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

Your firſt evaſion was, That to acknowledge both the natures of Jeſus Chriſt and all his Offices, and to believe in him as he was ſet forth and qualified in the holy Scripture, was not ſufficient enough to make a Church to be built upon the foundation of Peter. And your reaſon, as you ſaid, was, becauſe to believe in Jeſus Chriſt effectually and ſufficiently to ſalvation, conſiſted, in that we conformed our ſelves to a beliefe which is ſpeculative, and to a religion that is practicall; in that the Church of Chriſt was determined in theſe two points, to believe what was rightly delivered to us for ſpeculative, and then the externall practice of religion. I have ſet downe your anſwer, as I finde it taken by thoſe that writ it verbatim, not truſting wholly to my owne memory. But before I relate the anſwer I then gave you, I will firſt diſcover the danger and obſcurity, yea confuſion that is in your language and words, by which you thought to evade the dint of my argument: the truth of which, all the force and wit of man can never prevaile againſt. You firſt affirmed, that it was not enough to be built upon the foundation of Peter, to acknowledge both the natures of Jeſus Chriſt, and all his Offices, and to believe in him as he was ſet forth and qualified in holy Scripture: for otherwiſe, to what end were theſe your words uttered to evade the force and dint of my argument? And this is as much as to overthrow all 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 and ſufficiently to ſalvation, whether or no it would then ſatisfie you and perſwade you that the Church of England was built upon the foundation of Peter, and was a true Church? And if my memory faile not, you told me that then the worke was done. Whereupon, I thus argued:

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

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

The Church of England likewiſe diligently inſtructeth the people, how they may be made partakers of Chriſt and all his benefits, and ſhewes them the way directly of attaining this felicity, and that is by teaching them ſelfe-deniall, and 〈◊〉 humble themſelves for their Iniquities, Tranſgreſſions and 〈◊〉 under God mighty hand, and to come out of themſelves, and exhorts th • m to • y unto Chriſt and by faith alone to lay hold upon him and • pply him with all his benefits and merits unto themſelves 〈◊〉 which they may ſtand juſtified before God and ſanctified • and then it teacheth them alſo, that the ordinary way and meanes of attaining this faith, by which they may ſave their ſoules, is the preaching and hearing of the Word; and as this faith is attained to by hearing, ſo it is dayly increaſed by the ſame, as alſo by the right uſe and adminiſtration of the holy Sacraments and Prayers: to all which duties they ſtir up the people with all ſedulity and godly care; And that they may the more deterre them from ſinne and all manner of evill, they do not onely declare unto them the horror of ſinne and the preſent danger of it, as that it is the cauſe of all miſeries and calamities here, but that it will alſo bring endleſſe and eternall miſery upon them hereafter, and that they muſt all appeare at the laſt day, before a dreadfull Judge, there to give an accompt of whatſoever they have done in the body, whether good or evill, 2 Cor. chap. 5. verſ. 10. And that they ſhould not deceive themſelves: for God is not mocked, for whatſoever a man ſoweth, that ſhall he alſo reape: for hee that ſoweth unto the fleſh, ſhall of the fleſh reape corruption: but he that ſoweth unto the ſpirit, ſhall of the ſpirit reape life everlaſting. Gal. 6. v. 7, 8. So that if we run through all the Theoricall part of Divinity you ſhall not finde the 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, and all rabid cruelty and unheard of inhumanity; and in that alſo, the Church of Rome corrupteth, yea annihilateth all the offices of Jeſus Chriſt, retayning onely his name, but adulterating all true chriſtian Religion, and by conſequence deſtroying the very humane nature of Jeſus Chriſt, making it preſent in many places at one and the ſame time, and yet not viſible, a body and no body. I ſay in all theſe reſpects, a man may without any wrong done to the Church of Rome conclude that ſhee is no true Church, nor the ground and pillar of Truth. But to the end Mr. Montague, that neither you, or any other may think, I do too highly prayſe the Church of England for the purity of her Doctrine and worſhip, and honouring of Chriſt, or calumniate the Church of Rome, when I charge her with all theſe things, of adulterating all the true Chriſtian Religion and annihilating all the offices of Jeſus Chriſt, &c. I thought it very neceſſary here to parallell the Doctrine of the Church of England, and that of the Church of Rome together, that it may the more evidently appeare unto all men under one view as it were in a Table, which of the two Churches believeth beſt concerning Chriſt his natures and offices, and whether of theſe Religions is moſt ſound, and Orthodox touching all things neceſſary to be knowne and practiſed by all ſuch as deſire ſalvation by Jeſus Chriſt. And to begin with Chriſts Kingly office.

