and as prevalent to declare the truth of that tenent as if indeed that word had been expressed Notwithstanding all that I have now said to prove the doctrine of free justification by faith alone to bee grounded upon the Scripture and that according to the holy Word of God the Church of England preacheth it and by that proves it selfe a true Church yet the Church of England doth not teach that that faith by which we are justified is alone or solitary without the company and fellowship of good workes and other vertues and graces which are the fruits of faith but urgeth likewise and teacheth all holy duties to be joyned with Faith as wee shall see afterwards and that wee should be abounding in good workes which God hath before ordained that we should walke in for the glorifying of his name and to justify unto the world the livelinesse of our faith as all the Saints of old have done But now Mr. Mountague that you may see the error of your wayes and that all men may behold the impiety and vanity of the doctrine of selfe-merits and of the works of supererogation and that we may all be humble under the mighty hand of God and learne this lesson of selfe-denyall I shall for a corollary adde a few things and then conclude this point Our Saviour Christ saith Luke the 17. When you shall have done all those things that are commanded you say we are unprofitable servants we have done that which was our duty to doe Is not this an extreame arrogancy think you Master Montague in any man when our Saviour Christ himselfe teacheth us to say we are unprofitable servants when we have done whatsoever is commanded us both in the law and the Gospell to say and affirme that we are meriting and deserving servants yea is it not an impious ridiculosity to affirme it when notwithstanding we do transgresse the Commandements of our Master a thousand wayes For these two conclusions do necessarily result out of our Saviours words First that when wee have done all that God commands we are yet but unprofitable servants The second that we have done but that was our duty to doe Out of the which words I thus argue Hee that when he has done all that he is commanded to do is yet but an unprofitable servant he cannot merit much lesse doe workes of supererogation But every man when he hath done all that is commanded him to doe is yet but an unprofitable servant Ergo he cannot merit much lesse do workes of supererogation All this is confirmed by our Saviours owne words who cannot erre we must leave the works of merit to Christ alone and say we are unprofitable and deny our selves if we will be his Disciples Out of the same words I gather this argument also They which have done but that which was their duty to do when they have done all that was commanded them they cannot merit much lesse do workes of supererogation But when they have done all that was commanded them both in the Law and Gospell they have done but that which was their duty to do Ergo they cannot merit much lesse do works of supererogation You must needs understand Mr. Montague the Doctrine of merits who are able to discourse a weeke together of them and therefore you know very well that in your Roman Dialect merits works of supererogation are such things and performances as are done above that that is commanded them and when men do more than they are injoyned by God and exceede in their duty to a superplus This I say is your language But if no man can attaine to such perfection of obedience as the Romanists speake of then by their own confession the Doctrin of merits is a false doctrin and ought by all men to be abominated and so much the rather we ought to abhor it because it is a Doctrine of blasphemy and is as much in effect as to give the Lord of Life truth it selfe the lie for Christ sayth When you have done all things that are commanded you say you are unprofitable servants for you have done that which was your duty Notwithstanding the Papists say they can merit But Christ who is the Master and Doctor of his Church and whom we are commanded to heare Mat. 3. Mat. 17. has taught us otherwise affirming we cannot merit much lesse do workes of supererogation which will plainly appeare if we examine a few instances and go through some particulars We are commanded to love the Lord our God with all our heart with all our mind and with all our mighâ— and to love our Neighbour as our selfe I now demand of you Mr. Mountague whether either your selfe or any man can attaine unto this perfection of love the Lord requires at your hands and so fulfill the Law If it be acknowledged that no man can attaine to this perfection of love then he is a transgressor of the Law and is so far from meriting favour at Gods hand as he merits eternall death by it for the soule that sinnes shall die Ezekiel 18. for the wages of sin is death Numb 6. But if you answer that you can keepe this Law notwithstanding you cannot yet merit by it by Christs own words who proclaimeth you an unprofitable servant affirming that you have done but your duty Againe in the fifth of Matth. 4. vers 8. our Saviour saith Be yee therefore perfect as your Father which is in Heaven is perfect Here the Lord Jesus Christ for the ordering of our obedience and regulating of our lives sets before us as a modell rule and example which we must ever follow the perfection that is in God himselfe our Heavenly father and commands all men to be perfect as he himselfe is perfect I demand of you Mr. Montague can you or any man attaine unto this perfection that is in God which neverthelesse we are commanded to do If you do acknowledge that no man can attaine to it as no man can indeed then you are a transgressor of this command and fayling in your duty you deserve condemnation and therefore are far from meriting But if you shall affirme that you can attaine to this perfection and should really do that you are commanded yet you are still an unprofitable servant and have done but your duty and therefore have not yet merited any thing We are commanded both in the old Testament and in the new to be holy and for the pattern of our holinesse as of our perfection the holinesse of God is set downe before us for our imitation As he that hath called you saith St. Peter is holy so be you holy in all manner of conversation because it is written Be yee holy as I am holy Levit. 11. ver 24. 19.2 the 20.7 I desire you to tell me whether you or any man can attaine to that perfection of holinesse through the whole course of your life that is in God if not you have transgressed this
that whatsoever things the Law saith it saith to them that are under the Law that every mouth may be stopped and all the world become subject to the judgment of God So that all Magistrates as well as subjects that are under the law whether morall or Evangelicall they are all to be subject to the Law of God without exception and to be guided by it and to rule and command according to that rule and they have their bounds set them how farre they may goe in commanding and that is according to the Will of God and no farther And the subjects likewise have their limits prescribed unto them how farre they may obey and that is in the Lord and no farther And so long as the Magistrates keepe themselves within the compasse of Gods Commandements and command according to his Word and Will the subjects in conscience are bound to obey But if rulers will transgresse and goe beyond their confines the subjects have a dispensation from their obedience Knowing that they ought to obey God rather than men Acts 5. ver 29. Yea Christ himselfe hath taught us this lesson Marke 8. ver 15. Saying take heed and beware of the leaven of the Pharises and of the leaven of Herod Here is a doubling as it were of the caution Take heed and beware Of what of all the doctrines and traditions of all sorts of men whether Ecclesiasticall or Civill in Gods service for by leven our Saviour understands the traditions and doctrines of the Pharisees and Sadduces as is evident in Matth. 16. v. 12. many other places so that under what authority soever they come ratified be it from Kings and Princes themselves as here by Herod we have a dispensation from our obedience And there are many prendents in Gods Word of such as have detracted their obedience to unlawfull commands with Gods good liking as the Midwives in Exod. 1. the three children in Daniel and Mordecai in Ester and the Apostles Act. 5. to omit many other And in expresse words in the 13. of Deut. God absolves very children from their duty of obedience to their parents which he strictly commands in the 20. of Exod. if they command against Gods Word So that the common rule for all both in commanding and obeying is Gods Word according to which our feare and obedience towards all must be regulated as is here manifest And this rule did Solomon tie and binde all Israel to and all Christians to the end of the World The third observable is a caveat or dehortation to decline the society and company of such as would bring in any alteration or innovation either in religion or the government then established in these words And meddle not with them that are given to change In which caution two things are denoted the one in expresse termes the other tacitely that which is expressed is that we should have no communion or familiarity with such as are innovators or goe about or endeavour either to change the worship of God or to alter any thing in matters of religion That which is tacitly set downe is that every man in his owne person should have a speciall care that he himselfe make no change in religion or bring in any alteration in the government of the Church which Christ the Lord hath in his holy Word established and ordained knowing that it is to be perpetuated and continued as was lest by Christ and the holy Apostles to the end of the world 1 Tim. 1.5 vers 21. chap. 6. ver 13 14. I charge thee saith St. Paul in the sight of God who quickneth all things and before Jesus Christ which under Pontius Pilate witnessed a good confession that thou keep this commandement without spot and unblameable untill the appearing of the Lord Jesus Christ That government therefore that was established and setled by the Apostles is without any alteration by all Christians to be preserved as much as in them lies they must make no change in it and this charge is given to every soule in particular tacitly as I said for if we must not keepe company or meddle with such as are given to change then wee our selves may make no alteration or change The fourth observable is the reason of this dehortation why they should not meddle with such as are given to change and that is in regard of the danger and misery that will ensue upon it For their calamity saith the Prophet shall rise suddainly and who knoweth the ruine of them both here is ruine threatned and that both sudden and inevitable A forcible reason therefore to dehort any man from keeping company with wicked and ungodly men and such especially as innovate or change any thing in religion for by so doing they make themselves lyable to the same punishment and are equally guilty according to that of David Psal 50. ver 18. When thou sawest a thiefe thou consentedst with him c. So that the very consenting to evill brings a guilt and with it a punishment as well as the acting of it and this truth by the very light of nature was taught by the heathen and profest through the world who make complices and consenters to any treason or conspiracy as guilty as the contrivers and actors and the holy Word of God is full of presidents of this nature It is said of Jezabell that she kild the Prophets But when Elias puts up his bill of information into the Court of Heaven he speaks there in the number of multitude saying Lord they have killed thy Prophets 1 King 19. vers 14. Here the Officers and the people as well as Jezabell are guilty and lyable to punishment and that because they did helpe her and assent unto all her wickednesse So Paul in his information against all the Gentiles in the first chapter and last verse he makes them all equally guilty as if they had been all actors of those villanies and liable to the wrath of God which was revealed from Heaven against all unrighteousnesse and ungodlinesse ver 18. as well for consenting unto them in their wicked waies as acting his words are these Who knowing the judgement of God that they that do such things are worthy of death not onely doe the same but consent with them that doe them or have pleasure in them that do them Consenters and actors in Gods account are equally guilty Herod is said to have killed John Baptist but when our Saviour Christ upon an occasion speakes of St. John Baptist They saith he have done to him whatsoever they pleased Here our Saviour makes all the people guilty the Nobles that sate at Table with Herod and did not disswade him from that tyranny nor speake in the behalfe of the Baptist the Officers that forwarded and furthered the bloody designe and all the people that assented unto Herods wickednesse and crueltie And Paul speaking of the death of the blessed martyr Stephen makes himselfe as equally guilty of persecution and of his
and all the other Pen-men of the Sacred writ and dictated unto them what they should write and all for the establishing of the people more and more in the Truth and that they might not be carried about with every winde of Doctrine Eph. 4. v. 14. And therefore it doth of necessity follow that the Word of God was not accidentally written or by the will of man but by Gods appointment and by his holy Spirit and of set purpose And this shall suffice to have spoken of my second Argument My third Argument is this That of which there was a necessity of writing for the common salvation and for the encouragement of all Christians earnestly to contend for the faith which was once delivered to the Saints that was not penned accidentally and occasionally by the peculiar motion and will of man but by the inspiration and moving of the Holy Ghost and of set purpose But the sacred Scriptures were written of necessity for the common salvation and for the animating and encouragement of all Christians earnestly to contend for the faith which was once delivered unto the Saints Ergo they were not accidentally and occasionally penned and by the peculiar instigation of man but by the inspiration and moving of the Holy Ghost and of set purpose And for proofe of this see what Saint Jude saith ver 3. Beloved saith he when I gave all diligence to write unto you of the common salvation it was needfull for me to write unto you and exhort you that you should earnestly contend for the faith which was once delivered unto the Saints And Saint John in his first Epistle chap. 2. v. 21. I have not written saith he unto you because ye know not the truth but because ye know it c. and in the 14 15 16. vers Let that therefore abide in you saith he which ye have heard from the beginning if that which ye have heard from the beginning remaine in you ye shall also continue in the Sonne and in the Father And that is the promise that he hath promised even eternall life These things have I writ unto you concerning them that seduce you Here the Apostle Saint John writes unto knowing and understanding Christians and sets before their eyes the examples of some that were fallen away and gone from them to the end to make them more watchfull and diligent in taking heed unto themselves that they be not led away by the errour of the world but saith he they were not of us for then they would have continued with us but they went out that they might be made manifest that they were not of us And withall he forewarnes them of false Teachers and gives them rules of direction in writing and directs them to all sorts of people fathers young men and very little children to the end they should all read them and have them continually by them and observe them diligently if they would be preserved from all errours according to that of St. Paul 1 Cor. 10. vers 12. Let him that thinketh he standeth take heed lest he fall and that they might not fall away from the truth he exhorts them in the place above cited to abide in the truth which they had heard from the beginning that was in the faith once delivered unto the Saints and for their comfort he assureth them if that truth they have heard from the beginning shall remaine in them they shall also continue in the Sonne and in the Father that is they shall have eternall life and not onely be freed here from all the errours of the times and of Antichrist but be everlastingly blessed as the expresse words declare and therefore he tieth them all to the written Word which was of purpose penned by the inspiration of the holy Ghost and by the appointment of God and his peculiar motion and not accidentally and by the will of man and for this very end that they might not by vaine Traditions and erroneous opinions of any Antichrists be seduced and fall away as others had done And thus much shall serve to have spoke for the confirmation of my third Argument The fourth and last followeth That which God himselfe writ with his owne hand and that which was penned by speciall command from himselfe for the salvation and edification of the whole Church that was not accidentally and occasionally written and by the peculiar motion of the Pen-men or by the will of man but by the speciall appointment of God and by the inspiration of his holy Spirit and of set purpose but the holy Scriptures were all of them either written by God himselfe and with his owne hand or by his speciall command and appointment and by the inspiration of his holy Spirit and of set purpose for the salvation and edification of the whole Church Ergo they were not accidentally or occasionally written and by the peculiar motion of the Pen-men or by the will of man For proofe of all which let us see what the holy Scripture saith of these things Exod. 31. ver 18. Thus when the Lord had made an end of communing with Moses upon Mount Sinai he gave him two Tables of the Testimony Tables of Stone written with the finger of God And chap. 32. v. 16. Deut. 9. v. 10. The Lord had spoke all these words out of the Mount and there fully declared his will unto them with thunderings and lightnings as is at large described in Exod. 20. yet such was his infinite mercy and love to his people and so gracious he was towards them and so desirous that they might not forget this Law and by that fall into errour and faile in their duty of thankfulnesse and obedience to him in their duty of love and charity towards their brethren as he recorded it and writ it with his owne hand that they might have a more venerable esteeme of it and that not in Paper or Parchment but in more durable materials in two Tables of Stone distinctly and orderly set downe to teach them that it was a perpetuall Law ever binding and to continue to the end of the world And when the Tables were by Moses out of zeale broke the Lord againe of his unspeakeable goodnesse commanded others to be made and he wrote on the Tables according unto the first writing the ten Commandements c. Deut. 10. v. 1 2 3 4. Now that which was written by God himselfe for the salvation of his people and for the preserving of them from all errour that was writ of set purpose and not accidentally and occasionally and by the peculiar motion of man as all men that have not abjured their reason will easily perceive But that is not all Mr. Montague that is to be taken notice of here but we are to consider likewise that what the Lord writ in the two Tables was sufficient to the salvation of his people if we had had no more written so that none could have complained that God
