exceed in glory, and in the 18 verse, We, saith he, all with open face behold as in a glass the glory of the Lord; Whereas under the Law they beheld all things through Figures, and had always 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 dark place, and the Gospel unto the Daystar. And there is a greater difference between the light, clarity and brightness of the new Testament and that of the old, than between a little sucking Candle and a great Cathedral one, or between a small rush Candle, or a little Lamp, and a mighty Torch: for although a man by the help of a little slender light may be conducted through a dark place, and may by it be guided to keep the right way, yet all men know, that a Torch or a great light will do that office fare more excellently; so although the law was a light sufficient for the guiding of the people, and keeping them out of the byways of sin and error, yet the Gospel doth that office fare more illustriously, and there is as great a difference between them in Saint Peter's judgement, as is between an ordinary light, and the Daystar, for they are his own words. All which things, Master Montague, makes greatly for the strengthening 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 appear, if we consider and weigh the comparison between the old Testament and the new, and the Word of God exhibited in them both. For if God spoke by the Prophets in the old Testament, he spoke 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 affirm, and as I have evidently in this discourse, and sufficiently proved, the Apostles and Evangelists have also comprised the whole doctrine of the Gospel in their writings, as they also testify, and as I have abundantly showed. 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 ways in time past, be notwithstanding all of it to be found in the writings of the Prophets, than the Word of God, which under the Gospel was not delivered in divers manners and sundry ways, 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 spoke in times passed in divers manners and sundry ways unto the Church under the old Testament: so now under the new Testament he hath spoke unto us sundry ways, viz. by the writings of the Apostles, by their Traditions not written, and doth daily speak unto us by Ecclesiastical Injunctions, and Canons, by Counsels 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 discern. Yea the very Papists themselves cannot deny it. And thus much I thought fit to speak of the hypothesis or hypothetical connexion of my argument. Now for the Assumption, it contains 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 alleged. In time past God spoke unto the Fathers by the Prophets, but in these last days he spoke unto us by his Son. Which is also to be extended unto the Apostles by whom Christ spoke, 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, etc. Neither can you, Mr. Montague, or any deny but that the doctrine of the Gospel 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 only 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 Gospel 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 himself, and the same vers. 44. And St. Peter in his second Epistle chap. 1. vers. 19 By the word of Prophecy understands the writings of the Prophets, as by the words following is evident, For the Prophecy came not in old time by the will of man, saith he, but holy men of God spoke 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 known. Neither can any Papist produce an instance or precedent to the contrary. The third assertion in my Assumption is this, that there can no reason be given 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 down in the writings of the Apostles. Therefore, Mr. Montague, when the Papists do affirm that there is a dissimilitude in this part or matter, till they can show a reason, and that a theological reason, and grounded upon the Word of God, they say nothing, and the argument will for ever hold, and the conclusion remain 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 complete rule, as the Church of Rome doth impiously and malignantly conclude. I confess, Master Montague, that I have been very large in this theme, but I formerly gave you a reason of it, and if I yet say a little more to confirm the truth, and for the farther convincing of error, and to undeceive the poor deluded people, I hope you will excuse me. I therefore shall add a few more reasons and proofs 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 complete rule. Saint Paul in the third of the Galatians, vers. 15. Brethren, saith he, I speak after the manner of men, though it be but a man's covenant or testament, yet if it be confirmed, no man disannulleth or addeth thereto. Out of which words I thus argue. If the Scripture of the new Testament be a Covenant, and it be not lawful to add unto a Covenant, than it is not lawful to add any thing to the Scriptures of the new Testament. But the antecedent is true: ergo, the consequent; and by virtue of the consequent, no Traditions not written by the Apostles, nor no unwritten verities, as you term them, are to be received or entertained by the Church of God, as to be a rule of their faith, to be joined to the Scriptures. The connexion is clear. The assumption hath two parts. The first is manifest from the very inscription, and hath no need of any other proof. The latter is proved out of the words of the Apostle, when he saith, it is not lawful to add, no not to a man's covenant or testament, and then this conclusion with fare greater reason will ensue and follow, that it is much less lawful to add unto Gods own Covenant and Testament. And they that do add their traditions unto the holy Scriptures of the new Testament, do that which is unlawful, unjust and impious, and bring that curse and plague upon themselves, that is pronounced, Revel. 