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

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

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

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

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

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

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

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

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

Thoſe bookes that were written by Divine inſpiration, and by the counſaile of God, for the ſalvation of mankind and for the benefit of the Church of God in all ages, and for this very end, that men might learne, and know the mind and will of God fully and cleerly, and have the certaine truth of the things they had heard, that they might be preſerved and kept from all errors and upheld and comforted in every condition, they were not accidentally and occaſionally written, and out of the peculiar mation and pleaſure of the Penmen thereof, and by the will of man, but by the Spirit of God. But the holy Scriptures were written by Divine inſpiration, and by the counſell of God for the very ends ſpecified. Ergo, they were not accidentally and occaſionally written, and out of the peculiar motion and pleaſure of the Pen-men thereof, and by the will of man, but by the Spirit of God. And for proofe of all theſe particulars the holy Scripture it ſelfe is clearly on our ſide, 2 Tim chap. 3. v. 16. The whole Scripture, ſaith the Apoſtle, is given by divine inſpiration, or inſpiration of God. Now Mr. Montague Gods inſpiration is Gods dictate, and command, as all that know any thing in Divinity can tell you, if yee be ignorant, and it is as much as to ſay, they were written by Gods own appointment; for what God inſpires men to do, that he appoints and commands them to doe, ſo that it was not arbitrary in them to do it or not to do it, but they were inſpired to it, and put upon that imployment to write the holy Scriptures, and therefore the holy Scriptures through the whole Bible are called the Voice of God and the mouth of the Lord, and the lively Oracles which were uttered and ſpoke by God himſelfe firſt, and afterwards delivered in writing unto the people by Moſes and the other Prophets and holy Pen-men, according to Gods command, Acts 7. v. 38. and therefore the Scriptures were not accidentally written and by the peculiar motion and pleaſure of men, as the Church of Rome moſt blaſphemouſly affirmeth. S. Peter alſo is cleere in this point, his words are theſe in his ſecond Epiſtle chap. 1. verſ. 19, 20, 21. Wee have, ſaith he, a more ſure word of prophecy, whereunto yee do well that yee take heed, as unto a light that ſhineth in a darke place, &c. Knowing this firſt, that no prophecy of the Scripture is of any private interpretation: for the prophecy came not in old time by the will of man, but holy men of God ſpake as they were moved by the holy Ghoſt. Take notice firſt, Mr. Montague, of the occaſion of theſe words, and then conſider the expreſſions duly and you will eaſily from thence conclude that the Scripture was not accidentally written and by the will of man, but by command from God himſelfe and of ſet purpoſe, and that the written word is the rule wee are to be guided by, and more ſure then the Tradition of the very Apoſtles themſelves, although they were both eye and eare witneſſes of that they ſpake and told unto the people. For the Apoſtle Peter in this Epiſtle, confirmes all thoſe Chriſtians that hee writes unto, of the truth and certainty of the things that hee declared unto them, ſaying that the holy Apoſtles had not followed cunningly deviſed fables, when they made knowne unto them the power and coming of the Lord Jeſus Chriſt, but were Eye-witneſſes of his Majeſty; for hee received from God the Father, honour and glory, when there came ſuch a Voice unto him from the excellent glory, This is my beloved ſonne in whom I am well pleaſed. And this voice which came from Heaven wee heard, when wee were with him in the holy mount. Here wee ſee the Apoſtle Peter with Iames and John, as it is in Mat. 17. were both Eye and Eare witneſſes of Chriſts transfiguration and glory, and heard the voyce and the people by tradition and the relation of the Apoſtles