he speaking to all the people And if we run through all the new Testament Moses and the Prophets and the Psalmes are the grounds of all their doctrines and thither they send the people upon whom the ends of the World are come and tie us alwayes to the Scriptures of the old Testament and the writings of the Apostles under the new with this expresse command that we should cleave onely to them and not to be wise above that which is written which sheweth the absolute perfection both of the old and new Testament and that they neede no Traditions of men for the making of them a compleat rule And so now I returne againe to the new Testament and will from thence produce some more arguments for the proving of the Al-sufficiency of the holy Scriptures in themselves and then conclude that point And for the better proceeding in my discourse I will goe on with the place of S. Paul in the 2 Epist to Timothy chap. 3. vers 15.16 where I began All Scripture saith he is given by inspiration of God and is profitable for Doctrine for reproofe for correction for instruction in Righteousnesse that the man of God may be perfect throughly furnished unto all good workes from the which words I thus argue That which has all things in it sufficient for the begetting of Faith and Repentance and for the guiding ordering and regulating of our obedience and manners and for the supporting of us in every condition that containes all things in it necessary to salvation But the holy Scriptures of the old and new Testament have all things in them sufficient for the begetting of Faith and Repentance and for the guiding ordering and regulating of our obedience and manners and for the supporting of us in every condition Ergo the holy Scriptures of the old and new Testament containe all things in them necessary to salvation For the Major Mr. Montague there is no man that either can or will deny it for the Minor it hath sufficiently by all the former discourse bin proved yet for the further confirmation of it the very enumeration of the benefits that redound unto us by the holy Scriptures set downe by the Apostle in these words that they are profitable for doctrine for reproofe for correction for instruction in Righteousnesse that the man of God may be perfect throughly furnished to all good workes do abundantly prove it for that which teacheth the truth convinceth error corrects vice frames us to all virtue and comforts us in every condition and is able to make the very man of God accomplished and throughly furnished to all good workes must needs containe all things in it necessary to salvation but the holy Scriptures doth all this as is apparent from this very place and that in Rom. 15. vers 4. Whatsoever things were written aforetime were written for our learning that were through patience and comfort of the Scriptures might have hope Ergo the holy Scriptures containe all things in them necessary to salvation And by consequence have no neede of any humane Traditions for the making of them a compleat rule But for further illustration of this truth I will produce some other Testaimonies of the holy Scriptures of the new Testament Luk. 1. vers 1.2 3 4. For as much saith S. Luke as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us Even as they delivered them unto us which from the beginning were eye-witnesses and Ministers of the Word it seemed good to me also having had perfect understanding of all things from the very first to write unto thee in order most excellent Theophilus that thou mightest know the certainty of those things wherein thou hast beene instructed Here Mr. Montague before I come to frame my argument out of these words I shall desire you well to consider and to take notice of S. Lukes Testimony which is this that before hee wrote his Gospell many had set forth in order a declaration of those things which were most surely believed among them and such men as were eye-witnesses of the things they related and Ministers of the Word and therefore men without exception and even these men had orderly declared and delivered in writing all things of which they were eye-witnesses So that by this it is manifest that a great part of the Scriptures of the new Testament were already pend when S. Luke wrote his Gospell which was long before Paul wrote his second Epistle to Timothy as all that are any thing verst in the holy Scriptures in the history of those times do very well know contrary unto your assertion Mr. Montague that the holy Scriptures and Doctrines of the new testament were not then pend but only delivered viva voce and received by Tradition when Paul wrote to Timothy And now I come to my argument which out of the words of S. Luke I thus frame Those writings that comprehend in them a perfect declaration of all things that were most surely believed conterning Christs doings preachings and sufferings and have in them a certaine and orderly narration of them all from the very first and that set downe by them that had a perfect understanding of them from the beginning as being Eye-witnesses of them and Ministers of the Word and were also pend to this very end that the truth and certainty of those things wherein they had been instructed and taught might be knowne to all future ages that all men might be kept from error and be established and confirmed for ever in the truth they containe all things in them necessary to salvation But the Scriptures of the new Testament comprehend in them a perfect declaration of all things that were most surely believed concerning Christs both doings preachings and sufferings the knowledge and believing of the which is sufficient to salvation and have in them a certaine and orderly narration of them all from the very first and that set downe by them that had a perfect understanding of them from the beginning as being Eye-witnesses of them and Ministers of the Word and were also pend to this very end that the Truth and certainty of those things wherein they had bin instructed and taught might be known to all future Ages that all men might be kept from error and be established and confirmed forever in the Truth Ergo the holy Scriptures containe all things in them necessary to salvation For the Major Mr. Montague I presume you will not deny it and for the Minor it is apparent from S. Lukes own words and therfore these two consectaries do from thence necessarily follow the first that the holy Scriptures have no neede of any humane Traditions for the making of them a compleate rule the second is that the Scripture is the certaine rule all Christians are tied unto to the end of the World and that they are the onely meanes to informe us of the truth
Church under the old Testament so now under the new Testament he hath spake unto us sundry waies viz. by the writings of the Apostles by their Traditions not written and doth daily speak unto us by Ecclesiasticall Injunctions and Canons by Councels and Fathers and by the decrees of the Church all which how contrary they are to the meaning and doctrine of St. Paul every man can easily discerne Yea the very Papists themselves cannot deny it And thus much I thought fit to speak of the hypothesis or hypotheticall connexion of my argument Now for the Assumption it containes these three assertions The first that the Word of God necessary to the salvation of the Church was first delivered by the Prophets and afterwards by Christ and his Apostles which is manifest by the place alledged In time past God spake unto the Fathers by the Prophets but in these last daies he spake unto us by his Sonne Which is also to be extended unto the Apostles by whom Christ spake as is manifest out of the second chapter of this Epistle penned by the same Apostle vers 3. How shall we escape saith he if we neglect so great salvation which at the first began to be spoke by the Lord and was confirmed unto us that heard him And in the 20. of Saint John ver 21. As my Father sent me so I send you And Luke 10. ver 16. He that heareth you heareth me and he that despiseth you despiseth me c. Neither can you Mr. Montague or any deny but that the doctrine of the Gospell was penned and written by the Apostles The second assertion of my Assumption was this that the Word of God delivered by the Prophets is onely to be found in their writings And that is evident from the frequent use of speaking in the holy Scripture which by the Prophets understand the writings of the holy Prophets As in the Epistle to the Rom. chap. 1. v. 1 2. The Gospell of God promised by the Prophets in the holy Scriptures And Luke 16. They have Moses and the Prophets And John 6. vers 45. It is written in the Prophets And Acts 26. vers 27. King Agrippa believest thou the Prophets Luke 24. v. 27. And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himselfe and the same vers 44. And St. Peter in his second Epistle chap. 1. vers 19. By the word of Prophesie understands the writings of the Prophets as by the words following is evident For the Prophesie came not in old time by the will of man saith he but holy men of God spake as they were moved by the holy Ghost And many more places to this purpose might be produced which I omit the truth being so well knowne Neither can any Papist produce an instance or president to the contrary The third assertion in my Assumption is this that there can no reason be given by the Papists why the same should not be determined and ordered concerning the word of God delivered by Christ his Apostles that is concluded or determined concerning the Word of God delivered by the Prophets viz. That the whole Word of God as much as concerned the knowledge faith and salvation of the Church as much as was requisite for their good is delivered and set downe in the writings of the Apostles Therefore Mr. Montague when the Papists doe affirme that there is a dissimilitude in this part or matter till they can shew a reason and that a theologicall reason and grounded upon the Word of God they say nothing and the argument will for ever hold and the conclusion remaine unmoveable that all things necessary to salvation are to be found in the writings of the holy Prophets and Apostles and that we have no need of any Traditions for the making of the Scriptures a compleat rule as the Church of Rome doth impiously and malignantly conclude I confesse Master Montague that I have been very large in this theame but I formerly gave you a reason of it and if I yet say a little more to confirme the truth and for the farther convincing of errour and to undeceive the poore deluded people I hope you will excuse me I therefore shall adde a few more reasons and proofes for the confirmation of the al-sufficiency of the holy Scriptures and that they have no need of any humane Traditions for the making of them a compleat rule Saint Paul in the third of the Galatians vers 15. Brethren saith he I speake after the manner of men though it be but a mans covenant or testament yet if it be confirmed no man disanulleth or addeth thereto Out of which words I thus argue If the Scripture of the new Testament be a Covenant and it be not lawfull to adde unto a Covenant then it is not lawfull to adde any thing to the Scriptures of the new Testament But the antecedent is true ergo the consequent and by vertue of the consequent no Traditions not written by the Apostles nor no unwritten verities as you terme them are to be received or entertained by the Church of God as to be a rule of their faith to be joyned to the Scriptures The connexion is cleare The assumption hath two parts The first is manifest from the very inscription and hath no need of any other proofe The latter is proved out of the words of the Apostle when he saith it is not lawfull to adde no not to a mans covenant or testament and then this conclusion with farre greater reason will ensue and follow that it is much lesse lawfull to adde unto Gods owne Covenant and Testament And they that doe adde their traditions unto the holy Scriptures of the new Testament doe that which is unlawfull unjust and impious and bring that curse and plague upon themselves that is pronounced Revel 22. v. 18 19. If any man shall adde unto these things saith Christ God shall adde unto him the plagues that are written in this booke And if any man shall take away from the words of the booke of this prophesie God shall take away his part out of the booke of life and out of the holy City and from the things which are written in this booke That Mr. Montague that is spoke of this Prophesie is spoke of the whole Scriptures and therefore they that accuse the holy Scriptures of imperfection and adde their impious and vaine Traditions unto them are guilty both of addition and detraction to them and make themselves obnoxious to that fearefull curse but the Church of England dares neither adde or take from either the old or new Testament but acknowledge them both to be a most compleat rule and to containe all things in them necessary to the salvation of the Church and to have no need of unwritten verities But that I may farther confirme the truth and convince the erronious opinion of the Church of Rome I thus argue If the holy
written Word for our rule when the Apostle pronounceth all such doctrines either to be the doctrines of devils or at least to lead and turn us from the truth which we ought to preferre before our lives And in Chap. 3. ver 10. A man saith he that is an hereticke after the first and second admonition reject You know Master Montague that he is counted an heretick among you that continues obstinate and perseveres in his owne opinions against the doctrines of the Church of Rome and their vaine traditions and humane inventions but in Gods Dialect they are accounted orthodox and they onely in the holy Scriptures are counted heretickes that persevere and continue in their owne unsound opinions contrary to the faith once delivered unto the Saints and to the wholsome words of our Lord Jesus Christ such onely by S. Paul are proclaimed hereticks with a command unto all Ministers and people after the first and second admonition to reject and to cast them out of the Church as people with whom godly men and the true Disciples of Christ ought to have no fellowship or commerce and therefore Master Montague the doctrine of the holy Apostles as it is set downe in Scriptures is the rule we are tied to for the discerning betweene true and false doctrine and that we are for ever to have before our eyes for the square we must regulate our faith and manners by And in Heb. 13. ver 8 9. Jesus Christ the same yesterday and to day and the same for ever saith the Apostle Be not carried about with strange doctrines c. here the Apostle forbids all men to listen unto the vaine Traditions of men and to be carried about with any strange doctrines such as are not grounded upon the written Word and conformable to the rule of our faith set downe in it and gives a reason why they should be stable and unmoveable in that doctrine for saith he Christ which is the object of our faith doth not change his nature nor quality in his Person Office and Doctrine and therefore it beseemes you likewise to be solid firme and stable and invariable in your faith in him and that you should not be carried about with strange doctrines or give heed unto the Traditions of men which turne you from the truth and in this you ought alwaies to follow the rule prescribed in the Word and to set before your eyes the example of your godly teachers which have the government over you who have preached unto you the Word of God whose faith follow considering the end of their conversation vers 7. and how they continuing faithfull to the end are now dead in the Lord. If you therefore desire to be eternally blessed as they are imitate and follow them in their faith for they were not carried about with strange doctrines but as they taught you the Word of God and not the traditions and commandements of men so cleave you also to that written Word and be not carried about with strange doctrines for it is a good thing that the heart be established with grace c. As if he should have said all the traditions of men doe not establish the heart with grace for the heart is then onely established with grace when the soule and conscience of a believer reposeth it selfe in the true apprehension and feeling of the mercy favour and love of God in Christ Jesus apprehended by faith and in the assurance of his eternall good will when by faith they lay hold on the righteousnesse of Jesus Christ and finde the worke of their spirituall regeneration wrought in their soules which brings forth the fruit of holinesse in all manner of conversation and this onely establisheth the heart with grace and in this consisteth the true worship of God all which the traditions and commandements of men are so farre from teaching as they turne us from them placing religion in outward performances and in observing of mens traditions as worshiping of Images Crucifixes and observing of daies and abstaining from meats c. All which turne us from that spirituall worship of God which God both commandeth and delighteth in For God is a Spirit and they that will worship him according to his Will must worship him in spirit and truth John 4. ver 24. His Will therefore Mr. Montague must be the rule we ought ever to adhere and cleave to if we would not be carried about with strange doctrines and if we desire to have our hearts established with grace I might enlarge my selfe exceedingly in this point and runne through both the Epistles of Peter and the first Epistle of Saint John but I will conclude with that of Saint John in his second Epistle vers 9 10. Whosoever transgresseth saith Saint John and abideth not in the doctrine of Christ hath not God he that abideth in the doctrine of Christ he hath both the Father and the Sonne If there come any unto you and bring not this doctrine receive him not into your house neither bid him God speed For he that biddeth him God speed is partaker of his evill deeds Here Mr. Montague for a conclusion of this point take notice that we are for ever tied to the doctrine of Christ which he the great and onely Prophet of his Church taught us and which we finde writ in the holy Scripture whom we are bound to heare in all things and from the which doctrine we may not swarve nor so much as bid God speed to any that shall teach otherwise unlesse we will partake with them in their evill and so make our selves lyable to the curse and punishment due unto our disobedience in so doing Gal. 1. vers 8. which the Church of England both out of conscience of her duty to the command of her great Prophet Christ Jesus and out of an awfull reverence of his glorious name and out of feare also of that curse that is denounced against all such as transgresse his holy Commandements and are carried about with strange doctrines and abide not in the doctrine of Christ doth with all obedience submit her selfe unto and continually cleaves unto the holy Word of God revealed in his written Word and makes that onely the rule of her faith and manners and by that proveth her selfe to be built upon the foundation of Peter and to teach the way the truth and the life and to honour Jesus Christ and to believe in him aright and as she ought to doe when she owneth him to be her onely King her sole Priest and alone Prophet and followeth the guidance of his Spirit and approaches unto God in his name and mediation and is directed by his Word and heares his voice in all things by all which I say she manifesteth to the whole world that she is a true Church against which the gates of hell can never prevaile and the pillar and ground of truth On the other side it must necessarily follow that the Church of Rome is not
THE CHURCH OF ENGLAND A true Church PROVED In a Disputation held by JOHN BASTWICK Doctor in Physick 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. Crooke and I. Rothwell and are to be sold at their shops in Pauls Church-yard 1645. To the Reader Christian Reader IF thou desire to know the occasion of the ensuing discourse betweene mee and Master Montague of whom I may say this although he be an enemy that hee is both generosus doctus adversarius thou shalt not onely be fully satisfied of the necessity of the publishing of it but mayst also finde the true Church by the essentiall and undeceivable notes of the same the which wheresoever they appeare doe 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 truely 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 affirme this as I have in the following Treatise evinced that since the Apostles times the Gospell and the saving truths thereof have never been more purely preached and more chearfully received imbraced and believed and the Sacraments more duely administred 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 owe their conversion to the Ministery of the same so that with all good reason wee may infer that that Church that teacheth the knowledge of the onely true God and whom hee 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 onely those of the Church of Rome that do calumniate her and all the reformed Churches for hereticall are in a great errour and blame-worthy but more especially those that had the worke of regeneration wrought in their hearts by her ministery and owe their conversion to her and yet doe asperse her with odious tearmes 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 deale to answer for before God and all good men for by these their expressions they doe not onely proclaime their owne unthankefulnesse unto Almighty God but their undutifulnesse and ingratitude unto their mother and their uncharitablenesse 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 proceedings they doe not onely 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 schisme in the seamlesse garment of Christ and give a great scandall to the enemies of the Gospell 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 falsly nor wrong them not in any thing I shall here recite some expressions of their principall leaders and teachers for to enumerate them all would be an endlesse worke as I had them from their owne mouthes in the presence of others and as I finde them in their printed bookes 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 worke of grace and conversion wrought in their hearts by the ministery of the Church if they have any grace or were ever truely 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 truely married joyned or united unto Jesus Christ in that espousall band which his true Churches are and ought to be but is one of Antichrists Nationall whorish Churches and Cities spoken of Revel 16.19 c. That the Church of England is false and Antichristian and as shee is a false and Antichristian Church shee can never make true Officers and Ministers of Jesus Christ and absolutely deny that conversion and confirmation and building up in the waies of God are wrought by the Ministery 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 doe these men also resist the truth being men of corrupt minds and destitute of the truth c. This is their Dialect and further they assert That as they have taken paines 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 seperate from Cuurch Ministery 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 affirme 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 bosome of the Church of England as they love their owne inward peace and spirituall joy to withdraw their spirituall obedience and subjection from her Others of them esteem no better of their brethren then of Insidels Vnbelievers and Heathens and proclaime them in their writings published by authority to be men who deny disclaime and preach against Christs Kingly government over his Churches men unconverted or at least converted but in part wanting the maine thing to wit Christs 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 Seales of grace with all Church-communion may and