22. v. 18, 19 If any man shall add unto these things, saith Christ, God shall add unto him the plagues that are written in this book. And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy City, and from the things which are written in this book. That, Mr. Montague, that is spoke of this Prophecy, is spoke of the whole Scriptures, and therefore they that accuse the holy Scriptures of imperfection, and add their impious and vain Traditions unto them, are guilty both of addition and detraction to them, and make themselves obnoxious to that fearful curse: but the Church of England dares neither add or take from either the old or new Testament, but acknowledge them both to be a most complete rule, and to contain all things in them necessary to the salvation of the Church, and to have no need of unwritten verities. But that I may farther confirm the truth, and convince the erroneous opinion of the Church of Rome, I thus argue. If the holy Scriptures of Moses and the Prophets contain all things in them that pertain unto the old Testament, and in express words call it a Covenant or Testament, and the books of the new Testament do not comprehend all those things that belong unto the new Testament, which is also called a Covenant in those Divine writings, than 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 hypothetical 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 calls them a Covenant or Testament, in these words, For, saith he, until this day remaineth the same veil untaken away, in the reading of the old Testament: which veil 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 book of the Law. And in the second of the Kings, chap. 23. ver. 21. it is called the book of the Covenant. The holy Scriptures of the new Testament 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 certain, 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 infer, that the Scripture of the old Testament is perfecter than that of the new, and that the Scriptures of the holy Apostles and Evangelists do 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 yourself will easily perceive, and therefore that has no need of any farther proof. But for any man to think or say, that the Scripture of the new Testament is less 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 express 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 Daystar; Neither yet Master Montague, have I ever seen that Christian that durst affirm the Scriptures of the old Testament to be more perfect than them of the new; so that this may suffice to have spoke for proof of my Assumption, and from the proof 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 pain and danger of execration to add 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 speak for proof 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 less than this I could not speak. And all that I have here set down doth evidently declare unto you these two things: First, that the Church of Rome doth only in word acknowledge Christ's Prophetical Office, & allow him to be a Prophet, but in deeds and works deny it, when they hear him in nothing, and not only take away the Scriptures out of the hands of the people, for whose cause they were written, with a special 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 dark, and that they are not perfect and complete in themselves without the Traditions of the Church, Counsels, Fathers, and the decrees of Synods be joined to them: all which are not only impious and blasphemous tenants, but, as I said before, overthrew the whole Prophetical 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 error 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 only Prophet of his Church, and only 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 himself, and that they are not obscure, but clear and perspicuous, and that they ought to be read of the people, and that they contain all things in them necessary to salvation, without the addition of any Traditions of men, it followeth that she thinketh and believeth fare more honourably of the Prophetical 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 only 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 undertook to prove, viz. that all Christians are tied to the written Word of God, to the end of the world, as we find it penned in the holy Scriptures of the old and new Testament, and that the written Word of God, and that only, is to be the rule of our faith and manners, and that we are not to swarve or to departed from it, or to listen to any doctrines whatsoever that are not either grounded upon the express words of the Scripture, or necessarily and infallibly deduced from them, or to admit in matters of faith of any Traditions, Counsels, or Fathers, no farther than they are consentany and agreeable to the holy Scriptures, yea that we ought not to listen to any doctrines whatsoever are contrary to the revealed Will of God in the Scriptures, though the Apostles themselves should rise from the dead to teach us otherways 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 return to your mother the Church of England, whom you have without any due reason formerly deserted. I shall therefore gather up all the proofs that have here and there been occasionally set down in the foregoing Treatise, and add 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 only rule of our faith, obedience and manners, and that we ought only to cleave unto them. And I will begin with the old Testament first, out of the which hear what Moses saith, Deut. 4. v. 2. Ye shall not add, saith the Lord, unto the Word, which I command you, neither shall you diminish aught from it, that you may keep the Commandment of the Lord your God which I command you. And in chap. 5. ver. 32. Ye shall observe to do therefore, as the Lord your God hath commanded you: you shall not turn aside to the right hand, or to the left. And Chap. 12. ver. 32. What thing soever I command you, observe to do it. Thou shalt not add thereto nor diminish from it. And Proverb. 30. ver. 6. Add not thou to his words, lest he reprove thee, and thou be found a liar. Out of all which words these two conclusions necessarily follow, the first that the holy Scriptures were the only 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 than had no need of the Traditions of men for the making of them a complete rule, for all men were forbidden either to add 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 been joined and annexed to the books of Moses, we may truly 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 only. For the hypothetical connexion, it is manifest and clear not only from the identity of the Word of God, but from the multitude of the books 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 affirm, that these places cited by Moses are not to be restrained to the Word of God written by him, they shall not only oppose the truth itself, but fight against the very light of reason, and deny innumerable other express Texts of Scripture all which do manifestly preclude and hinder them from all ways 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 do all the words of this Law, that are written in this book, that thou mayst fear this glorious and fearful 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 pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst, the Lord shall not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man, and all the curses that are written in this book 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 keep his