that had ſeene thoſe things, admired and believed them, and yet the Apoſtle Peter in this very place, ſignifieth unto them, that the written Word of God the holy Scriptures, the written Prophecies of the old Teſtament were a more ſure Word than any Tradition, yea even of the Apoſtles themſelves, though they were both eare and eye witneſſes of that they related and preached unto others, and commends the people that they did take heed unto the written Word as a light that ſhineth in a darke place (no obſcure things then Mr. Montague:) and he giveth them a reaſon why the Prophecies of the Scripture were a more ſure Word than any traditions of men; becauſe, ſaith he, we know, that the Scriptures are not of any private interpretation, or from the peculiar or particular motions of men, or by the will of man: but holy men of God ſpake as they were moved by the holy Ghoſt, that is, we know and are moſt aſſured whatſoever they declared either viva voce and by word, or whatſoever they ſpake by writing, for God ſpeakes unto his people by his Prophets both by voyce and writing, as is apparent through the whole Scripture, Iſaia 45.19. All that ſaith he we known was by Divine inſpiration, and by the counſaile, command and dictate of the holy Ghoſt, and therefore muſt be more ſure then all Traditions, becauſe they are Gods commands, and writ of purpoſe for the direction of the people and not accidentally; which will yet more cleerly appeare if we conſider ſome other places of holy writ, Deut. 30 Where Moſes exhorting the people if they would avoid all Gods curſes and procure his bleſſings and provide for their own eternall good and happineſſe, that they ſhould obey the voyce of the Lord, and doe all his Commandements, which are written in the booke of the Law, verſ. 10. Here firſt he ſetteth downe, what voyce of God they ſhould heare and what Commandements they ſhould yeeld obedience unto, and that was to the written voyce of God and the written Commandements, which are written, ſaith he, in the Booke of the Law, not to the Traditions of men, and affirmes that they were written for this purpoſe, that they might not run wandering about from place to place as men uncertaine, what was the will, pleaſure and commands of God, for they were written to this end that they might alwayes have them by them, and in their ſight for the guide and direction of their obedience both towards God and towards their Neighbour: for this Commandement, ſaith he, which I command thee this day, is not hid from thee, neither is it farre off, it is not in Heaven, that thou ſhouldeſt ſay, Who ſhall go up for us to Heaven, and bring it us, and cauſe us to heare it, that we may do it? neither is it beyond the Sea, that thou ſhouldeſt ſay, Who ſhall goe over the Sea for us, and bring it us, and cauſe us to heare it, that we may doe it? But the Word is very neare unto thee, even in thy mouth and in thy heart, for to do it, verſ. 11, 12, 13. It is written, ſaith he, and it was written to this end, that they might not be ſeduced by erronious opinions and carried about to the worſhipping of other Gods and ſerving of them: as this Chapter ſheweth and all the other holy Scriptures, and therefore was written not accidentally and by occaſion, but by Gods owne command and inſpiration. And Paul in Rom. 10. confirmeth the ſame, verſ. 6.7. and in the fourth Ch. of the ſame Epiſtle, verſ. 21.22. ſhewing the end and reaſon why the holy Scriptures were written, he ſaith, it was not written for Abrahams ſake alone, that it was imputed, but for us alſo, &c. for the comfort of all the ſonnes and daughters of Abraham: ſignifying unto all believers and the deare ſervants of God, that God had as great a care that they ſhould be taught aright how to pleaſe him, as Abaham the father of all the faithfull was, and withall, that he was the ſame God now he was then, not changeable for his ſervice and ſpirituall worſhip, but if that they would obey him and believe in him without ſtaggering and doubting as Abraham did and follow his commands, they ſhould be bleſſed with Father Abraham: and for this very end, ſaith the Apoſtle, was the Scripture written by Gods owne appointment: and not accidentally. As in the 15 chapter and the fourth verſe. Where he declareth, whatſoever things were written afore