made for us wisdome righteousnesse sanctification and redemption 1 Cor. 1. ver 3â— and who was made sinne for us who knew no sinne that we might be made the righteousnesse of God in him 2 Cor. 5.21 and therefore to be built upon the foundation of Peter is to believe in Jesus Christ and in him onely for salvation for there is no other name whereby we may be saved And that this is the true meaning of that metaphoricall expression may be evidenced by innumerable testimonies in holy Scripture but for the present these shall serve the following discourse will afford us more But this I thought fit to set downe because the termes of my syllogisme being cleared the ensuing discourse will be more intelligible And I now come to prove my minor which was that the Church of England was built upon the foundation of Peter Which you denied but by me is thus proved That Church which acknowledgeth Jesus Christ to be the Sonne of the eternall living God and believeth onely in him for salvation renouncing all merit wil-worship humane inventions in Gods service which continues stedfastly in the doctrine of the Apostles and Prophets and in the which Church the Gospell of Jesus Christ is purely preached repentance towards God and faith towards the Lord Jesus Christ and where the Sacraments are rightly administred and in the which there is the true invocation of God That Church is built upon the foundation of Peter and teacheth the way the truth and the life and is the pillar and ground of truth But the Church of England acknowledgeth Jesus Christ to be the Sonne of the eternall living God and believes onely in him for salvation renouncing all merit wil-worship humane inventions in Gods service and continues stedfastly in the doctrine of the Apostles and Prophets in which Church the Gospell of Jesus Christ is purely preached repentance towards God and faith towards the Lord Jesus Christ and where the Sacraments are rightly administred and in the which there is the true invocation of God Ergo the Church of England is built upon the foundation of Peter and teacheth the way the truth and the life against which the gates of hell can never prevaile and is a true Church the ground and pillar of truth To this syllogisme you first shewed your dislike in regard of the length of it though in very deed considering the waightinesse of the businesse in hand it being about the way to salvation and concerning the true Church which shewes the path to Heaven there cannot too much almost be said Secondly you affirmed that there was not any one portion of those many parts of it as you exprest your selfe that you could not except against And whereas I spake of merit and will-worship you affirmed if you should stand upon the doctrine of merit the application of it would demand a weeke but in fine you denied the minor asserting that we did not believe in Jesus Christ as we should and ought to believe that the Sacraments were not truely and rightly administred in the Church of England and then put me upon the proofe of my minor Which I shall by Gods gracious assistance evidently evince and make good with every part and portion of it notwithstanding whatsoever you denied then or shall hereafter be able to gainsay Using therefore the same liberty I did formerly I will first explaine and then confirme the severall parts of my syllogisme and shew not onely the necessity but the truth of every one of them and with so much the more care and diligence they being indeed the infallible notes and characters of a true Church and as I may rightly say the everlasting markes of the same never deceiving so that wheresoever they be found they are so many evidences and charters to confirme the Church to be a true Church where they are yea any one of them much more all together will abundantly testifie that Church to be the house of God the Church of the living God the ground and pillar of truth And that all these notes and marks are in the Church of England I shall Master Montague by Gods assistance as I said before elucidately prove so that all your evasions captions and exceptions with all your denials will speedily appeare to be groundlesse and of no validity for the enervating much lesse overthrowing of so solid and grounded a truth The parts therefore of my minor are these First That the Church of England doth acknowledge Jesus Christ to be the Sonne of the living God Secondly that it doth believe in this Jesus Christ as it ought to believe in that it doth renounce all merit will-worship and humane inventions in Gods service Which is the qualification and very effigies of true and saving faith and which is requisite in any Church to make it a true Church and without all which indeed it cannot be a true Church Thirdly That it continueth stedfastly in the doctrine of the Apostles and Prophets Fourthly and lastly that the Gospell is purely preached in the Church of England repentance towards God and faith towards our Lord Jesus Christ and that the Sacraments are rightly there administred And that there is the true invocation of God in the Church of England These are the parts of my syllogisme which in order I will explaine and confirme and shew the verity of every one of them in the Church of England And although I should say no more after that yet it would suffice to shew the vanity of your exceptions and negation and confirme the full truth of my whole syllogisme Now to begin with the first viz. That the Church of England doth acknowledge Jesus Christ to be the Sonne of the eternall living God which is easily evinced in whatsoever signification the word acknowledge be taken Which manner of expression I rather made choice of than of any other as conceiving it subject to lesse exceptions among intelligible and ingenuous men For to acknowledge any thing is more than a bare knowledge it being a recognition the thing being not unknown to him before but now calling it to memory or it being brought to his hearing or sight upon deliberation with certainty he doth avouch his knowledge of it As when a man is charged with a Letter or any other thing and it be presented to his view and it be demanded of him whether he knowes the Letter or the thing presented to him or no or whether he will owne it He answers I acknowledge it that is he declares to all men and confesseth it to be his owne here is a knowledge with approbation So that take the word in whatsoever sense it is commonly used either for approving allowing confessing avouching owning in all this diversitie of expressions or if there be any other the Church of England doth acknowledge Jesus Christ of whom it hath often heard in the holy Word of God that he was the beloved Sonne of God in whom the Lord was well pleased and
to whom he is not their Lord he will be obeyed and have his pleasure submitted to or else we cannot be his disciples nor obtaine life eternall So that inevitably and most necessarily it followeth that we must renounce our owne merits and justification by our owne workes if we will believe in Christ as we ought to believe All which when the Church of England teacheth it is built upon the foundation of Peter and therefore is a true Church But that I may conclude this point and clearely evidence the truth of it to you Mr. Montague and all men and by other testimonies confirme it and in so doing prove the Church of England a true Church which you stifly deny I will briefly declare wherein our justification before God consisteth and what it is that makes us acceptable with him and to believe aright which is not to rely upon our own righteousnes but upon the righteousnes of Jesus Christ apprehended by faith And this doctrin we learn out of the holy Scriptures which teach us a twofold righteousnesse Rom. 10. v. 3. a righteousnesse of God and a righteousnesse of our owne which the Jewes relying upon as all Justiciaries do did not submit themselves to the righteousnesse of God therefore did not deny themselves and come unto Christ rely upon him Who was the end of the Law for righteousnesse to every one that believeth vers 4. For Moses saith the Apostle describeth the righteousnesse which is of the Law that the man that doth those things shall live by them But the righteousnesse which is of faith speaketh on this wise that if thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved For with the heart man believeth unto righteousnesse and with the mouth confession is made to salvation Here faith alone is the hand that reacheth forth the righteousnes of Christ unto us and by which apprehending Christ we stand justified before God So that out of the words of the Apostle this twofold righteousnesse appeares the righteousnesse of the Gospell and the righteousnesse of the Law which the Apostle so describeth as no mortall man ever living besides Christ onely since the fall of Adam was righteous or just or indeed could be as is sufficiently by the places above mentioned proved But the righteousnes of the Gospell is that whosoever believeth in Christ shall not perish but have everlasting life John 3. For the just shall live by his faith Rom. 1. Gal. 3. Now then when the righteousnesse of the Law consisteth in the absolute and perfect observation obedience and fulfilling of the whole Law and no man can perfectly keepe observe and obey it it of necessity followes that we cannot attaine unto righteousnesse by the Law but we must seeke another righteousnesse which is onely to be found in the Gospell and that righteousnesse is the remission of all our sinnes and our reconciliation with God and the imputation of Christs righteousnesse freely bestowed upon us of God for Christs sake who is our onely Saviour and redeemer And this is to be built upon the foundation of Peter And this is the righteousnesse by which we must be saved and justified before God For we are justified freely by grace through the redemption that is in Jesus Christ As Paul saith to the Rom. chap. 3. ver 24. and in vers 28. farther expresseth himselfe saying We conclude therefore that a man is justified by faith without the deeds of the Law The sense and meaning of the which words if we do duely consider them will so cleare unto all men this Evangelicall and everlasting truth that there will be no doubting of it to any rationall creature For the finding out therefore of the true sense of these words three things offer themselves to be deliberated on First what is meant here by being justified Secondly what is meant to be justified by faith Thirdly what are those works and deeds which are excluded from justification As concerning the first we are to observe three distinct actions of God in it First the freedome absolution of a sinner from the guilt of his sins and iniquities for the merits of Jesus Christ Acts 13. v. 38 39. Be it knowne unto you therefore men and brethren that through this man is preached unto you forgivenesse of sins And by him all that believe are justified from all things from which they could not be justified by the law of Moses That is by Jesus Christ they are freed and absolved from the guilt of those sinnes which the Law could not free them from And in this sense doth the Apostle oppose justification to condemnation in Rom. 8. v. 33. which is nothing else but a binding over a man to undergoe the due and deserved punishment The second action of God is imputation or the esteeming or the accounting of a sinner as just for the merits of Jesus Christ Woe be to him that justifieth the wicked Esay 5. ver 22. that is that doth not make him just but accompts esteems and declares him as just So in the Gospell wisdom is said to be justified of her children that is approved of and acknowledged The third action of God is the acceptation or receiving of a sinner to life eternall in Christ For after God hath freed and absolved a sinner and imputed righteousnesse unto him this receiving of him after that to life eternall doth necessarily follow which is therefore cald justification of life Rom. 5. ver 18. where the reason of it is likewise rendered for as Adams sinne and offence was imputed to all or came upon all and by it death entered into the world and reigned so the obedience of Christ being imputed to all believers they are made righteous and obtaine justification of life From the consideration of all which this definition of justification is easily gathered That it is an action of God the Father absolving and freeing a sinner from all his offences and transgressions for the merits of Jesus Christ and imputing righteousnesse unto him and receiving of him to life eternall And now I come to the second thing viz. What is meant to be justified by faith The sense and meaning of the which as it is a matter of great moment and consequence and concernes no lesse than our eternall happinesse so it cals for and requires at our hands all care and diligence for the right understanding of it which the great Rabbins of the Church of Rome are ignorant of and that it may the more easily be delucidated and understood I will declare first what that thing is for which a sinner is justified and accounted just And that is the obedience of Jesus Christ our mediator and redeemer and that both his active and passive for those are not to be separated that God hath joyned together the last of which doth consist in Christs suffering of the first death in respect of his
body and the induring of the dolours pangs and sorrowes of the second death in respect of his soule the first of which doth consist in his perfect fulfilling of the law for us The truth of which doth evidently appeare For after the fall of our first parents all man-kind stood bound in a double debt we had violated and broken the law and therefore were all tyed and bound first to make satisfaction for that Secondly as we are creatures we were still bound to keepe and fulfill the whole Law even to the rigour of it and to doe whatsoever that commanded of the which double debt when we were not able to pay the least portion being now become bankrupts of that primordiall and originall righteousnesse and wholly corrupted we must necessarily have recourse and flie to our surety and mediator who hath discharged both those debts for us The first he payd for us being dead in our sinnes and trespasses when he was made a curse for us and so redeemed us from the curse and malediction of the law though not from the obedience of it Gal. 3. ver 13. Rom. 3. ver 24 25. and in 2 Cor. 5. ver 21. The last he performed by his perfect obedience to the whole law so that in Jesus Christ we fulfill the law The second thing to be here considered for the better understanding of this businesse of so great concernment is seeing that the obedience of Jesus Christ is the matter of our justification and that is without us and none of ours how that comes to be made ours which being once declared the truth then will be perspicuous That the righteousnesse of Jesus Christ therefore may be made ours it must first be given to us of God Secondly we must receive and imbrace this righteousnesse Now God gives us this righteousnesse when he gives Christ unto us for with Christ this righteousnesse is bestowed upon us and it is then made ours when God out of his infinite mercy accounts it and judgeth it ours and it is made ours onely by imputation as it is evident and manifest by these reasons First as Christ was made sinne for us so we are made the righteousnesse of God in him 2 Cor. 5. ver 21. and in 1 Cor. 1. v. 30. Now Christ was made sinne for us onely by imputation therefore the inherent righteousnesse of Jesus Christ is made ours onely by imputation Secondly as the disobedience of Adam was made ours so the obedience of Christ the second Adam is made ours as it is largely discoursed by the Apostle Rom. 5. ver 17.18 but the offence and disobedience of Adam was made ours by imputation therefore after the same manner Christs obedience is made ours Secondly that Christs obedience may be made ours we must receive it and apply it to our selves and put it on which is onely done by faith the hand of the soule for the receiving of those things which are given us of God Whereby the way Mr. Montague I desire you to take notice that a sinner is not justified for the dignity of faith but as it is an instrument by which the obedience of Christ is applied to the soule And now I come to the third thing viz. What works and deeds are excluded from justification And for answer I affirme all the works of the ceremoniall and morall law and all the workes of nature and grace which is thus proved Rom. 3. ver 20. Therefore by the deeds of the law there shall no flesh be justified in his sight for by the law is the knowledge of sinne Here all deeds of the law both ceremoniall and morall are excluded from justification and that by an excellent and unanswerable argument of the Apostle That which discovers the knowledge of sinne and accuses us for it that cannot justifie us before God And for farther proofe of it in the 28 verse the place I first cited is plain Therfore we conclude that a man is justified by faith without the works or deeds of the law And Gal. 2. ver 15 16. We who are Jewes by nature and not sinners of the Gentiles knowing that a man is not justified by the workes of the law but by the faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the workes of the law for by the workes of the law shall no flesh be justified Here by the workes of the law we cannot understand the workes that men doe in the state of nature and corruption and before regeneration seeing the Apostle writes unto the Church of the Galatians that had received the Gospell of Jesus Christ and were believers the Apostle also includes him himselfe amongst them saying We also c. and in the 21. verse I doe not saith he frustrate the grace of God for if righteousnesse came by the Law then Christ is dead in vaine So that if men can be justified by the Law it followeth that they have no need of salvation by Jesus Christ but they have need of Jesus Christ therefore all the workes of the Law are excluded from justification even in the regenerate But for more full proof chap. 3. ver 10. For as many as are under the workes of the Law are under the curse for it is written Cursed is every one that continueth not in all things that are written in the book of the law to doe them Deut. 27.26 Here by the Law is understood the whole Law of God for it comprehends all that is written in the booke of the Law as in expresse words the Apostle shewes but principally the morall Law as is evident by that passage cited by the Apostle out of the Law so that it is cleere and apparent that all those that pretend or presume to be justified by the workes of the Law are under this fearefull malediction and curse and in the 11. verse by an invincible reason he confirmeth the former truth in these words But that no man is justified by the Law in the sight of God is evident for the just shall live by faith Hab. 2. Rom. 1. The argument of the Apostle is this That by which we have life justifies us before God but by faith we have life ergo by faith alone we are justified before God And in the 12. verse And the Law saith the Apostle is not of faith but the man that doth them shall live in them Here it doth appeare there are two waies of attaining eternall life or two waies of justification the one by the exact accomplishing keeping and fulfilling of the whole Law which no mortall man hath yet ever done Christ excepted the other by faith imbracing the righteousnesse of Jesus Christ Who was delivered for our offences and raised up for our justification Rom. 4. ver 25. and in the 13. verse Christ hath redeemed us from the curse of the Law being made a curse for us c. and in chap. 5. ver 4.