Commandments and his Statutes, which are written in this book 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 speaks, is to be understood of the writings of Moses, and that it is not to be expounded or drawn to any unwritten Traditions delivered by Moses, viva voce, and therefore that the written word by Moses was only 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 only 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 enjoined to make that the rule of their lives and actions, and are commanded to meditate in it night and day, and to rule and govern 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 courageous to keep and do all that is written in the book of the Law of Moses, that ye turn 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 son Solomon to the Law of the Lord, and commanded that they should both seek and keep all the Commandments 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 error, and all manner of pollutions. And in vers. 19 I am a stranger in the earth, saith he, hid not thy Commandments from me. If those therefore that are strangers and pilgrims on the earth, desire to find the right way to Heaven, and to be kept from byways, then let them follow David's example, and pray unto God that he would not hid his Commandments from them: for the Commandments are able to direct them thither, for they are the ways that God hath appointed men to walk in, for the attaining unto eternal happiness, 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 son, and all the people, to the Law of the Lord, for the rule of their lives and manners, saying, My son, keep thy father's commandment, and forsake not the law of thy mother. Bind them continually upon thine heart, and tie them about thy neck; when thou goest it shall lead thee, and when thou sleepest it shall keep thee, and when thou awakest it shall talk with thee. For the Commandment is a Lamp, and the Law is light, and reproofs of instruction are the way of life. And in Eccles. 12. v. 13. Let us hear, saith he, the conclusion of the whole matter: Fear God, and keep his Commandments, 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 only, the rule of their lives and manners, and commanded all people to have ever recourse unto that, and that only, for the square to order their lives by. And the Prophet Isaiah in the 8. v. 20. To the Law and to the Testimony, saith he; if they spoke not according to this word, it is because there is no light in them. There was no other rule, Mr. Montague, known 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 only rule by which they were to be guided; and much more now Mr. Montague, ought we to content ourselves with the Word of God, and to make that the only rule of our faith and manners and of all our doctrines, when the doctrine of the Gospel also written by the Apostles and Evangelists is joined unto the Law, the which hath also fully explained the meaning of all those hidden mysteries, and shadows, and brought us into the clear 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 ye in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest unto your souls. 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 counsel, viz. That by it they shall find rest unto their souls. And the Prophet Malachi 4. vers. 4. Remember ye, saith he, the Law of Moses my servant, which I commanded him in Horeb for all Jsrael, with the statutes and judgements. 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 need of any Traditions for the completing of it: much more now is it a perfect rule, when the Gospel 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 only unto it. But now Master Montague, let us see what precepts and directions we find laid down 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 voice out of the clouds, which said, This is my beloved Son, in whom I am well pleased; hear you him. And Acts 3. 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 me, him shall ye hear in all things whatsoever he shall say unto you: and it shall come to pass, that every soul that will not hear that Prophet, shall be destroyed from the people. Here are two things, Mr. Montague, observable: first, a command, viz. that we should hear Christ that Prophet the Lord our God should raise up. Secondly, the danger that would ensue if we heard him not, viz. destruction, for that is pronounced against those that do not hear 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 only to the Scriptures, he makes them the only rule which we are to follow. And in Luke 16. in the person of Abraham he sendeth all men to Moses and the Prophets, vers. 29. they have Moses and the Prophets, saith he, let them hear them. This Mr. Montague was the old way to salvation, where men might find rest for their souls, Moses and the Prophets, and thither doth Christ the only Prophet of his Church send all men, to the holy Scriptures and to the Doctrines contained in them as the absolute and complete rule that all the Christians are for ever tied to; and out of the Scriptures, and them only, did Christ confirm 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 only the rule of their faith and manners, as by the places following do most clearly appear. Paul in the 16 of the Rom. v. 17.18. Now I beseech you brethren, saith he, mark them which cause division and offences, contrary unto the doctrine ye have received, and avoid them, for they that are such serve not our Lord jesus Christ, but their own belly, and by good words and fair 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 only rule of our direction. And in the 4 of the 1 of Cor. vers. 6. He 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 wisdom, than we ought in matters of faith to be contented solely with the Scriptures and only 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 himself had writ to the Corinthians and others, and that he binds the Corinthians here, to the things penned by himself and that which he had writ, and enjoins 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 we be not wise above that which is written both in the old and new Testament? for that must needs be a complete 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 he 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 Apostolical doctrine, is wise above that which is written: Ergo, no Christian truly obedient to the Apostolical Doctrine, doth propound or establish any Doctrines or opinions of Faith from unwritten Traditions. But to go on. Paul in his Epistle to the Galatians, chap. 1. vers. 8, 9 Though we, saith he, or an Angel from Heaven preach unto you otherwise, then that which we have preached unto you, let him be accursed, as we said before, so say