time, were written for our learning, that we through patience and comfort of the Scriptures might have hope. In theſe words is ſet down both the reaſon and the end why they were penn'd, viz. That through patience, and comfort of the Scriptures we might have hope, that is, that wee might by them learne patience in all ſufferings, and be comforted in our greateſt calamities, in ſeeing and reading what God hath done to his ſuffering ſervants in all ages, and how hee was with them in all their tribulations, and was afflicted in all their afflictions and how the Angel, of his preſence ſaved them, and how in his love and in his piety he redeemed them, and bare them and carried them all their dayes. Iſa. 63. verſ. 9. The Saints, by ſeeing what God had done, and by reading how that he carried his people through and over all difficulties, and that his Angels have ever beene their guard, and knowing that God is ſtill the ſame in all loving kindneſſe to them that feare him, they are comforted, and attaine to more hope and confidence in God, and for this end was the Scripture written by Gods appoyntment, and by the inſpiration of his holy Spirit, and not accidentally and by the will of men, but as they were moved by God himſelfe and received the Word from his mouth, as all the Prophets did, Ezek. 3. verſ. 17. And in the tenth of the firſt of the Cor. verſ. 11. ſpeaking of the judgements of God that fell upon evill doers and wicked and ungodly men, and ſuch as provoke God by their ſinfull courſes, he ſaith; Now all theſe things happened unto them for examples: and they are written for our admonition, upon whom the ends of the World are come. Here we ſee God had an end why they ſhould be written, which was upon counſell and deliberation in God himſelfe, for the admonition of his people, and for the inſtructing and teaching of them to take heed of all evill courſes and wicked wayes, if they would avoid his diſpleaſure and enjoy his favour and protection, and therefore the holy Scriptures now pend by Divine inſpiration and Heavenly command for this very end, and not by the will of man accidentally. Innumerable more proofes to this purpoſe might be produced, to prove that the Scriptures were not accidentally but of purpoſe written, for the good of all men, and for the preſerving of them from error, and that they might not be carried about with every wind of Doctrine, and the vaine traditions of men and be led by uncertainties. But I will content my ſelfe with one proofe more and ſo conclude this my firſt argument to prove that the Scripture was not accidentally written and by the will of man, Luk. 1. verſ. 3.4. It ſeemed good to me alſo, ſaith S. Luke, having had perfect underſtanding of all things from the firſt, to write unto thee in order, moſt excellent Theophilus, that thou mayeſt know the certainty of thoſe things, wherein thou haſt beene inſtructed. Here are three things worthy of obſervation, the firſt that he had a perfect underſtanding and true information of the things he wrote, as having received them from eye-witneſſes, and ſuch as were without exception, being Chriſts Miniſters and ſuch as would not lie or relate untruths; the ſecond thing obſervable is, that he hath ſet down all the things, diſtinctly, plainly, and orderly, that there may be no difficulty in reading of them; the third thing obſervable is, the reaſon why they were written and not left to Tradition, becauſe, ſaith the Evangeliſt, thou maiſt know the certainty of thoſe things wherein thou haſt beene inſtructed. So that the Lord declares by theſe words that the Pen-men of the holy Scripture did not write accidentally and upon any ſlight occaſion, and of their own wills and peculiar motion, but that they were moved unto it by God himſelfe, and that all Scripture was given by Gods inſpiration and command, and for this end, that they may know the certainty of the things wherein they have beene inſtructed, which otherwiſe they could not have knowne, by reaſon of the great variety and difference that would have beene in them, if they had beene delivered by Tradition: for every one would have added and detracted, as had ſeemed beſt unto him, unto the ſtory, as we ſee it dayly in all matters and occurrences out of a mans owne ſight, and beholding with what variety theſe