Commandement and by it are liable to an eternall punishment having sinned against a most holy and eternall Majesty But if you say you can you are yet but an unprofitable servant and have done but your duty as the Lord affirmes and have not yet merited Christ saith Luk. 6. vers 31.32 33 34 35 36. And as you would that men should doe to you do yee also to them likewise For if you love them which love you what thanks have you for sinners also love those that love them And if you do good to them which do good to you what thanks have you for sinners also do the same And if yee lend to them of whom you hope to receive what thanks have you for sinners also lend to sinners to receive as much againe But love yee your enemies and do good and lend hoping for nothing againe and your reward shall be great and yee shall be the children of the Highest for he is kind unto the unthankfull and to the evill and be yee also mercifull as your Heavenly Father is mercifull I demand of you Mr. Montague whether ever you or any mortall man ever did fully keepe these Precepts and Commandements and were as mercifull as God our Heavenly Father is mercifull if not you are a transgressor and far from merit or works of superrogation and if you have kept these holy Commandements you are yet but an unprofitable servant and have done but your duty Saint Paul saith to the Philippians chap. 4. vers 8. Finally my brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsover things are pure whatsoever things are of good report if there be any virtue and if there be any prayse thinke on these things Those things which yee have both learned and received and heard and seene in mee do and the God of Peace shall be with you What duty Mr. Montague in the whole course of a mans life is there either of love and obedience towards God or towards our Neighbour that any man can performe that is not included in this precept and which by it he is not bound to do and the which if he performes not maketh him a transgressor and yet if he should perfectly fulfill this command he is but an unprofitable servant and hath done but his duty and therefore cannot merit much lesse do a worke of supererogation So that the impiety of the doctrine of merits is sufficiently evinced by that I have now said I might yet instance in a thousand things but I wil insist but upon one or two more which is the lesson in hand of selfe-deniall If any man saith Christ will be my disciple let him deny himselfe and take up his cross dayly and follow me I aske you Mr. Montague whether you thinke your selfe or any man did ever perfectly yet learne this lesson and did wholy deny himself and with willingnesse and without any murmuring or resisting take up his crosse and to the last houre of his life follow Christ both in cheerfull doing and suffering without which his service will not be acceptable for God loveth only cheerfull sufferers as cheerefull givers If you shall answer that none can perfectly keepe this precept you shall answer truly and by that acknowledge a transgression which makes you liable to punishment and therefore unable to merit by it But if you shall be so temerarious as to affirme you can keepe this Commandement notwithstanding you are yet but an unprofitable servant in Christs esteeme and you have done but your duty because you do no more then God commands you And truly Mr. Montague I will grant you thus much if any thing we can do or performe could merit at Gods hands suffering and dying for his cause and renouncing all honours pleasures and profits and abandoning life it self for the love of him and his truth might have the first place in our obedience for to challenge merit yet I say doing all this we are but unprofitable servants and have done but our duty and therefore cannot merit much lesse doe a worke of supererogation by it if Christs words be true Yea Paul in Rom. 8. vers 8. excludes merits even from our sufferings saying I account the afflictions of this present time are not worthy the glory that shall be shewed unto us The glory therefore we expect doth a thousand fold surpasse the misery of our afflictions therefore our pressures and sufferings themselves are excluded for if the very martyrs merit not then ordinary Christians cannot merit And in 2 Cor. 4.17 there he saith Our light affliction which is but for a moment worke for us a farre more exceeding and eternall waight of glory c. Now Master Montague I intreat you to declare unto me how any man by their sufferings can merit not onely life eternall but an augmentation and degree of glory in Heaven seeing by the expresse word of the Apostle there is no more proportion betweene that which is most excellent and glorious in this world and the glory and felicity of the Kingdome of Heaven than is between a moment of time and eternity for all men will easily conclude that a temporary and momentany suffering of affliction cannot merit eternall and never ending glory and that by the light of reason though the Scripture should say nothing to the contrary which doctrine of merit notwithstanding it doth in many places confute For however the Lord hath made many gracious promises in his holy Word of rewarding his suffering servants as Rom. 8. ver 17. saying If so be that we suffer with him we may also be glorified together As also in the second Epistle to Timothy chap. 2. ver 12. If we suffer we shall also reigne with him And innumerable places more might be cited for our incouragement in suffering as that in Rom. 2. ver 6 7. Who will render to every man according to his deeds To them who by patient continuance in well doing seeke for glory and honour and immortility eternall life All which declare that God out of his infinite favour will reward his servants for the practice of those very gifts and graces he hath bestowed upon them according to that in Revel 2. vers 10. Be thou faithfull unto the death and I will give thee a Crown of life But ever take notice this reward and this Crowne of life is not bestowed upon sufferers as wages or reward and merit but as a gift of mercy and grace as will afterward appeare And if you looke Mr. Montague into the 7. of the Revelation vers 13 14 15. there you may if you shut not your eyes behold the truth of this doctrine that the very martyrs come not to Heaven for their sufferings And one of the Elders answered and said unto me What are these which are arrayed in white Robes and whence come they and he said unto me These are they which came out of great tribulations and have washed their robes and
whole worship of God that the Scripture denyes that they feared the Lord vers 34. because they did after their former manners and did not according to the Statutes and Ordinances and after the Law and Commandements which the Lord commanded to the children of Jacob whom he named Israel and therefore our Saviour Christ pronounces them void of salvation affirming they worshiped they knew not what and the Iewes knowing what they did worship that salvation was of the Iewes Ioh. 4. So that the truth of what I asserted is manifest that humane inventions in Gods service and wil-worship adulterates a true Church and overthrowes Religion for God will indure no mixtures Now Mr. Montague if one should in every particular compare the Church of Rome with either the children of Jsrael in all their idolatries or with the Church of Samaria in all her superstitious and fained inventions and fee what ruin and calamity came upon them by it and how by their idolatries they deprived themselves of Gods favour and of salvation we shall finde that the Church of Rome doth as far exceede either of them in idolatry superstition and all manner of profanenesse and wil-worship as a giant in greatnesse doth a pygme and therefore Mr. Montague if the Church of Rome doth not repent and renounce all her will-worship and her humane inventions as the Church of England hath done shee will partake of the same plagues that the people of Israel and Samaria did in this world and finally be deprived of life eternall and all those that do partake with her in her sinnes must partake with her in her plagues therefore Mr. Montague follow Christs counsell come out of Babylon lest you partake with her in her punishment if you will continue in her sinnes Imitate in this the Church of England who obeying the voyce of Christ her head and husband and comming out of Babylon and flying all Idolatry and will-worship proves her selfe to be a true Church and built upon the foundation of Peter and to be the pillar of truth and where salvation may be had And this might suffice to have spoke of wil-worship but in way of a corollary and for direction to all Christans what order to take or what meanes to use for the triall of all Doctrines Disciplines Service or Ceremonies I shall adde a word or two more and so conclude this point Our Saviour in the 11 of Mat. vers 30. gives unto men a Rule of direction which if they follow it will preserve them from all error and keepe them in the right way of serving of God The Baptisme of John was it from Heaven or of men Answer mee saith he inferring if it were of men that then it ought not to be entertained in Gods worship and that the Jewes knew very well In the same manner ought all Christians to examine and try every doctrine either of service ceremony or discipline whether it be of God or of men according to this Rule of Christ and that of Saint Paul in the first of the Thess chap. the 5. v. the 21. Try all things and keepe that which is good Now then Mr. Montague if we examine whose image and superscription every Ordinance beares and carries with it whether Cesars or Gods that is whether it be prescribed by human or Divine authority all the controversy then would speedily be ended for if it be of God and warranted by his Word then all ready obedience is to be yeilded unto it without reluctation when under that notion it is prescribed and ordered by the Magistrate But if it be a meere humane invention and hath no warrant from God our Father we ought to reject it So saith St. Paul the first of the Cor. chap. 7. v. 24. Brethren yee are bought with a price be not servants of men And in the first Chap. of the Epistle to the Gal. v. 8.9 But though we or an Angel from Heaven preach unto you otherwise than that we have preached unto you let him be accursed As I said before so I say now againe if any man Preach unto you otherwise than that yee have received let him be accursed Here the Apostle doubles the curse upon all such as shall teach otherwise for Doctrine Service Discipline or Ceremonies than they were taught by him and the other Disciples And by his owne example in the verse following he teacheth us plainly that if we goe about to please men in receiving their Doctrines we cannot be the servants of God for we cannot serve two masters his words are these verse 10. For do I now perswade or preach mans doctrine or Gods or do I seeke to please men for if I yet pleased men I should not be the servant of Christ all therefore that intertaine and admit of humane inventions in Gods service and worship are proclaimed by the Apostle the servants of men and not of God A businesse of great concernment and worthy of due consideration And truly Mr. Montague if a man should run through all the new Doctrines for Service Discipline and Ceremonies in the Church of Rome and inquire whether they were from Heaven or of men we shall not in all Gods Word find any warrant for them for they are all the inventions of crafty men who imployed their wisdome and abilities of understanding to amuse the people with these outward performances and kept them from the glorious light of the Gospell that by this meanes having put out that shining and burning Candle of Truth they might better vent their Romish ware in the darke and lead the people into errors and by-wayes to the distraction and ruin of their poore soules for imposing upon them all their traditions and will-worship as the service of God and punishing the least neglect of their Ordinances with greater severity than the breach of all Gods Commandements it is manifest to all men that they are not onely the servants of men but lyable to the curse the Apostle here pronounces against all those that teach otherwise than they have received from him and make the poore people also subject to the same condemnation And therefore the Church of England in consideration of the great danger shee was in by reason of the prodigious idolatry and will-worship of the Church of Rome hath timely renounced all these inventions of men and serves God now in spirit and truth as all those that worship aright do John 4. and cleaves only to Jesus Christ and his teaching disavowing all humane inventions in Gods service and therefore is built upon the foundation of Peter and believes as it ought to believe And thus much I thought fit to speak concerning Will-worship And now I am come to the third part of my proposition viz. that the Church of England continueth stedfastly in the Doctrine of the Apostles and Prophets An infallible marke of a true Church By stedfastly continuing I understand such an adhering and cleaving to the Doctrine of the Prophets and Apostles
is of all Christians It was the praise of all the Christians of the Primitive Church that they continued stedfastly in the Apostles doctrine and fellowship and breaking of bread and prayer Acts 2. ver 42. and that they searched the Scriptures as the Bereans And Paul in his Epistle to the Ephesians chap. 2. vers 19 20. for their comfort tels them that they were not strangers and forainers but Citizens with the Saints and of the hâ—ushold of God and confirmes it unto them with a strong reason that they were the people of God and a true Church because saith he Ye are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner Stone So that to continue constantly in the doctrine of the Prophets and Apostles is an irresistible argument and proofe of a true Church and that it is built upon the foundation of Peter Which when the Church of England continueth in swarving in nothing from that rule but alwaies hearing the voice of Christ it is manifest they are his sheep and are of God for so saith Christ John 8. ver 7. He that is of God heareth Gods Words ye therefore heare them not because ye are not of God speaking there to the unbelieving Jewes And chap. 10. My sheepe saith he he are my voice ver 27. And in Chap. 18. ver 17. Every one saith Christ that is of the truth heareth my voice And St. John in his first Epistle chap. 4. ver 6. saith We are of God he that knoweth God heareth us he that is not of God heareth us not Hereby know we the spirit of truth and the spirit of error In these words St. John confirmeth that his own doctrine and the doctrine of all the Apostles was the assured Word of God and that they that were of God did heare it and that they that did not heare it that is obey it were not of God and that by this doctrine alone all men might distinguish truth from errour they that heare this doctrine are of the truth they that heare it not are led by the spirit of errour and are in darknesse Now then Mr. Montague when the Church of England in all things heareth the voyce of Christ and cleaveth onely to the doctrine of the Prophets and Apostles the Church of Rome is not grounded upon the doctrine of the Prophets and Apostles but upon their vain traditions doctrines of men and will not suffer the Word of God to be read amongst the people nor permit the voice of Christ to be heard amongst them this necessarily followes from thence that the Church of England is a true Church and built upon the foundation of Peter and the Church of Rome is a false Church and founded upon errour and delusion And therefore Mr. Montague if you desire salvation come out of that confused Babylon into the bosome of the Church of England that teacheth the way the truth and the life and you will finde rest unto your soule And this shall satisfie to have spoken of this third part of my proposition Now I come to the fourth part viz. that in the Church of England the Gospell is purely preached repentance towards God and faith toward our Lord Jesus Christ and the Sacraments rightly administred and in which there is the true invocation of God Another infallible and never deceiving note of a true Church which were it single and alone were sufficient to evince to the whole world that the Church of England is a true Church and built upon the foundation of Peter and therefore believes as it ought to believe By the pure preaching of the Gospell and right administration of the Sacraments and the true invocation of God I understand when all things are done in the ministry and preaching of the Gospell and administration of the Sacraments and invocation of the name of God and prayer according to Christs institution and according to the commission delivered unto the Apostles without addition of any thing or diminution but observing all things according unto the rule prescribed in all punctuall manner by such as God hath fitted for wisdome learning and all divine knowledge for that holy imployment and who doe accordingly in all uprightnesse sincerity and godly simplicity following the example of Paul 2 Cor. 2. vers 17. We saith he are not as many which make merchandise of the Word of God but of sincerity but as of God in the sight of God speake we in Christ The Apostles did nothing in the ministry craftily or coveteously or lesse sincerely than they ought as more fully is expressed in chap. 4. ver 2. where he saith We have cast from us the cloake of shame and walke not in crafrinesse neither handle we the Word of God deceitfully but in declaration of the truth we approve our selves to every mans conscience in the sight of God The Apostles preached the Gospell without subtilty and deceipt seeking no lurking-holes to cover their shamelesse dealing they preached not with excellency of words as Paul in 1 Cor. 2. declares or of wisdome in shewing the testimony of God which was the Gospell neither was their word and preaching in the inticing speach of mans wisdome but in plaine evidence of the Spirit and of power and not for self-ends After this example of the blessed Apostle is the Gospell preached by the Ministers of the Church of England who dispense the Ordinances according to their Commission neither adding nor detracting from it in any thing but withall care sedulity and watchfulnesse without base ends and self-respects attend upon the Ministry in their particular places and as they are made Watchmen unto their flockes by God himselfe so they receive the word from his mouth and give warning to the people Ezek. 3. ver 17. and they swerve not from the rule which will the better appeare if we examine the Commission the Lord Jesus gave to the Apostles Matth. 28. ver 19. Goe therefore saith Christ and teach all Nations baptizing them in the name of the Father and the Sonne and the holy Ghost Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway untill the end of the world Their commission was limited that they should speake nothing but what Christ commanded them nothing of their owne heads and braines and keeping themselves within their limits they were ever sure of Gods presence and assistance who had promised them and all their successours in so doing to be with them to the end of the world they were bound therefore to teach nothing but Gods commands and that the holy Apostles observed and commanded all men though an Angel from Heaven should teach otherwise than they had taught them not to heare them under a fearefull curse Galat. 1. Now when the Church of England diligently keepes it selfe to the Commission given by Christ unto his Apostles and preaches the Gospell in all purity without any mixture of their owne