I now again, if any men preach unto you otherwise, then that ye have received, let him be accursed. The Apostle here doubles the execration, as if he could have used no argument sufficient enough to deter them from listening unto any doctrines contrary to that which they had received, tying them only to the written Word, the which they ought to make the only rule of their faith, and from the which they might not swarve, though the Apostles themselves, or an Angel from Heaven should teach them otherwise under a fearful curse and execration. And as he sets down the danger that will follow to all such as disobey these his injunctions, so in the conclusion of this his Epistle, he pronounces a blessing upon all such as shall be conformable to the rule, prescribed unto them for their farther encouragement, in these words, Chap. 6. vers. 16. And as many as walk 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 faithful, and obedient to this rule, and to such as cleave only 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 lowliness and meekness, etc. they would endeavour to keep 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 Baptism, and one God and Father of all, and therefore that they should employ that Talon 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 do this, he 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, etc. and declares unto them withal, 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 we henceforth be no more children tossed to and fro, and carried about with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. In the which words, he giveth the reason why the Word of God was written, viz. That they might have a certain rule to walk 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 keep 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 only rule, and not unwritten verities or humane Traditions. And in Philip. 3. vers. 16. Nevertheless, saith he, whereto we have already attained, let us walk by the same rule, let us mind the same things. Here also he toeth 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 spoil you through philosophy and vain deceit, after the traditions of men, after the rudiments of the World, and not after Christ: for in him dwelleth all the fullness of the Godhead bodily, and ye are complete 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 Commandments, and Doctrines of men. So that in this very chapter he proveth that the Word of God is sufficiently perfect for the bringing us unto Christ in whom we are complete, and forbids them to listen unto the Traditions and Ordinances of men, with whatsoever seeming arguments out of philosophy and humane wisdom they are propounded unto them, and enjoins them only to cleave unto the written word, and to the revealed will of God in the holy Scriptures, and not to serve God after the Commandments and Traditions of men, showing them the danger of so doing; for, saith he, they separate us from the head Christ Jesus, and bring us to perdition. And if we look through all the Epistles of the holy Apostles, we shall find in them all special caveats to take heed of all Traditions of men, and special charge given them, to cleave only to that Doctrine and those instructions that they in their writings had set down 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 certain rule to walk by, by the following and observing of the which they might not only be preserved from all the errors of the times, but be kept unblameable to the appearing and coming of our Lord Jesus Christ, and be 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 enjoin them withal, to keep that rule unblameable until the second coming of the Lord Jesus Christ; and in those instructions among other things, in special, charge them to take heed of all the Traditions and Precepts of men in God's service, and enjoin 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 Gospel have a rule set them by which they shall teach, and from which they may not vary, if they notwithstanding will go beyond their commission and teach contrary, yet the people are not to listen unto them or to hear, 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 he 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, etc. 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 heed unto thyself, and unto thy doctrine, continue in them, for in doing this, saith he, thou shalt both save thyself, and them that hear thee. Here he ties Timothy to the rule, and tells him withal 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. I 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. If, saith he, any man teach otherwise and consent not to the wholesome words of our Lord Jesus Christ, and to the doctrine which is according to godliness, etc. from such withdraw thyself. Here again, 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 several Gospels, and commands Timothy to withdraw himself from all such as taught not according to that doctrine, and in vers. 13.14. I give thee charge, saith he, in the sight of God, who quickeneth all things, and before Christ jesus, who before Pontius Pilate witnessed a good confession; that thou keep this Commandment without spot, until 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 keep. The Ministers and preachers by it, are to teach nothing contrary unto the wholesome words and doctrine of our Lord Jesus Christ, and what he taught, and the people, they are not to receive or hear any thing contrary to that doctrine: but both Ministers and people are commanded to shun 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 form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. Have a special care, thou variest not from that way of teaching thou hast learned from me, the two principal 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 vain 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 commandments of men, and from this way of preaching swarve thou not, but hold fast that form 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 again, he enjoins him to preseverance in that doctrine only, which he had taught him, who was guided by the Spirit of God, and confirmed all that he 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 ear 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 commandments of men, which turn 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 days and ceremonies, and abstaining from Meats and Marriage, all inventions of crafty men, and which teach that we must worship God according to the commandments of men? when the Apostle in express words in Chap. 3. of the 1 of Timothy vers. 12, 3. affirms, that these are the doctrines of Devils, and in this place commands Titus