things many times are related, ſo that no man can tell the truth of them, till the eye-witneſſes or ſtanders by give the true relation of them by writing to the World, which men ordinarily uſe to believe, eſpecially if theſe men be of credit and reputation that pen them. So for the very ſame end, that the certainty of theſe things might bee knowne, that Chriſt both taught, did, and ſuffered for the Redemption of mankind, and for the good of the Church to the end of the World, the Lord moved holy men to both ſpeake and write what was ſpoke and written in the old and new Teſtament, for the learning of his people and the teaching of them, Patience, Comfort, Hope, Faith, 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, 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 had not revealed himſelfe fully unto them; for our Saviour Chriſt the Meſſias, of whom the woman in John 4. ver. 25. ſaid, that when he was come he would tell us all things, told the Ruler, asking him what he ſhould doe, that he might have eternall life, that if he would enter into life, he ſhould keepe the Commandements, Matth. 19. ver. 16, 17. if then the Commandements alone containe all things neceſſary to ſalvation, as is evident by Gods owne teſtimony and by Chriſts witneſſe, how prodigiouſly blaſphemous are they that affirme that all the holy Scriptures containe not all things neceſſary to ſalvation? but of this point in his due place. For the preſent the place cited before proveth that the Scripture was not written accidentally, as the Church of Rome impiouſly aſſert. But now I will goe on to prove that the holy Word of God was penned by ſpeciall command, Exod. 17. v. 14. The Lord ſaid there unto Moſes, Write this for a remembrance in the booke, and rehearſe it to Joſua, &c. And Exod. 34. ver. 27. And the Lord ſaid unto Moſes, write thou theſe words, &c. And in Deut. 31.19. Now therefore, ſaith the Lord, write this ſong for you, and teach it the children of Iſrael, and put in their mouths, &c. Yea, the people were commanded to write the Commandements of the Lord upon the poſts of the houſes, and upon their gates, and to teach them diligently unto their children, and to talke of them to them, when they ſate in their houſes, and when they walked by the way, and at their lying downe, and at their riſing up, Deut. 6. ver. 6, 7, 8, 9. and the ſame reiterated againe Deut. 11. v. 18, 19, 20, 21. So that the whole law was written by the command of God himſelfe, and was appointed by him to be the rule by which his people ſhould ſerve him, and by the keeping and obſerving of the which Law, they ſhould procure his favour and protection, and enter into life eternall, if they could perfectly keepe and obſerve it, as is manifeſt by all the forementioned places: and in the 30. of Deuteronomy, they are all tied to the written Law, as a compleat rule, and witten by God himſelfe, and by his command penned by Moſes for that purpoſe, as a compleate rule. And therefore, Maſter Montague, how dangerous a thing is it in any to ſlight the holy Scriptures, and to vilifie them, and to deny them their due honour, and to accuſe them of imperfection, and to preferre their owne Traditions before thoſe lively Oracles? Is not this, Mr. Montague, to deſpiſe the holy Scriptures? The Authour to the Hebrews, chap. 10. v. 28. faith, He that deſpiſed Moſes Law, died without mercy, under two or three witneſſes. What then will become of thoſe, that not onely deſpiſe Moſes, and his writings, but the writings of all the holy Prophets, and bleſſed Apoſtles, and Evangeliſts, and accuſe them all of imperfection, and obſcurity, and make them the cauſe of all errours, ſchiſmes, and hereſies, and of all confuſion, and that in the ſight of a thouſand witneſſes? Is not this enough to provoke the Lord who is a conſuming fire, to wrath and indignation? Mr. Montague, as you love your ſalvation, take heed of ſuch expreſſions. I am the more large in this buſineſſe, becauſe you ſpoke very contumeliouſly of the Holy Scriptures, as all can remember that were preſent, as that they were accidentally writ, and not of purpoſe to be the rule of faith and manners, and not a perfect rule. But now to goe on, the Prophet Iſaiah, chap. 8. verſ. 1. had a ſpeciall command to write, Moreover, the Lord ſaid unto me, Take