he shall be saved c. in the which words there are two things observable the first that Christ onely is the doore of Heaven no entrance but by him according to that of Saint Peter Acts 4. ver 12. Neither is there salvation in any other for among men there is given no other name under Heaven whereby we must be saved The second thing out of these words observable is this that they that enter in by this doore shall be saved and by no other meanes for John 14. ver 6. Christ saith I am the way the truth and the life no man commeth unto the Father but by me In which words Christ doth not onely teach us that he is the way but asserts that there is no other way to come unto God but by him if we will be saved therefore whatsoever waies to salvation either men doe devise and invent or the devill suggests to abuse the world God hath appointed no other way to Heaven and to be saved by but Jesus Christ alone he onely is the Mediator both of Jewes and Gentiles Ephes 2. vers 18. For through him we both have an accesse by one spirit unto the Father And in chap. 3. v. 12. In whom we have boldnesse and accesse with confidence by the faith of him what neede then have men of any other Mediator seeing that the Son Jesus Christ makes the Father propitious and favorable unto us and seeing that entring in by the doore we attaine unto salvation which is the end of our hope 1 Pet. 1. When Christ ascended into Heaven he promised his Apostles to send them his holy Spirit the Comforter which should lead them into all truth and solace them and helpe them in all their tribulations and S Paul in the 8 of the Rom. v. 26. saith Likewise also the Spirit helpes our infirmities for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for us with groanings which cannot be uttered and hee that searcheth the heart knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the Will of God Now let us take notice how the Spirit of God teacheth all men to pray who knoweth best what is the Will of God Yee have not saith the Apostle verse 15. received the Spirit of bondage againe to feare but yee have received the Spirit of adoption whereby yee cry Abba Father that is with earnestnesse to cry Father Father Those then that call upon Saints and Angels have not as yet received the spirit of adoption who teacheth them alwayes to direct their Prayers unto God and to cry Father Father but the Spirit of error and delusion And in Gal. 4. v. 6. Because yee are Sonnes saith the Apostle God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father From the which words as from the former it is easy to conclude that they that teach men to call upon Saints and Angels are not guided and moved by the Spirit of God and Christ for all the Prayers that the Spirit of God and Christ frame in our hearts are addressed and directed unto God alone Withall we may observe in both the places cited that the Spirit teacheth us not onely to say but makes us cry Abba Father thereby instructing us to cast away all vaine feares and to come unto God with confidence and all assurance according to that in the. Heb. 4. v. 15 16. For we have not an High-Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin Let us therefore come boldly unto the Throne of Grace that we may obtaine mercy and finde grace to helpe in time of neede Here againe we are directed to come unto God only and to our Mediator when we approach to the Throne of grace neither can we addresse ourselves to any other better than unto Christ in regard that he best knowes our necessities before whom there is not any creature that is not manifest and in whose sight with whom we have to doe all things are naked and open neither is there any that has more compassion and is more touched with a feeling of our infirmities than hee who was in all points tempted like as we neither is there any that has more ability and all-sufficiency to succour help or save us than Christ who has all power in Heaven and Earth given him for the good of his people and reliefe of his Church And in regard likewise that all our Prayers Supplications and Thanksgivings are spirituall Sacrifices and all Sacrifices ought only to be offered to God alone and that in the name and mediation of Jesus Christ As Judges 13. v. 16. If thou wilt offer a burnt offering thou must offer it to God alone Psal 50. v. 14. Offer unto God thanksgiving and pay thy vowes unto the most High and call upon me in the day of trouble I will deliver thee here we see that all Thanksgivings and prayses must be given to him onely to whom wee put up our Prayers and according to this rule have all the holy Prophets Apostles and all the Saints powred out their Prayers and Praises to God alone in the name of Jesus Christ and have directed others so to do as Eph. 5. v. 20. Giving thankes alwayes for all things unto God even the Father in the name of our Lord Jesus Christ and saith Peter in his first Epistle Chap. 2. v. 5. Yee also as lively stones be made a spirituall house an holy Priest-Hood to offer up spirituall Sacrifices acceptable to God by Jesus Christ And therefore they will not be acceptable except they be offered up in the name of Jesus Christ And Heb. 13. v. 15. Let us therefore by him offer the sacrifice of prayse alwayes to God that is the fruit of the lips giving thanks to his name So that if we wil follow the direction of God the Father Sonne and holy Ghost and be taught by God as all believers are Iohn 6. v. 45. then all our prayers Supplications and Thanksgivings are to be put up to God alone in the name and mediation of Jesus Christ and by the assistance of the holy Spirit And this is the Doctrine that all true Christians are bound to persevere and continue in to the last drop of their bloud and if an Angell from Heaven should teach us any other doctrine as invocation of Saints and Angels he is to be accursed Gal. 1. v. 8. The Apostle in that place alluding unto that which is spoken in the first of the Kings chap. 13. where the Prophet sent by the Lord to cry against the Altar of Ieroboam was commanded not to eate bread or drinke water nor to returne the same way and so he answered the King inviting him to goe to his house that if he would give him halfe his house that he would not go with him and gave him a
in that you neither denied major nor minor nor any part of it directly as you had done in your former replies and answers for that indeed you could not now doe the truth was so cleare but in regard also of the obscurity of your expressions and your often affirming and denying the same thing of which you could give no reason to those Gentlemen that were present although they often desired it I will therefore first set downe as well as I can the sum of your answer and bring that into order that was confusedly by you delivered and then relate the severall arguments and reasons I then made to your evasions Your first evasion was That to acknowledge both the natures of Jesus Christ and all his Offices and to believe in him as he was set forth and qualified in the holy Scripture was not sufficient enough to make a Church to be built upon the foundation of Peter And your reason as you said was because to believe in Jesus Christ effectually and sufficiently to salvation consisted in that we conformed our selves to a beliefe which is speculative and to a religion that is practicall in that the Church of Christ was determined in these two points to believe what was rightly delivered to us for speculative and then the externall practice of religion I have set downe your answer as I finde it taken by those that writ it verbatim not trusting wholly to my owne memory But before I relate the answer I then gave you I will first discover the danger and obscurity yea confusion that is in your language and words by which you thought to evade the dint of my argument the truth of which all the force and wit of man can never prevaile against You first affirmed that it was not enough to be built upon the foundation of Peter to acknowledge both the natures of Jesus Christ and all his Offices and to believe in him as he was set forth and qualified in holy Scripture for otherwise to what end were these your words uttered to evade the force and dint of my argument And this is as much as to overthrow all Christian religion and to deny the holy Scripture which offers salvation upon the termes of believing Jesus Christ as he is declared and made knowne in the Gospell for Paul in his first Epistle to the Corinthians chap. 2. v. 2. I determined not saith he to know any thing among you save Jesus Christ and him crucified A sublimer knowledge and a more excellent learning Paul aspired not unto than to the knowledge of Christ and him crucified and that indeed is a knowledge surpassing all knowledge having both the promise of this life and of that which is to come and brings a man to eternall happinesse For this is life eternall saith Christ John 17. to know thee to be the onely true God and whom thou hast sent Jesus Christ Now Mr. Montague tell me I beseech you wherein doth the knowledge of Christ consist but in understanding this that when he was in the form of God and thought it no robbery to be equall with God he made himselfe of no reputation and tooke upon him the forme of a servant and was made in the likenesse of men Phil. 2. ver 6 7. So that being both God and man he became our Mediator and hath visited and redeemed his people and is the horne of our salvation as he is described in the first of Luke v. 68 69. that hath overcome and vanquished all our enemies by his power as he was our King and has made our atonement with God as he was our Priest being our Mediator both of satisfaction and intercession and in that as our Prophet the wisdome of the Father he hath fully declared the will of his heavenly Father in his holy Word according to the which we ought to square and order our lives in the distinct knowledge of all which things and believing and practising what is declared in the holy Scripture is the whole worke of a Christian and the onely cause of building any upon the foundation of Peter And yet in your dialect Mr. Montague there is more required in a Christian to make him believe aright than to acknowledge both the natures of Jesus Christ and all his Offices and to believe in him as he is set forth unto us and declared in his holy Word which is indeed to overthrow all Christian religion though perhaps you intended no such thing But they Master Montague that will oppose the truth many times expose themselves to great danger running into many errours But let us heare the reason of that your assertion Because say you to believe in Jesus Christ effectually and sufficiently to salvation consists in this that we conforme our selves to a beliefe which is speculative and to a religion that is practicall in regard that the Church of Christ was determined in these two points to believe what is rightly delivered to us for speculative and then the externall practice of Religion By all which if you had understood that in true Religion theory and practice must alwaies goe together and that they were inseparable there had been no controversie between you and me but the very truth is there is a mystery of iniquity in your expressions For what can any man understand by your words when you say to believe in Christ Jesus effectually and sufficiently to salvation consists in that we conforme our selves to a beliefe which is speculative and to a religion which is practicall if you meane not by your beliefe speculative and your religion practicall the knowledge of both the natures of Jesus Christ and all his Offices and to believe in him as he is qualified and set downe to us in his holy Word and the ordering of our lives according to the rule and direction of the same which is all that true religion consists in Now I say if you make your beliefe speculative and your religion practicall a thing divers and different from the knowledge of both the natures of Jesus Christ and all his Offices and relying onely upon him for salvation and believing in him as he is qualified and declared to us in the Gospell and living according to the rule of his holy Word then of necessity you bring in a new religion of your owne altogether unknowne to the Christian world a speculative beliefe and a practicall religion which doth not consist in the knowledge of God in Jesus Christ and the knowledge of our selves in which onely consisteth life eternall So that to speake the truth you are in Babylon and confusion it selfe And now Mr. Montague I come to the answers I then made and gave to your evasions but by the way I cannot but put you in mind of a promise you made me upon my demand which was this if I should clearely and evidently prove unto you that the Church of England taught all those things for speculation and practice that made us believe effectually
meanes of attaining this faith by which they may save their soules is the preaching and hearing of the Word and as this faith is attained to by hearing so it is dayly increased by the same as also by the right use and administration of the holy Sacraments and Prayers to all which duties they stir up the people with all sedulity and godly care And that they may the more deterre them from sinne and all manner of evill they do not onely declare unto them the horror of sinne and the present danger of it as that it is the cause of all miseries and calamities here but that it will also bring endlesse and eternall misery upon them hereafter and that they must all appeare at the last day before a dreadfull Judge there to give an accompt of whatsoever they have done in the body whether good or evill 2 Cor. chap. 5. vers 10. And that they should not deceive themselves for God is not mocked for whatsoever a man soweth that shall he also reape for hee that soweth unto the flesh shall of the flesh reape corruption but he that soweth unto the spirit shall of the spirit reape life everlasting Gal. 6. v. 7 8. So that if we run through all the Theoricall part of Divinity you shall not finde the Church of England failing or defective in any point of beliefe speculative that is required and necessary for salvation when it teacheth every thing that Christ himselfe requires at mens hands that they should know to make them blessed Now all the knowledge that makes men blessed and that Christ injoynes them is the knowledge of God and of Jesus Christ and self-deniall This is life eternall saith Christ Iohn 17. to know thee to be the only true God and whom thou hast sent Iesus Christ And Mat. 16. If any will be my Disciple let him deny himselfe and come after mee Now I say when the Church of England teacheth the people the knowledge of God in Jesus Christ and the knowledge of themselves it teacheth all things for beliefe speculative for all speculative Divinity is contained in these two poynts And this shall suffice to have spoke of the Theoricall part of Divinity wherein the Church of England doth her duty And now Mr. Montague I will as briefly as I can declare and prove that the Church of England fayleth nothing in teaching all things for Religion practicall for in that shee teacheth us our whole duty both towards God and towards our Neighbour what we should doe and what wee should not do in the whole course of our lives for the pleasing of God and avoyding of sin and misery she doth her duty also in the practicall part of Divinity perfectly and fully For as all speculative Divinity consists as I sayd before in the knowledge of God and of our selves so all practicall Religion consists in the performance of our duty towards God in giving him his due honour and such a worship and service as he requires of us in his Word and that is spirituall as wee see John 4. vers 24. God is a Spirit and they that worship him must worship him in Spirit and Truth And in performing all offices of love and charity to our Neighbour and carrying our selves unblamably in this present World Jam. 1. vers 27. Pure Religion and undefiled saith S. Iames before God and the Father is this to visit the fatherlesse and the Widow in their affliction and to keepe themselves unspotted from the World and in observing and fulfilling that royall Law chap. 2. vers 8. in loving our Neighbour as our selves In these two points consists all practicall Religion which is nothing else but a framing of our whole lives according to the Law of God considering that we are not at our owne disposing nor at our owne liberty but consecrated and dedicated unto God and therefore wee must deny our selves and forsake our owne reason and resigne our selves up to be guided and governed by the Word and Spirit of the Lord in all things belonging unto his worship And that wee ought not to seeke after those things that are our owne but those things that are according to the Will of God and tend to the advancement of his glory and Kingdom and in this does our practicall Religion concerning God consist and our love and duty towards our Neighbour is contained in these two things in being kindly affectioned one towards another with brotherly love in honour preferring one another Rom. 12. v. 10. In doing nothing through strife and vaine-glory but in lowlinesse of mind each esteeming others better than themselves Phil. 2. vers 3. And then in imploying our selves to the uttermost of our abilities with all sincerity and truth of affection and unfained love to procure their good and emolument in all things And under these two heads the love of God and of our Neighbour is comprised all the practicall Divinity or Religion the Word of God makes knowne unto men and requires at our hand Which when the Church of England doth dayly publish unto the people and teacheth all things concerning them fully it is aboundantly evident to any unpartiall man that she teachteh all things both for Theory and practice necessary for salvation and for the proving of her selfe to to be a true Church the ground and pillar of truth and to be built upon the foundation of Peter And as this conclusion doth necessarily issue upon the premises for the proofe of the truth of the Church of England so on the contrary this likewise will of necessity follow that that Church that neither teacheth those things that belong unto the beliefe speculative nor to the Religion practicall cannot be a true Church And I am confident Mr. Montague that you your selfe upon deliberation will not deny it And then also any man may inferre that the Church of Rome cannot be a true Church nor the ground and pillar of Truth when shee neither teacheth the people the true knowledge of God and of Jesus Christ nor the knowledge of themselves nor makes knowne unto them the spirituall way of worshipping him which he requires nor teacheth them their love and duty towards God and towards their Neighbour which God commands but with far greater reason they may conclude that the Church of Rome is not a true Church if they consider also that the Church of Rome not onely neglecteth her duty in not teaching the people the true knowledge of God and of themselves but also in that shee taketh away the Key of knowledge from them snatching the Word of God out of their hands and hindering the pure preaching of both Law and Gospel by which men might be saved and setting up an idolatricall worship and bringing in a new service of their owne devising and in that also that the Church of Rome doth not teach the people love towards their Neighbours the true servants of God but hatred and animates them to persecute them with fire and faggot