sharply, roughly, and plainly to reprove all such preachers, as teach men by such performances to serve God, or instruct them to worship him after the commandments 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 errors and byways, to their eternal perdition. Truly, 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 deter 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 prefer before our lives. And in Chap. 3. ver. 10. A man, saith he, that is an heretic, after the first and second admonition, reject. You know, Master Montague, that he is counted an heretic among you, that continues obstinate, and perseveres in his own opinions, against the doctrines of the Church of Rome, and their vain traditions, and humane inventions; but in God's Dialect, they are accounted orthodox; and they only in the holy Scriptures are counted heretics that persevere and continue in their own unsound opinions, contrary to the faith once delivered unto the Saints, and to the wholesome words of our Lord Jesus Christ, such only by S. Paul are proclaimed heretics, 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 down in Scriptures, is the rule we are tied to for the discerning between 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, etc. here the Apostle forbids all men to listen unto the vain 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 down in it, and gives a reason why they should be stable and unmoveable in that doctrine; for, saith he, Christ which is the object of our faith, doth not change his nature nor quality in his Person, Office, and Doctrine; and therefore it beseems you likewise to be solid, firm 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 turn you from the truth; and in this you ought always 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 faithful 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 commandments 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, etc. As if he should have said, all the traditions of men do not establish the heart with grace; for the heart is then only established with grace, when the soul and conscience of a believer reposeth itself 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 eternal good will, when by faith they lay hold on the righteousness of Jesus Christ, and find the work of their spiritual regeneration wrought in their souls, which brings forth the fruit of holiness in all manner of conversation, and this only establisheth the heart with grace, and in this consisteth the true worship of God; all which the traditions and commandments of men are so fare from teaching, as they turn us from them, placing religion in outward performances, and in observing of men's traditions, as worshipping of Images, Crucifixes, and observing of days, and abstaining from meats, etc. All which turn us from that spiritual 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 myself exceedingly in this point, and run through both the Epistles of 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 Son. 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 evil 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 only Prophet of his Church taught us, and which we find writ in the holy Scripture, whom we are bound to hear 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, unless we will partake with them in their evil, and so make ourselves liable 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 awful reverence of his glorious name; and out of fear also, of that curse that is denounced against all such as transgress his holy Commandments, and are carried about with strange doctrines, and abide not in the doctrine of Christ, doth with all obedience submit herself unto and continually cleaves unto the holy Word of God, revealed in his written Word, and makes that only the rule of her faith and manners, and by that proveth herself 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 do, when she owneth him to be her only 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 hears 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 prevail, 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 Gospel of Jesus Christ is neither purely preached, nor the Sacraments rightly administered, 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 rational man but will easily perceive, and you yourself, Master Montague, if you have not resolved to shut your eyes at noon day, will now clearly discern, which of the Churches believeth best, and which of their faiths and beliefs is most orthodox concerning the Kingly, Priestly, and Prophetical 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 down in the holy Scriptures, which I have by God's assistance proved to contain all things in it necessary to salvation, and that we have no need of humane traditions for the making of it a complete rule; and that this Word is only 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 terms 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 only 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 turn 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 own eternal comfort, and will ever rejoice the heart of him that wisheth you all happiness 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 only the vanity but the impiety of all those tenants you hold in the Church of Rome, more than we have warrant for in the Word of God, and that you would deal ingenuously between God and your own 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 me truly, what you think of the condition of such a man, as shall believe, that Jesus Christ is the only and sole King and head of his Church, and Saviour of his body, that infuseth life and spiritual motion into it, and all saving graces, and that guideth it by his holy Spirit and Word, and believeth also that he and he only is to be obeyed in whatsoever he commandeth or forbiddeth, and that we are not in matters of faith and doctrine to follow or hear any voice or word but what he the King of his Church hath made known unto us in his Laws 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 belief any ways prejudice his salvation, though he never heareth of the Pope of Rome, whom you and the other Romanists proclaim to be head of the Church, and to be King of Kings and Lord of Lords, whose oracles, Laws and Ordinances, you affirm aught to be obeyed in all things as the commands of Christ? I say if he never hears 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 he believeth to be the only King and head of the Church and Saviour of all such as trust in him, save him eternally? If you shall affirm that his thus believing will not save him, you overthrew 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.  