thee a great Roll, and write in it with a mans Pen, &c. And in the 30 chapter and verſ. 8. the Lord ſaith, Goe write it before them, and note it in a Table, and write it in a booke, that it may be for time to come, and for ever and ever. And in Jerem 36. ver. 2. the Lord ſaith there, Take thee a Roll of a book and write therein all the words that I have ſpoken unto thee, againſt Iſrael and againſt Judah, and againſt all the Nations, from the day I ſpake unto thee, from the daies of Joſiah even unto this day. And Habakkuk 2. ver. 6. the Lord commands the Prophet ſaying, Write the viſion, and make it plaine upon Tables, that he may runne that readeth it. And St. John likewiſe had an expreſſe and particular command to write the Apocalyps, chap. 1. ver. 19. Write the things, ſaith Chriſt, which thou haſt ſeene, and the things which are, and the things which ſhall be hereafter. And this Commandement of writing is reiterated ſeven times in the ſecond and third chapters of the ſame books. And the Prophet David ſpeaking of all that he had both writ and taught the people in the ſecond booke of Sam. chap. 23. ver. 2. The Spirit of the Lord ſpake by me, and his Word was in my mouth. The ſame may be ſaid of all the holy Prophets, Apoſtles, Evangeliſts, and of all the Penmen of holy Scripture, according to that of Saint Paul to Timothy, the ſecond Epiſtle, chap. 3. ver. 3. All Scripture is given by inſpiration of God, &c. and that of Peter in the ſecond Epiſtle, chap. 2. ver. 20, 21. Knowing, ſaith Saint Peter, that no Propheſie of the Scripture, is of any private interpretation: for the Propheſie came not in old time, by the will of man, but holy men of God ſpake, as they were moved by the holy Ghoſt. I will conclude this point with that of Saint Paul in the firſt of Cor. chap. 14. ver. 37, 38. If any man thinketh himſelfe to be a Prophet, or ſpirituall, ſaith he, let him acknowledge, that the things I write unto you, are the Commandements of the Lord. But if any man be ignorant, let him be ignorant ſtill. As much as if he ſhould ſay, if any man will not acknowledge and take notice that I write nothing but what God hath given me in command to write, and which I pen by his ſpeciall inſpiration, and as he hath moved me, but will ſtill perſevere in his ignorance, and thinke that I write out of my owne particular and peculiar motion, and accidentally and occaſionally, let him ſtill continue in his ignorance, I will not diſpute with him, nor bring any argument for the further convincing of him, but if any man will be ignorant, let him be ignorant ſtill. So ſay I unto you, Mr. Montague, if you will not, notwithſtanding all I have now ſaid, believe that the holy Scriptures were written by the ſpeciall command of God, and by his holy Spirit, and not occaſionally and accidentally (as you and the Church of Rome affirme) and by the will of man, then you may continue in your ignorance and be ignorant ſtill; but for the Church of England ſhe doth verily believe that the whole written Word was given by divine inſpiration, and by the ſpecial command of God, to the end that it ſhould be a rule of our faith and manners, and that it is the very Word of God, and his lively Oracles, as having the teſtimony of Chriſt himſelfe, Luke 24 Luke 16. John 5. and many other places, and Saint Paul, Rom. 3. and Saint Peter in his ſecond Epiſtle, chap. 3. v. 15, 16. confirmes the authenticality of St. Pauls Epiſtles, and of all the holy Scriptures, and affirmes that they were written for the comfort and benefit of all the faithfull, and commands them to make them the rule and guide of their faith and manners which if they doe, he promiſeth them that they ſhall not be led away by the errour of the wicked, and from their owne ſtedfa •• neſſe, but that they ſhall grow in grace, and in the knowledge of the Lord Jeſus, which is his prayer that they might do, and it is and ſhall be my earneſt prayer for you alſo, Mr. Montague, that the Lord would open your eyes, and that you may ſee your errours and renounce them, and at laſt believe that the holy Scriptures are Gods very Word, and were writ by his ſpeciall command, and are to be the rule of our fath and manners, and by the which we ſhall be judged at the laſt day. And this ſhall ſuffice to have ſpoke concerning this point.