set down all the things distinctly plainly and orderly that there may be no difficulty in reading of them the third thing observable is the reason why they were written and not left to Tradition because saith the Evangelist thou maist know the certainty of those things wherein thou hast beene instructed So that the Lord declares by these words that the Pen-men of the holy Scripture did not write accidentally and upon any slight occasion and of their own wills and peculiar motion but that they were moved unto it by God himselfe and that all Scripture was given by Gods inspiration and command and for this end that they may know the certainty of the things wherein they have beene instructed which otherwise they could not have knowne by reason of the great variety and difference that would have beene in them if they had beene delivered by Tradition for every one would have added and detracted as had seemed best unto him unto the story as we see it dayly in all matters and occurrences out of a mans owne sight and beholding with what variety these things many times are related so that no man can tell the truth of them till the eye-witnesses or standers by give the true relation of them by writing to the World which men ordinarily use to believe especially if these men be of credit and reputation that pen them So for the very same end that the certainty of these things might bee knowne that Christ both taught did and suffered for the Redemption of mankind and for the good of the Church to the end of the World the Lord moved holy men to both speake and write what was spoke and written in the old and new Testament for the learning of his people and the teaching of them Patience Comfort Hope Faith and all other graces and that they might indeed have the certainty of his will and pleasure what to cleave and stick to and from which they may not be moved though they should be taught otherwise by an Angell from Heaven Gal. 1. vers 8. And this I say was the end of the writing of the holy Word of God and that by Gods inspiration dictate and command and not accidentally as the Church of Rome blasphemously affirmeth for the enervating of the authority of the holy Scriptures and indeed for the overthrowing of the honour and dignity of our great Prophet Christ Jesus who otherwise should not be as faithful as Moses in the house of God if he had not commanded all things to be writ that he would have taught to his people which is blasphemy to thinke And thus much shall suffice to have spoke for proofe of my first argument that the holy Scriptures were written by Divine inspiration and Gods command and of set purpose and not accidentally and by the Will of men My second Argument is this That which was written for the safety of the people and for the preserving of them in the true Religion that was not accidentally written or by the will of man but by Gods appointment and of set purpose and for the good of all the Church but the holy Scriptures were written for the safety of the people and for the preserving of them in the true Religion Ergo they were not accidentally written or by the will of man but by Gods appointment and of set purpose For proofe of this heare what Paul saith Phil. 3. vers 1. Finally my Brethren saith he rejoyce in the Lord. To write the same things to you to mee indeed is not grievous but for you it is safe Beware of doggs beware of evill workers c. He had preached unto them and taught them the Truth formerly and given them also caveats to take heede of and beware of doggs and of evill workers that is of false Teachers but he did not thinke that sufficent for their safety and for the preserving of them in the Truth unlesse he did set downe in writing the sum of what he had taught and send it unto them with a command also that they should walke and order their faith and manners their lives and conversations according to that they were instructed in by him both in word and example vers 16. Saying let us walke by the same rule I then gave you and now in writing send unto you and see yee swarve not from it and from our example for it is safe for you so to do and by that you shall be preserved from the errors of false Teachers But take notice I pray of the Apostles expression he doth not say only that it was for their safety that he wrote unto them but that it was for their safety that he wrote the same things hee had taught them before to shew unto all men their weakenesse how soon they are ready to forget the things that are taught them of God and how frayle they are and ready to be seduced from the true Religion if they had not the Scripture to guide and direct them and if the Christians in the Apostles time had need of the written word for their safety and that they might be preserved from the errors of the times and they were then tyed to be ruled and governed by them how much more neede have we of the holy Scriptures now when wee have not the holy Apostles amongst us and with how much care and diligence ought we constantly to reade and cleave unto the holy Scriptures seeing that they were by Gods appointment and inspiration and not accidentally written for this very purpose that they might be a rule of direction to us for the preserving of us in the true Religion S. Peter likewise in his second Epistle chap. 1. confirmeth the same truth in these words vers 12. Wherefore I will not be negligent to put you alwayes in remembrance of these things though yee know them and be established in the present truth 13. Yea I thinke it meete as long as I am in this Tabernacle to stir you up by putting you in remembrance vers 15. Moreover I will indeavour that yee may be able after my decease to have these things alwayes in remembrance In these words we may take notice of these particulars first that those S. Peter wrote unto were not ignorant people but knowing and understanding people and such as were grounded and established in the Truth the second particular that S. Peter neverthelesse thought it meete to stirre them up and put them in remembrance whiles he lived and that they might also be able after his decease to have these things alwayes in remembrance and that the Scriptures might be the everlasting rule to all sorts and degrees of people yea the most learned and knowing men and the most established in the Truth have need of the Scriptures for their still direction and that not for a time but alwayes and this was the end for which the holy Scriptures were pend and that by Gods own appointment who inspired the holy Prophets and Apostles
their owne good that their daies might be multiplied and the daies of their children as the daies of Heaven upon the earth vers 21. So that it had been a prodigious thing in Israel to forbid the people the reading of Moses his writings and books when God commanded all the people without exception to write his Laws upon the posts of their doores and upon their gates to the end that all men of what ranke or quality soever they were might read them and square their lives according to them and yet the Church of Rome contrary unto Gods command forbids the people either to read or have the Scripture in their houses And in the 34. of Isaiah ver 16. Seeke ye out of the booke of the Lord and read c. The Prophet here addresseth his speech to all the people of the earth as is evident by the beginning of the chapter And in Malachi 4. vers 4. Remember ye saith the Prophet the Law of Moses my servant which I commanded unto him in Horeb for all Israel with the Statutes and judgements Here likewise all the people are commanded and enjoyned to the reading and remembring of Moses Law Yea Kings themselves and Governours are commanded to read the Law and to governe themselves and the people committed to their charge according to the Law of God Deut. 17. ver 18 19. And it shall be when he sitteth upon the Throne of his Kingdome that he shall write him a copy of this Law in a booke out of that which is before the Priests and the Levites And it shall be with him and he shall read therein all the daies of his life that he may learne to feare the Lord his God and to keep all the words of his Law and these statutes to doe them that his heart be not lifted up above his brethren and that he turne not aside from the Commandement to the right hand or to the left to the end he may prolong his dayes in his Kingdome hee and his children in the middest of Jsrael Hâ—re we see the Kings themselves are as strictly commanded to keepe the Law of God as the meanest of the people And Josua 1. v. 7 8. Only be thou strong and very couragious that thou mayest observe to doe according to all the Law which Moses my servant commanded thee turne not from it to the right hand or to the left that thou mayest prosper whithersoever thou goâ—st This book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to do according to all that is written therein for then thou shalt make thy way prosperous and then thou shall have good successe Josua was the Generall of their Army and yet hee is by an expresse command injoyned to reade and meditate in the holy Scriptures night and day and commanded not to turne to the right hand or to the left but to order his life and governe the people according to the same all the dayes of his life And Josua in the 23 Chap. vers 6. exhorts the people saying Be ye of a valiant courrage to observe and do all that is written in the book of the law of Moses that ye turne not there-from to the right hand or to the left He ties all the people to the written Law and commands universall and constant obedience unto it and promiseth them blessings from God if they shal obey and pronounceth judgements from God against them if they shall rebell and be disobedient and for the more animating of them to the duty of obedience he sets his own example before them Chap. 24. v. 15. with his resolution that hee and his house would serve the Lord if others would not and by that he teacheth every one their duty that if all the world would go from God yet every one of us is particularly bound to cleave unto him and the way to cleave unto the Lord is to follow the direction of his Law and continually to have it before our eyes and in our hearts according to Solomons counsell frequently set down My sonne saith he Pro. 3. vers 1. Forget not my Law but let thy heart keepe my Commandements for length of dayes and yeares of life and peace shall they adde unto thee Let not mercy and truth forsake thee binde them about thy necke write them upon the Table of thy heart So shalt thou finde favour and good understanding in the sight of God and man Solomon contents not himselfe only to teach all men their duty but withall shewes them the benefit that redoundeth and ariseth from it viz. All manner of blessing according to that of S. Paul the first of Timoth. chap. 4. vers 8. Godlinesse is profitable unto all things having promise of the life that now is and of that which is to come And in the sixth Chap. vers 20. My sonne saith he keepe thy fathers commandement and forsake not the Law of thy mother That Law saith Solomon that God gave unto thy Father and to thy Mother and injoyned them in the sixt of Deut. and the 11. to teach unto their children that Law and Commandement keep thou and forsake it not yea binde them continually upon thine heart and tie them about thy neck When thou goest it shall leade thee when thou sleepest it shall keepe thee and when thou awakest it shall talke with thee for the Commandement is a Lampe and the Law is light and reproofes of instruction are the way of life Infinite places more might be alledged out of all the holy Scriptures of the old Testament where all the holy Prophets exhort the people to the studying meditating and reading of the Law and where they pronounce them blessed that delight and meditate in the Law night and day Psal 1. But now let us see what Christ and his Apostles taught us in the new Testament and what the practise of all the Saints and holy men of God was in those dayes Christ in John 5. v. 38. saith Search the Scriptures for in them yee thinke to have eternall life and they are they that testify of mee And in Luke 16. vers 29.30 in the person of Abraham hee sends all that deâ—â—re salvation and to be freed from the torments of Diâ—eâ— to Moses and the Prophets and bids them heare them And tells them farther 〈◊〉 if â—â—y will not heare Moses and the Prophets though one should arise from the dead they would not be perswaded no miracles will be so prevalent and available either to instruct them or deterre them from their sinfull courses as Moses and the Prophets and therefore the Lord Jesus the Prophet of his Church ties them to the written Word And in both these places our Saviour speaketh unto all the people and not unto the Doctors and Teachers onely And S. Paul the Doctor of the Gentiles writing to the Colossians and in them to all Christians as S. Peter in his second Epistle confirmeth