Again, Master Montague, I demand of you what you think 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 he is the enemy of Jesus Christ, one guilty of blasphemy, as assuming unto himself those glorious attributes and prerogatives that are peculiar to Christ alone, the King of Saints, and King of Kings, and the only head and sole governor of his Church? Can this, Master Montague, his so believing prejudice his salvation, or be any sin against Almighty God? If you shall answer, that it may, than I shall demand your reason, why you conceive that it may be any way prejudicial to his eternal happiness; for where there is no transgression there is no sin; for sin is the transgression of the Law: and what law, I beseech you, doth that Christian transgress, that believeth that Christ only is the King and head of his Church, and the Saviour of his body, and that these incommunicable prerogatives peculiarly belong unto Christ, and that they are not to be given to any mortal man, and that it is a sin 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 Gospel, you can never make either the ignorance or the contempt of your Romish doctrine concerning the Pope's Supremacy any sin, but that a man may live and die in the detestation of it, and be eternally saved, if by a steadfast and lively faith and full persuasion he cleaveth unto Christ Jesus the only head and King of his Church, and believes by his alone power to be delivered out of the hands of all his bodily and spiritual enemies.  
Again, Master Montague, I desire you to answer me ingenuously, what you think of the condition of such a man as shall believe, that Christ Jesus is the only and sole Prophet of his Church, and that he hath fully revealed the whole will and counsel of his Father concerning the redemption of mankind, and that all things necessary to salvation are fully and completely set down 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 aught to be the only 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 completing of them, and making of them perfect and entire, and that all doctrines that are not either grounded upon the express words of the Scriptures, or evidently and by good consequence deduced from thence, aught to be rejected, and to be abandoned. I pray, Master Montague, what think 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 eternal salvation, though he never heareth of any of your traditions or unwritten verities, which you notwithstanding affirm are to be entertained with equal belief, that the holy Scriptures are by us received and embraced? I say, if he never hear so much as of the name of your Traditions, and of your Counsels, Canons, or Injunctions, will not his faith in the holy Scriptures alone, embracing the doctrine revealed in them, and believing that they contain all things in them necessary to salvation, save him eternally? If you shall affirm the contrary, you will not fight against me, but against God himself, 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 souls.  
Again, Master Montague, I demand of you, what you think 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 works of Supererogation, of Indulgences and Pilgrimages, of praying to Saints and Angels, and all the other bundles of your Traditions thrust upon the poor people as the service of God, and the means by which they may please God, are detestable abominations, as being things full of blasphemy, placing our redemption in other means 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 himself, the only and sole Prophet of his Church, whom we are commanded only to hear and obey in all things that he hath declared in his blessed Word, which is for ever to be the rule of our faith. Do you conceive, Master Montague, that any Christian so believing, and persevering in this his belief unto the last hour of his death, it can any way prejudice his salvation? If you say it may, give me, I beseech you, your reason, for sin only excludeth men out of Heaven; show me therefore what Law of God any Christian transgresseth in believing Christ to be the only Prophet of his Church, and that he hath fully revealed the Will of God his Father concerning the redemption of mankind, and that this his Will and good pleasure is as much as is necessary to the salvation of the Church, is fully set down and contained in the holy Scriptures, and that the written Word of God is complete in itself, without any humane Traditions, and that we are bound to make that only 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 only Prophet, and another way of serving God than he hath appointed. I pray, Master Montague, is the obedience of any man to Christ our Prophet's command a sin or transgression of his holy Law? If you say so, than you make that a sin, which God accounteth of as a virtue and obedience to his blessed Will and Word, and so by your traditions break the Commandments of God, and our glorious Prophet Christ Jesus, and by that as by all your other damnable doctrines proclaim yourselves open transgressors of his holy Laws, which without speedy and hearty repentance will bring you to eternal perdition.  