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

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

That which is able to make us wiſe unto ſalvation, containes all things in it neceſſary and ſufficient to eternall life and happineſſe (or elſe we ſhould be wiſe but in part.) But the holy Scriptures are able to make us wiſe to ſalvation: 2 Tim. 3. v. 15, 16, 17. Ergo, they containe all things neceſſary and ſufficient to eternall life and happineſſe. And by conſequence, we ought in matters of faith and religion, to content our ſelves onely with the holy Scriptures: which is manifeſt from the nature of the wiſdome and perfection the Scripture ſpeaketh of; for if the Scriptures be able to make us wiſe to ſalvation, and the very man of God perfect to every good worke, as after we ſhall ſee, what need then have we of unwritten Traditions? For the wiſdome that Saint Paul ſpeakes of in this place, containes all perfection of knowledge in it, and comprehends all manner of Learning, and divine Science that may make a man happy here, and bleſſed hereafter. What imperfection then, Mr. Montague, can any man charge the holy Scriptures with, when they are able to furniſh a man with all accompliſhed abilities, ſufficiency and knowledge for living vertuouſly and piouſly here in this world, and for the ſaving of his ſoule eternally? for if the Scriptures of themſelves be of ſuch vertue and efficacy, the Spirit of God working with them, that in the matter of ſalvation, that great worke, they are able to bring men to perfection, yea happineſſ it ſelfe, and that eternall, then we ought onely to cleave unto them, and content our ſelves with their perfection, and not liſten unto the vaine and lying oracles of the Pope. But now to the words themſelves in order, which are the proofe of my Minor, with the occaſion of them, in the examining of the which I ſhall alſo anſwer to your evaſions made at our diſputation. From a child, ſaith the Apoſtle to Timothy, thou haſt knowne the holy Scriptures, which are able to make thee wiſe unto ſalvation, &c. So that my minor is by this ſufficiently proved, and much more clearly it will appeare by and by: when we conſider both the occaſion of theſe words, and the other expreſſions of the Apoſtle in the following verſes, and what our Saviour Jeſus Chriſt himſelfe ſaith of the holy Scriptures. The Apoſtle exhorts Timothy in the verſe going before, which is the 14. ſaying, Continue thou in the things which thou hath learned and haſt been aſſured of, knowing of whom thou haſt learned them. In theſe words, the Apoſtle exhorts Timothy, and in him all Miniſters and Chriſtians to perſevere and continue in the things and doctrines taught by him: with a reaſon why both Timothy and all Miniſters and Chriſtians ſhould continue and remaine ſtedfaſt in that they had learned, Knowing, ſaith he, of whom thou haſt learned them: for he had learned them of Paul the Doctor and Preacher of the Gentiles, that elect veſſell, that was by Chriſt himſelfe appointed to preach and carry his name among the Gentiles, Acts 9. and who was guided in all that he taught and writ by the Spirit of God, 1 Cor. 14. v. 37, 38. and who had preached unto them the whole counſell of God, Acts 20. and confirmed whatſoever he taught them out of the holy Scriptures, by which he convinced his enemies, as all his Epiſtles and Sermons prove, and as Paul himſelfe witneſſed before Felix, Acts 24. ver. 14. and chap. 28. and as Saint Luke teſtifies of him, Acts 28. ver. 23. ſaying, that Paul expounded and teſtified the Kingdome of God, perſwading them concerning Jeſus, both out of the Law of Moſes, and out of the Prophets, from morning till evening. Paul in all his teaching, to manifeſt that he was guided by the unerring Spirit of God, confirmeth all his doctrines and preaching by the holy Scriptures, which were written by his inſpiration, and therefore ever like it ſelfe: and with this manner of teaching was Timothy inſtructed, who having been not onely Pauls Scholler, but his owne ſonne in the faith, 1 Tim. 1. v. 2. for he had converted him by his preaching, proving every thing he had taught unto him out of the holy Scriptures: and therefore he exhorteth him to continue and perſevere in what he had learnt of him, and formerly been aſſured of, knowing that he proved all by the holy Scriptures, which thou, ſaith he, art very well verſt in, having known them from thy childhood: and by all this he proved the ſoundneſſe of his doctrine, that it was true and ſure, being grounded upon the written Scriptures, and had not onely them for a witneſſe of what he writ, but he appeales unto Timothy alſo to be his witneſſe in this behalfe; as if he ſhould have ſaid, Thou