Chap. 3. vers 16.17 saith Let the Word of God dwell in you richly in all Wisdome teaching and admonishing one another in Psalmes and hymnes and spirituall songs singing with grace in your hearts to the Lord. And whatsoever yee do in word or deede do all in the name of the Lord Jesus giving thanks to God and the Father by him words Mr. Montague worthy of serious consideration The Apostle sayes not let the Word of God be received into your Families and be sure you have it among your Bookes that you may now and then reade it but saith he let it dwell in you let it be in your hearts and reside there and let it dwell richly in your hearts not in a poore and beggerly manner content not your selves only with the knowledge of some parts of it and storyes of it but be furnished with the full knowledge of all the holy Scriptures that like the good Scribe you may be ever able and ready to bring out of the old and new Treasury that is out of all the old and new Testament the sweete and comfortable promises and gracious instructions by which you may alwayes be able in all conditions to support and comfort your selves and teach and instruct others and let it be your rule and direction for the ordering of your thoughts words and actions that whatsoever you do in word or deede you may doe all in the name of the Lord Jesus all according to his will that you may with rejoycing call upon his name for his speciall assistance and blessing upon what you either do or goe about which you with boldnesse and assurance of being heard may doe if you do that which is good and according to his will and word and therefore be sure you do nothing neither secretly nor openly that you have not a warrant for out of Gods Word and in the doing of the which you may never be ashamed though all the World did see you which you shall never be if you follow the direction of the Word of God and continually set the rule of his Law before your eyes and have it written in your heart which will ever teach you that we being delivered out of the hands of our enemies might serve him without feare in holinesse and righteousnesse before him all the dayes of our lives Lu. 1. vers 74.75 These are the imployments of Christians holinesse and righteousnesse before him in Gods presence not for a time but all the dayes of our lives universall and constant obedience to be holy in all manner of conversation is required of Christians by the Law of God 1 Pet. 1. and that yee may be alwayes thus imployed and taken up and teach and admonish others concerning their duty and speake the Oracles of God 1 Pet. 4. vers 11. Let the Word of God saith he dwell in you richly let it alwayes cohabit with you and reside in your soule that you may live by faith and die with comfort and therefore doe nothing contrary unto this blessed Word and grieve not the holy Spirit of God by whom you are sealed unto the day of Redemption Ephes 4. vers 30. Mr. Montague I shall now intreate you a little to consider with your selfe and examine how the Church of Rome obeyes these-precepts and commands of God and of the great Prophet and of the blessed Apostle and whether or no by her disobedience and Rebellion shee deservedly hath not lost the Title of a true Church which by S. Paul first of Tim. 3. is called the ground and Pillar of truth in that every true Church putteth not the Candle and light of the Word under a Bushell but setteth it up and holdeth it forth maintaines and defendeth it and offereth it to the view and hearing of every one But doth the Church of Rome this Mr. Montague Nay doth shee not take the Word of God the everlasting Gospell out of the hands of the people and deprive them of that Key of knowledge and punish the reading of it with severest cruelty and the but having of it in their houses in the vulgar Tongue with the Inquisition and death Christ our Prophet sayth Search the Scriptures S. Paul the Teacher of the Gentiles sayth Let the Word of God dwell in you richly c. And the Church of Rome prohibiteth the reading of the Scripture and is so farre from letting the Word of God dwell in the hearts of the people that shee will not permit them to have it in their houses How then is she I pray you the ground and pillar of Truth when shee is the mother of error and confusion for our Saviour in the 22 of Matthew sayth Yee erre not knowing the Scriptures That Church then that taketh away the Scriptures from the People is no true Church but an erroneous and false Church Consider I pray what I say and suffer not your selfe to be deluded But I will go on a little farther to shew the wickednesse and sacrilegious dealing of the Church of Rome in this point and how farre shee is gone from both the precepts of God and of our Lord Jesus Christ and of all the holy Apostles and from the example and practice of all the Primitive Christians whose examples in all well-doing wee are bound to follow Christ in Luke 11. vers 28. sayth Blessed are they which heare the Word of God and keepe it If they be blessed that heare the Word of God and keepe it then they also are no lesse blessed that reade the Word of God and keepe it So saith S. John Revel 1. chap. 3. Blessed is he that readeth and they that heare the words of this Prophecy and keepe those things that are written therein for the time is at hand If our Saviour Christ and his blessed Apostles were upon the earth men and women would desire to heare their Sermons What a wickednesse and sacriledge thâ—n is it in the Church of Rome to hinder the people of blessednesse and to keepe them from happinesse and life eternall when they will not let them read the Sermons Christ and his Apostles preached unto the people What will they be able to answer to the righteous Judge of the whole World at the last day for their unrighteous and unâ—ust dealing in robbing the poore people of the Word of Life S. Peter saith 2 Epiâ—t chap. 1. vers 19. Wee have a more sure Word of prophesy to which you dâ—e well to take heed as to a light in a darke place Here S. Peter prayses and commends those that reade the holy prophets and his pretended successor the Pope hee blames those that reade the Gospell and punisheth with fire and faggot those that have either Law or Gospell in their houses What thinke you Mr. Montague of this businesse Tell mee ingenuously the next time I see you what you thinke of your father the Pope whether hee be not as honest a Genleman as ever went over a house Now I pray looke upon the practice
certainty of all that Christ both did and spak in the knowledge and believing of the which consists our Eternall happinesse and salvation And this Mr. Montague might suffice to have spoke to prove the al-sufficiency of the Scriptures without Traditions but I will yet adde a few more arguments to establish this Truth more fully and so much the more willingly I do it because it is a point of so great concernment and that about which there hath been and is the greatest contestation betweene us true Catholicks and you Papists S. Luke affords us an other evident testimony to prove the al-sufficiency of the holy Scriptures Acts 1. vers 1. The former Treatise saith hee have I made O Theophilus of all that Jesus began both to do and teach untill the day in which hee was taken up c. From which words I thus argue Those Bookes and writings that containe in them all things that Jesus Christ both did taught and suffered for the redemption and salvation of mankind by the knowledge and faith of the which men may be saved they containe all things in them necessary to salvation and have no need of any humane Traditions to be joyned unto them for the making of them a perfect Rule But the Scriptures of the new Testament comprehend in them all things that Jesus Christ both did taught and suffered for the redemption and salvation of mankinde by the knowledge and faith of which men may bee saved Ergo the Scriptures containe all things in them necessary to salvation The evidence of the truth of this argument is so manifest that besides Lukes owne Testimony which is enough for ever to stop the mouth of all gainesayers the very Rhemists themselves your owne witnesses do acknowledge it whose notes upon this place you may at your best leasure looke on their words are these Not all particularly for the other Evangelists wrote divers things not touched by him but all the principall and most necessary things These Mr. Montague are the expressions of your own men in which observe these two concessions The first that they do acknowledge that at that time that S. Luke writ his Gospell The other Evangelists had writ diverse things not touched by him And this overthrowes your opinion that when S. Paul writ unto Timothy that the Scriptures of the new Testament were not then pend but delivered only viva voce and by Tradition and this was long before that time that S. Paul writ to Timothy The second thing that they grant which is as much as I desired is this that S. Luke himselfe had writ all the principall and most necessary things so that if the principall and most necessary things to salvation were written by Luke alone and the other things of lesse necessity were written by the other Evangelists then by your owne witnesses it followeth Mr. Montague that all things necessary to salvation are comprised and contained in the Scriptures of the new Testament compleatly and fully and therefore they are absolutely in themselves perfect and have no neede of any humane Traditions for the making of them an intire and perfect rule And truly Mr. Montague I dare at any time undertake this taske against all the Papists in the would to prove that if wee had nothing but the very writings of S. Luke I meane the Gospell written by him and the Acts of the Apostles that there were enough pend for the salvation of men and that there were no just cause of complayning of the in-sufficiency of the Scripture seeing that the knowledge and believing of those principall and most necessary things are able to save our soules as most certaine it is the knowing and believing of what hee writ is sufficient to salvation But when God of his infinite favour and goodnesse to mankinde hath by so many of his blessed Servants Apostles and Evangelists in so many severall Gospells and Epistles besides the revelation of S. Iohn so abundantly declared his heavenly good will and pleasure it is not onely an intolerable ingratitude in any not to acknowledge it but also an insufferable blasphemy to accuse all the Scriptures of imperfection yea it is indeed an overthrowing of the Lord Christs propheticall office and to give the Spirit of God and his holy Apostles and Evangelists the lie when they affirme the contrary saying in expresse words that they have writ all things necessary to salvation as by the Testimonies following will appeare See what S. Iohn saith concerning this businesse of so great consequence Chap. 20. vers 30.31 And many other signes truly did Iesus in the presence of his Disciples which are not written in this Booke But these are written that you might believe that Jesus is the Christ the Sonne of God and that believing yee might have life through his Name than the which there cannot be a more pregnant proofe to shew the sufficiency of what was written to salvation The argument from these words is this That which teacheth and declareth unto us the soveraigne and chiefest good and the meanes of attaining unto this good that containes all things in it necessary to salvation But the holy Scriptures doe teach and declare unto us the Soveraigne and chiefest good to wit life eternall and the meanes of attaining this life eternall to wit faith in Jesus Christ Ergo The Scriptures containe all things in them necessary to salvation If Mr. Montague you have a minde to confute this Argument you must then dispute against the Gospell of S. Iohn which confirmeth it But heare Mr. Montague what he saith in his first Epistle vers 1. 3.4 That which was from the beginning which wee have heard which wee have seene with our Eyes which wee have looked upon and our hands have handled of the Word of Life That which wee have seene and heard declare wee unto you that yee may also have fellowship with us and truly our fellowship is with the Father and with his Sonne Jesus Christ And these things write wee unto you that your joy may be full The Argument from these words I thus frame The holy Apostles did hear and see whatsoever was necessary to salvation but the Apostles did declare set downe pen and record in their writings whatsoever they thought usefull requisite and sufficient for the attaining of eternall life Ergo the Apostles have declared and set down in their Bookes and writings whatsoever is necessary to salvation and to affirme the contrary is to give the Spirit of God and the holy Apostle the lie who in expresse tearms assert it For the Minor it is also manifest out of the same words For that which unites us with the Father and with his Sonne Jesus Christ and makes our joy compleat that undeniably containes all things necessary to salvation but the holy Scriptures unite us with the Father and with his Sonne Iesus Christ and make our joy compleate Ergo they containe all things necessary to salvation And the same Apostle in the
17 Chapter of his holy Gospell vers 3. has these words This is life eternall to know thee to be the onely true God and whom thou hast sent Jesus Christ Out of the which place I thus reason That which teaches us the knowledge of the onely true God and whom hee hath sent Iesus Christ which is life eternall that containes all things in it necessary to salvation but the holy Scriptures teach us the knowledge of the onely true God and whom hee hath sent Jesus Christ which is life eternall Ergo The holy Scriptures containe in them all things necessary to salvation The Major is the Text the Minor you dare not deny but if you or any shall it hath beene sufficiently confirmed by the former discourse And these Arguments may satisfy any rationall creature for the proofe of the sufficiency of the holy Scriptures without the additions of any humane Traditions for the making of them compleate but by way of a corollary I shall yet adde a few proofes more Heb. chap. 1. vers 1.2 God saith the Authour of that Epistle Who at sundry times and in diverse manners spake in time past unto the Fathers by the Prophets hath in these last dayes spoken unto us by his Sonne c. From the which words I thus argue If the Word of God necessary to the salvation of the Church was first delivered by the Prophets and afterwards by Christ and his Apostles and the Word of God delivered by the Prophets is onely at this day to be sought in the writings of the Prophets then certainly the Word of God delivered unto us by Christ and his Apostles is at this day onely to be sought in the writings of the Apostles unlesse there can be some reason given of the dissimilitude But the antecedent is true Ergo The consequent Wherefore the Word of God delivered unto us by Christ and his Apostles is at this day to be sought or found onely in the writings of the Apostles And therefore the whole Word of God necessary to the salvation of the Church is contained and at this day onely to be found in the writings of the Prophets and Apostles and not in the vaine Traditions of men The hypothesis or hypotheticall connexion of this argument Mr. Montague is manifest by the very light of nature quae dictat de iisdem idem esse statuendum Now if yee looke into the substance of the word of God you will finde it to be the same both in the old and new Testament according to that of Paul Acts 26. vers 22. Who professeth there that he said none other things than those which the Prophets and Moses did say should come And in Chap. 24. vers 14. he confest before Felix the Governour that after the way they called Heresie hee worshipped the God of his Fathers believing all things that were written in the Law and the Prophets So that for the substance of the word of God it is the same both in the old and new Testament only the difference is this that the exhibition or manifestation of the Word was far more glorious and perspicuous in the new Testament than in the old for there the truth was set forth under diverse shadowes and representations but in the new it was cleerly without any Types and Figures declared unto the World So that S. Paul in his 2 Epistle to the Cor. chap. 3. comparing them together in their glory affirmes in expresse words that the administration of the Gospell was far more glorious than that of the old Testament calling the Ministration of the Law Death and the exhibition of the Gospell the Ministration of the Spirit and the Ministration of Righteousnesse and sayes that it did exceede in glory and in the 18 verse We saith he all with open face behold as in a glasse the glory of the Lord Whereas under the Law they beheld all things through Figures and had alwayes a veil before their Eyes And S. Peter in this point agrees with Paul for he in his 2 Epistle chap. 1. vers 19. compares the old Testament to a light or Candle shining in a darke place and the Gospell unto the Day-star And there is a greater difference between the light clarity and brightnesse of the new Testament and that of the old than betweene a little sucking Candle and a great Cathedrall one or betweene a small rush Candle or a little Lampe and a mighty Torch for although a man by the help of a little slender light may be conducted through a darke place and may by it be guided to keepe the right way yet all men know that a Torch or a great light will do that office farre more excellently so although the law was a light sufficient for the guiding of the people and keeping them out of the by-waies of sinne and errour yet the Gospell doth that office farre more illustriously and there is as great a difference betweene them in Saint Peters judgement as is betweene an ordinary light and the Day-starre for they are his own words All which things Master Montague makes greatly for the strengthning of my argument and the confirming of the truth in hand and to prove that if the Word of God necessary to the salvation of the Church under the old Testament was all to be found in the writings of the Prophets much more is the Word of God sufficient to salvation to be found in the writings of the Apostles and Evangelists which will yet more evidently appeare if wee consider and weigh the comparison betweene the old Testament and the new and the Word of God exhibited in them both For if God spake by the Prophets in the old Testament he spake also by the Apostles in the new If the Prophets preached the Word of God so did the Apostles If the Prophets did commit the Word of God to writing and penned it so did the Apostles And if the Prophets did comprehend and comprise the whole doctrine of the old Testament in their writings as they themselves affirme and as I have evidently in this discourse and sufficiently proved the Apostles and Evangelists have also comprised the whole doctrine of the Gospell in their writings as they also testifie and as I have abundantly shewed And therefore with very good reason I may urge this place now in hand and thus argue If the Word of God which was delivered in divers manners and sundry waies in time past be notwithstanding all of it to be found in the writings of the Prophets then the Word of God which under the Gospell was not delivered in divers manners and sundry waies but after one way is to be found in the writings of the Apostles For otherwise who sees not but the force of the Apostles comparison would fall to the ground And if the opinion and doctrine of the Church of Rome be true the Apostle should say or conclude thus As God spake in times past in divers manners and sundry waies unto the