Again, Master Montague, I entreat you candidly to tell me, what you think of the condition of such a man, as shall believe that Christ Jesus is the only and sole Priest of the new Testament, and that he by his obedience, death and passion, and by the Sacrifice of himself once offered upon the Cross, when he was made sin for us, who knew no sin, hath reconciled God the Father unto us, and made for ever our atonement with him, and laid down a sufficient ransom for our redemption, by the which we are freed from both the guilt and punishment due to our sins and transgressions, and that the virtue 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 applied unto the soul, and hearts of men by such means only as God himself hath appointed, viz. by the virtue and powerful working and operation of the holy Ghost, by the preaching of the Gospel, by the administration of the holy Sacraments, by faith and prayer, and that he is our only high Priest and Mediator both of satisfaction and intercession, by whom alone we have continually access to the Throne of grace, and that in his Name only and through his mediation, we are to put up all our prayers, supplications and thanksgivings unto God the Father, and that there are now no real 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 think of the state and condition of such a man living and dying in this faith? Can this his belief any way prejudice his salvation, though he never hear of your Romish Priests, whom you affirm to be real 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 be? or can this his faith prejudice his eternal happiness though he never heareth of any other Mediator of the new Testament but Jesus Christ alone, or never prayeth to Saint or Angel, to entreat their mediation for him with God the Father, but only putteth up all his prayers and praises in the Name of Christ alone? I beseech you, Master Montague, tell me, if he never heard so much as the name of any real Priests besides Christ, or of any other Mediator but of Jesus Christ, or of any other propitiatory Sacrifice, but of that only which Christ offered to God the Father upon the Cross, will not this his faith in Jesus Christ alone, his only high Priest and Mediator, and the assurance he hath of the virtue and al-sufficiency of that his Sacrifice once offered to God, eternally save his school, and bring him to life and happiness? Take heed, Master Montague, what you say. For, if you affirm the contrary, you blaspheme, and overthrow not only the whole work of our redemption, but indeed deny the faith, and destroy all Christian Religion.  
Again, Master Montague, I desire you further to resolve me, what you think of the condition of such a Christian as shall peremptorily living and dying believe, that there are no real 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 we may put up our prayers, supplications, and thanksgivings unto God the Father, besides Jesus Christ, and shall not only constantly believe all this, but shall also confidently affirm, that to bring into the Church of God any other real 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 Cross, 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 only high-Priest, and sole Mediator of the everlasting covenant, and destructive and prejudicial 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 we 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 chap. 1. ver. 7. Tell me, I say, Master Montague, if any Christian shall peremptorily unto the last hour of his life persevere and continue in this faith and belief, and will by no art of persuasion be induced to believe any of those horrid and pernicious doctrines which you of the Church of Rome suggest and impose upon the poor people, to their eternal destruction; will, I pray you, this his so believing and living and dying in this faith deprive him of happiness, or any ways hinder the eternal salvation of his soul? or shall he by this his steadfast faith and resolution do any thing displeasing unto God, or sin in so believing? If you shall affirm that it will, you must show what Law of God he transgresseth in so believing, for where there is no transgression of a Law of God, there is no sin. Now what Law of God, I beseech you, is there in all the holy Scripture that maketh it a sin to believe that there is no other real Priest of the new Testament, no other Mediator of the everlasting covenant but Jesus Christ, no other propitiatory Sacrifice, but that which he once offered upon the Cross, no other way of redemption and of obtaining remission of our sins, but by the blood of Jesus Christ? Until Master Montague, you can make it appear, that thus to believe is a sin, 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 novel ways of obtaining remission of sins. Truly, Master Montague, I dare undertake to make it appear to all men, that there is never a tenant the Church of Rome holdeth more than we 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 eternal 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 return to the business in hand, and to speak yet a word or two of your diabolical Sacrifice of the Mass, which you call a Propitiatory Sacrifice for the living and the dead, but in truth the most abominable Idol that ever the world yet saw, being indeed that poisoned Wine in a golden 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 only we have redemption, the remission of our sins; 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 amiss to set down, 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 beliefs is most sound, and withal may the better perceive the detestable impiety of the sacrifice of the Mass. The Church of England believeth that Jesus Christ is the sole high-Priest and only real Priest of the new Testament, and that his sacrifice once offered upon the cross, is that only, real and external sacrifice in the Christian Church, and that that sacrifice is the only 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 Mass, there is a true real and external sacrifice, in the which their Priests whom they blasphemously term Priests after the order of Melchisedech, do daily offer up unto God the Father, the very body and the very blood of jesus Christ under the species and forms of Bread and Wine, and affirm that this is a propitiatory sacrifice for the living and for the dead, and that Christ himself 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 cross; and enjoin all the people to put their trust in it for salvation, and to give the same Divine worship unto it under pain of death, that is to be given to Christ himself 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 sons of men. But I will not now, Mr. Montague, discover all the errors and abominations of this Idol, only 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 idol Mass, is the very same sacrifice that Christ himself offered upon the cross. Against which I thus argue. That Sacrifice which differeth from the Sacrifice of the Lord Jesus Christ, both in the efficient, material, formal and final cause, that is not the same sacrifice that Christ offered upon the cross: but the sacrifice of the Mass differeth from the sacrifice of the Lord jesus Christ, both in the efficient, material, formal and final cause: Ergo, it is not the same sacrifice, but a detestable Idol. 