Scriptures of Moses and the Prophets containe all things in them that pertaine unto the old Testament and in expresse words call it a Covenant or Testament and the bookes of the new Testament doe not comprehend all those things that belong unto the new Testament which is also called a Covenant in those Divine writings then the Scripture of the old Testament is perfecter than the Scripture of the new Testament or neither of them both answer to their inscription but the consequent is most false impious and blasphemous false likewise and impious must the antecedent needs be For the consequence Mr. Montague of this hypotheticall connexion it is manifest from the very inscriptions of both the old and new Testament who are called Covenants or Testaments For Saint Paul in the second of Corinth chap. 3. ver 14. speaking there of the Scriptures of Moses and the Prophets cals them a Covenant or Testament in these words For saith he untill this day remaineth the same vaile untaken away in the reading of the old Testament which vaile is done away in Christ And Moses in the 29. of Deut. v. 21. According saith he to all the curses of the covenant that are written in this booke of the Law And in the second of the Kings chap. 23. ver 21. it is called the booke of the Covenant The holy Scriptures of the new Testament also are in many places called a Covenant or Testament as in that place Gal. 3. v. 15. Heb. 12. ver 20. And it is most certaine that the Scriptures both of the old and new Testament answer unto their inscription and title neither can there any thing be produced that is not contained in the writings of the holy Prophets that can truly be said to belong unto the old Testament and the knowledge and faith of which thought necessary to the salvation of those that lived under the old Testament Now if the same be not concluded or granted concerning the new Testament who will not easily from thence inferre that the Scripture of the old Testament is perfecter then that of the new and that the Scriptures of the holy Apostles and Evangelists doe not answer to their inscription and title and this title or inscription the new Testament should be interpreted something belonging unto the new Testament which how absurd it is Master Montague you your selfe will easily perceive and therefore that has no need of any farther proofe But for any man to thinke or say that the Scripture of the new Testament is lesse perfect than that of the old is to give the Spirit of God the lie and to overthrow all the doctrine of the holy Apostles and to deny their expresse words as those of Paul in the second of the Corinth chap. 3. ver 8. and ver 18. and them of 2. Peter chap. 1. ver 19. where the Apostle Peter comparing the Scriptures of the old Testament and the new together he compares the old to a candle and the new to a Day-starre Neither yet Master Montague have I ever seene that Christian that durst affirme the Scriptures of the old Testament to be more perfect than them of the new so that this may suffice to have spoke for proofe of my Assumption and from the proofe of it I conclude that the Scriptures of the old and new Testament as they answer to their title and inscription so no man ought under paine and danger of execration to adde unto them or detract from them therefore they have all things in them necessary for the salvation of the Church without the Traditions of men or their unwritten verities Much more Master Montague could I speake for proofe of this truth and to the which you should never be able to answer but that I would not weary you or trouble your patience but lesse than this I could not speake And all that I have here set down doth evidently declare unto you these two things First that the Church of Rome doth onely in word acknowledge Christs Prophetical Office allow him to be a Prophet but in deeds and workes deny it when they heare him in nothing and not onely take away the Scriptures out of the hands of the people for whose cause they were written with a speciall command also that they should read them with a blessing added unto the command but affirm that they were accidentally written and not by the command of God and that they are obscure and darke and that they are not perfect and compleat in themselves without the Traditions of the Church Councels Fathers and the decrees of Synods be joyned to them all which are not onely impious and blasphemous tenents but as I said before overthrow the whole Propheticall Office of Christ and all Christian Religion and bring in other Prophets and another Law and Religion for the serving of God which they themselves have devised by all which they prove themselves to be no true Church and not to be the pillar and ground of truth but the very basis of all errour and abomination and this is the first thing that resulteth from the conclusion of this discourse The second is this that when the Church of England holdeth and believeth all these things viz. that Christ is the onely Prophet of his Church and onely to be heard that he hath fully revealed the will of God to his Church and that the Scriptures were written by the command of God himselfe and that they are not obscure but cleare and perspicuous and that they ought to be read of the people and that they containe all things in them necessary to salvation without the addition of any Traditions of men it followeth that she thinketh and believeth farre more honourably of the Propheticall Office of Christ than the Church of Rome and that she believeth as she ought to believe and is built upon the foundation of Peter and is the ground and pillar of truth and onely dependeth upon the Word and voice of Christ her true sole and alone Prophet And now Mr. Montague I am come to the last thing I undertooke to prove viz. that all Christians are tied to the written Word of God to the end of the world as we finde it penned in the holy Scriptures of the old and new Testament and that the written Word of God and that onely is to be the rule of our faith and manners and that we are not to swarve or to depart from it or to listen to any doctrines whatsoever that are not either grounded upon the expresse words of the Scripture or necessarily and infallibly deduced from them or to admit in matters of faith of any Traditions Councels or Fathers no farther than they are consentany and agreeable to the holy Scriptures yea that wee ought not to listen to any doctrines whatsoever are contrary to the revealed Will of God in the Scriptures though the Apostles themselves should rise from the dead to teach us otherwaies than we have been taught or
a very Angel from Heaven and all this Master Montague I shall prove by the following testimonies of holy Scripture and then I will conclude expecting the performance of your promise and your returne to your mother the Church of England whom you have without any due reason formerly deserted I shall therefore gather up all the proofes that have here and there been occasionally set downe in the foregoing Treatise and adde some other to them and that in good order that so you may have them all presented to your view at once for the confirming of this truth that the holy Scriptures are the onely rule of our faith obedience and manners and that we ought onely to cleave unto them And I will begin with the old Testament first out of the which heare what Moses saith Deut. 4. v. 2. Ye shall not adde saith the Lord unto the Word which I command you neither shall you diminish ought from it that you may keepe the Commandement of the Lord your God which I command you And in chap. 5. ver 32. Yee shall observe to doe therefore as the Lord your God hath commanded you you shall not turne aside to the right hand or to the left And Chap. 12. ver 32. What thing soever I command you observe to doe it Thou shalt not adde thereto nor diminish from it And Proverb 30. ver 6. Adde not thou to his words lest he reprove thee and thou be found a lyer Out of all which words these two conclusions necessarily follow the first that the holy Scriptures were the onely rule that the people of God in Moses his time were tied unto and from the which they ought not to decline or swarve either to the right hand or to the left The second thing that the Scriptures then had no need of the Traditions of men for the making of them a compleat rule for all men were forbidden either to adde unto them or diminish from them And if the holy Scriptures in Moses his time were the rule of direction unto all Israel and unto the which they were precisely tied in regard of its perfection then after the writings of the Prophets and the writings of the Apostles have beene joyned and annexed to the bookes of Moses we may truely conclude that the Scriptures now containing all those things in them the knowledge and faith of which is necessary to salvation are not only a perfect rule but that likewise we are still under the same command bound and tied to make the written Word of the old and new Testament the rule of our faith and manners and that onely For the hypotheticall connexion it is manifest and cleare not only from the identity of the Word of God but from the multitude of the bookes that were afterward penned and written both as well by the holy Prophets as the blessed Apostles as hath abundantly been proved in the precedent discourse for the Assumption it is sufficiently proved by the places above quoted Now Master Montague if the Papists shall affirme that these places cited by Moses are not to be restrained to the Word of God written by him they shall not onely oppose the truth it selfe but fight against the very light of reason and deny innumerable other expresse Texts of Scripture all which doe manifestly preclude and hinder them from all waies of evasion For in Exod. 24. ver 4. it is said that Moses wrote all the words of the Lord. And Deut. 31. ver 9. Moses wrote this Law And Deut. 28. ver 58. If thou wilt not observe to doe all the words of this Law that are written in this booke that thou mayst feare this glorious and fearefull Name the Lord thy God And Paul in Acts 24. I believe saith he all things that are written in the Law and in the Prophets And in Deut. 29. v. 19. And it come to passe when he heareth the words of this curse that he blesse himselfe in his heart saying I shall have peace though I walke in the imagination of mine heart to adde drunkennesse to thirst the Lord shall not spare him but then the anger of the Lord and his jealousie shall smoke against that man and all the curses that are written in this booke shall lie upon him and the Lord shall blot out his name from under Heaven And in the 30 chap. ver 10. If thou shalt hearken unto the voice of the Lord thy God to keepe his Commandements and his Statutes which are written in this booke of the Law From all which places and many more that might be produced it is manifest that the Word of God of which Moses speakâ—th is to be understood of the writings of Moses and that it is not to be expounded or drawne to any unwritten Traditions delivered by Moses viva voce and therefore that the written word by Moses was onely to be the rule which all Israel were tied to for the ordering of their faith lives and manners and that all Christians at this day are much more tied and bound to cleave onely to the written Word of God in the old and new Testament Which will yet be far more evident from Deut. 4. ver 18 19 20. and from Joshua 1. ver 7 8. In both which places we see that the Kings and Rulers themselves are tied to the written Word and are enjoyned to make that the rule of their lives and actions and are commanded to meditate in it night and day and to rule and governe according to the same without declining from it either to the right hand or to the left And Joshua also in Chap. 23. ver 6. sendeth the people to the written Word saying Be ye therefore very couragious to keepe and doe all that is written in the booke of the Law of Moses that ye turne not aside therefrom to the right hand or to the left This written Word was to be the rule of direction unto all the people no humane Traditions Master Montague David likewise sent all the people and his sonne Solomon to the Law of the Lord and commanded that they should both seeke and keepe all the Commandements of the Lord their God the 1 of Chron. 28. v. 8 9. and in Psal 19. v. 9. Wherewith saith he shall a young man cleanse his way by taking heed thereto according to thy Word We see here David directeth all men to the Word of God to the written Law affirming if they will observe that that they shall preserve themselves from errour and all manner of pollutions And in vers 19. I am a stranger in the earth saith he hide not thy Commandements from me If those therefore that are strangers and pilgrims on the earth desire to finde the right way to Heaven and to be kept from by-waies then let them follow Davids example and pray unto God that he would not hide his Commandements from them for the Commandements are able to direct them thither for they are the waies that God hath appointed men
to walke in for the attaining unto eternall happinesse they are the rule that all men are to be guided by and therefore he proclaimeth him blessed that delighteth in the Law of the Lord and doth meditate in it night and day Psal 1. Solomon likewise in Prov. 3. v. 1 2 3. and in Prov. 6. v. 20 21 22 23. and in many other places sendeth his sonne and all the people to the Law of the Lord for the rule of their lives and manners saying My sonne keepe thy fathers commandement and forsake not the law of thy mother Bind them continually upon thine heart and tie them about thy necke when thou goest it shall lead thee and when thou sleepest it shall keepe thee and when thou awakest it shall talke with thee For the Commandement is a Lampe and the Law is light and reproofes of instruction are the way of life And in Eccles 12. v. 13. Let us heare saith he the conclusion of the whole matter Feare God and keepe his Commandements for this is the whole duty of man By all which places it appeareth that the holy Prophets made the written Word of God and that onely the rule of their lives and manners and commanded all people to have ever recourse unto that and that onely for the square to order their lives by And the Prophet Isaiah in the 8. v. 20. To the Law and to the Testimony saith he if they spake not according to this word it is because there is no light in them There was no other rule Mr. Montague knowen to the Prophets for the directing of the people how to serve God and to which they were tied but the Law and Testimonies the written Word and if under the Law they were ever to have recourse unto the Scripture and nothing in matter of faith was to be received which was not contained in the Scripture it was then a perfect rule and the onely rule by which they were to be guided and much more now Mr. Montague ought we to content our selves with the Word of God and to make that the onely rule of our faith and manners and of all our doctrines when the doctrine of the Gospell also written by the Apostles and Evangelists is joyned unto the Law the which hath also fully explained the meaning of all those hidden mysteries and shadowes and brought us into the cleare sunshine of all truths and hath indeed taught us the way the truth and the life The Prophet Jeremiah also in the 6 chap. vers 16. Thus saith the Lord Stand yee in the wayes and see and aske for the old pathes where is the good way and walke therein and yee shall finde rest unto your soules Here the Prophet sends them to the Law and the Testimony that old way and tells them the benefit that will accrue unto them by following his counsell viz. That by it they shall finde rest unto their soules And the Prophet Malachi 4. vers 4. Remember yee saith he the Law of Moses my servant which I commanded him in Horeb for all Jsrael with the statutes and judgments The Law of Moses and the Prophets was the rule Mr. Montague that all Israel was tied unto as that which was an absolute and perfect rule of direction from which they were bound not to swarve and which had no neede of any Traditions for the compleating of it much more now is it a perfect rule when the Gospell is annexed to it and therefore all Christians ought to make the old and new Testament the sole rule of their faith and manners and by all these precepts they are commanded and many more to cleave onely unto it But now Master Montague let us see what precepts and directions wee finde layd downe unto us in the New Testament that by the mouth of both these Witnesses the Truth of God may yet more fully be confirmed In Matthew 17. vers 51. And behold a voyce out of the clouds which said This is my beloved Sonne in whom I am well pleased heare you him And Acts 3. vers 22 23. For Moses truly said unto the Fathers A Prophet shall the Lord your God raise unto you of your brethren like unto mee him shall ye heare in all things whatsoever hee shall say unto you and it shall come to passe that every soule that will not heare that Prophet shall be destroyed from the people Here are two things Mr. Montague observable first a command viz. that we should heare Christ that Prophet the Lord our God should raise up Secondly the danger that would insue if we heard him not viz. destruction for that is pronounced against those that do not heare him Now let us take notice how he teacheth us John 5. vers 39. Search the Scriptures saith he Here our great Prophet Mr. Montague sendeth us onely to the Scriptures he makes them the onely rule which wee are to follow And in Luke 16. in the person of Abraham hee sendeth all men to Moses and the Prophets vers 29. they have Moses and the Prophets saith he let them heare them This Mr. Montague was the old way to salvation where men might finde rest for their soules Moses and the Prophets and thither doth Christ the onely Prophet of his Church send all men to the holy Scriptures and to the Doctrines contained in them as the absolute and compleat rule that all the Christians are for ever tied to and out of the Scriptures and them onely did Christ confirme all his preaching as is evident out of Luke 24. and many other places averring that the people erred not knowing the Scriptures Mat. 22. The Apostles likewise in all their Sermons and Writings did the same and inoyned all Christians to cleave unto the holy Scriptures and to make them onely the rule of their faith and manners as by the places following do most cleerly appeare Paul in the 16 of the Rom. v. 17.18 Now I beseech you brethren saith he marke them which cause division and offences contrary unto the doctrine yee have received and avoyd them for they that are such serve not our Lord Iesus Christ but their owne belly and by good words and faire speeches deceive the hearts of the simple Here the holy Apostle ties the Romans unto the doctrine they had received and which he writ unto them and forbids them to have any communication with any members of that Church that should teach contrary unto that Doctrine they had received for they that are such saith he serve not our Lord Jesus Christ All therefore Mr. Montague that teach any Doctrine contrary unto the written word swarve from the truth and are not by the Apostles command to be communicated with and therefore the written Word must be the onely rule of our direction And in the 4 of the 1 of Cor. vers 6. Hee commands them not to be wise above that that is written tying them ever to the doctrine that is set down in the written Word and in that