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 several parts. And thus I dispute. The sacrifice of the cross, was offered up by that high-Priest who is the eternal Son of the eternal Father, who is holy, harmless, undifiled, separate from sinners, and made higher than the Heavens, Heb. 7. vers. 28. Who through the eternal Spirit, offered himself without spot to God. Heb. 9 vers. 14. But the Sacrifice of the mass is not offered up by this Priest, nor through the eternal Spirit: but by a most polluted Priest and through the Spirit of Antichrist: Ergo, the sacrifice of the Mass is not the same sacrifice of jesus Christ, it differing from it in the efficient cause, but a most detestable Idol. The Major of this Syllogism 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 Mass are not one and the same Sacrifice, and therefore to give that honour to the Mass that is only due to Christ himself is the most abominable Idolatry that the World ever heard of, for it giveth the same honour to a creature of man's 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 speak of the second discrepancy in respect of the material 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 seed 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 Mass is not the humane nature, very man, and that that was borne of the Virgin Mary, that was of the seed 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 Mass is not the same sacrifice of jesus Christ that was offered upon the Cross; but a most prodigious Idol that ought of all men to be abominated. For the Major, Mr. Montague, you cannot deny it, and for the Minor, no man, unless he be bereft of his senses will deny it, and unless he be unable to distinguish a piece of Bread, from the humane nature, for Christ retains his humane nature still, wheresoever he is, and he bade Thomas for the confirmation of his weak faith to put his fingers into his side, and to prove the reality of his Resurrection, and that he was not a Spirit, he said unto his Disciples, Luke 24. vers. 39 Behold my hands and my Feet, for it is I myself: handle me and see: for a Spirit hath not flesh and bones, as ye see me have. So that, Mr. Montague, except a man have lost all his senses, he will easily perceive the Sacrifice of the Mass, and the Sacrifice of Jesus Christ are two different things, for the Sacrifice of Jesus Christ had Flesh, Blood and Bones, the Sacrifice of the Mass, is neither flesh, nor fish, nor good read Herring, it is neither Man nor Beast; I pray, Mr. Montague, answer me 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 Gingerbread is the very Christ, the Saviour of the World, who is now at the right Hand of God? do you believe a piece of Bread to be God-man, do you I say believe, that which is between the Priest's hands, ever to have been in the womb of the Virgin, to be of the seed of Abraham, of the Tribe of judah, and to have suffered under Pontius Pilate? I am confident your conscience telleth you the contrary, when you know that it is a mere piece of dough. How then dare you, Master Montague, give that honour to a piece 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 daily service of the Church of Rome, which is worse than the worshipping of Molecke, Rimmon, or the God of Ekron, and exceedeth all either heathenish or jewish superstition. But now I come to show the difference between them in respect of the formal cause. The Sacrifice of jesus 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 soul from his body, and the effusion of his blood, and the wounding and piercing of his glorious Body; but in the sacrifice of the Mass there is none of all this, you yourselves calling it an unbloudy sacrifice, and by virtue of your concomitancy as you term it, you join flesh and blood, soul and body together and make that whole which on the Cross was in all respects separated: Ergo, the Sacrifice of the Mass 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 eternal happiness, who worship a piece 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 Kingdom of Heaven. Revel. 21. vers. 8. But the Fearful and unbelievers 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 look about you, and to consider well what you do when you go to Mass. 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 ransom 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 Mass, 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 poor soul out of their feigned Purgatory, therefore in regard also of the end it is not the same, but differeth from the sacrifice of Jesus Christ, and aught to be cast out of the World, as a beastly Idol and an abomination and as a thing of no efficacy and power to save any man from misery, but all-sufficient to damn souls and send them to perdition, and to bring down the judgements of God upon the Nations and Kingdoms, 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 fearful 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 heinousness of your offence, who causelessly so separated yourself 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 towards you has been great in all respects, who have hitherto employed your gifts to wrong your own soul, and misled others, let it be enough, that you have gone so fare, and have hither so abused God's loving kindness towards you, knowing that the goodness of God leadeth you to Repentance: and therefore take he●d lest persevering in these erroneous and damnable Idolatries and sacrilegious impious opinions, you treasure not up unto yourself 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 less happiness to your soul and body than to himself, and who shall always remain  
Sir, Yours in the Lord, JOHN BASTWICK.  
FINIS.