Timothy knoweſt well the Scriptures, and that I taught nothing but out of the Scriptures; thou art my ſcholler, yea my ſonne, and canſt ever witneſſe for me, that the doctrine that I have taught is of God, for it is agreeable in all things to the inſpiration of his holy Spirit as he hath declared himſelfe in the holy Scriptures, which are able to make thee and all men wiſe to ſalvation; and in this St. Paul is an example to all Miniſters to confirme all by Scripture, and this I thought fit to ſpeake of the occaſion of theſe words; and now I come to the more full handling of them, and by them to prove the truth of my Minor; after that I have given an anſwer to your cavill and evaſions, which was this, that Saint Paul in this place ſpake onely of the Scriptures of the old Teſtament, becauſe ſaid you, Paul writes only of thoſe Scriptures which Timothy had learned from his youth, and they were onely the Scriptures of the old Teſtament that Timothy was inſtructed in. This, Mr. Montague, was your evaſion, which if it be true, will notwithſtanding adde force and ſtrength unto my argument, as I then proved, and ſhall by and by more clearely and fully evince. But, Mr. Montague, that Saint Paul in this place joynes the Scriptures of the new Teſtament with thoſe of the old, is moſt manifeſt by the addition following, ſaying, Which are able to make thee wiſe unto ſalvation, through faith which is in Jeſus Chriſt, which words perſpicuouſly evince, that to the knowledge of the old Teſtament, he joyneth likewiſe the doctrine of the Goſpell and the Scriptures of the new Teſtament. But you then replied, that the doctrine of the new Teſtament was not at that time written and committed to Pen, but onely delivered viva voce, and received by Tradition. But all this you ſpake without either ground or any good reaſon, and againſt all light of right underſtanding. For it is well knowne, that this very Epiſtle to Timothy was either the laſt, or one of the laſt Saint Paul ever writ, it being a little before his death, as appeares by the ſix and ſeventh verſes of the fourth chapter, where he ſaith, I am now ready to be offered, and the time of my departure is at hand, I have fought a good fight, I have finiſhed my courſe, I have kept the faith: hence forth there is laid up for me a Crowne of righteouſneſſe, which the Lord the righteous Judge ſhall give me at that day, and not to me onely, but to all them that love his appearing. So that it is evident, that moſt of all Pauls Epiſtles were written before this time; neither will you deny Maſter Montague, but his firſt Epiſtle to Timothy was written before this, and in that he had given to Timothy, and in him to all the Miniſters of the Goſpell a perpetuall and ſufficient rule, how to order and governe the Church unto the worlds end; ſo that all men may perceive that the Apoſtle joynes the Scriptures of the new Teſtament with them of the old, when he addes through faith which is in Jeſus Chriſt. And for further evidence of this, conſider what Saint Peter writes in his ſecond Epiſtle, chap. 3. ver. 15, 16. in theſe words, Even as our beloved brother Paul, according unto the wiſdome given unto him, hath written unto you, as alſo in all his Epiſtles, ſpeaking in them of theſe things, &c. This, Mr. Montague, as all men of ordinary wit, and all Hiſtorians acknowledge, was writ ſome good time and ſpace before this laſt Epiſtle, and a good time before his death, ſo that the Epiſtle that Paul writ to the Hebrews his Countreymen, to whom Peter alſo at that time in their diſperſion writeth, and moſt of his other Epiſtles, if not all, were written when Peter writ this Epiſtle, which by all probability, was long before Saint Paul wrote his laſt Epiſtle to Timothy, ſo that if you pleaſe to take an accurate account of the times, it will be evident, that all the Apoſtolicall writings, and the whole Scriptures of the New Teſtament, or almoſt all were then written when Paul writ his laſt Epiſtle to Timothy; ſo that not onely the moſt of Pauls Epiſtles, as Peter witneſſeth, but Peters firſt and ſecond Epiſtle alſo were then written. So that your cavill, Mr. Montague, and evaſion was but a demonſtration of the weakneſſe of your cauſe, and in nothing impeaches or enervates the dint and force of the argument, but rather addes ſtrength and vigour unto it: for if I ſhould grant you, which I cannot with any reaſon, that the holy Scriptures of the new Teſtament were not then written when Paul writ his laſt Epiſtle to Timothy, it would be nothing to the purpoſe, or a matter of any moment, ſeeing that afterward all the doctrine of the new Teſtament was written and commended by the Pens of the Apoſtles and Evangeliſts to future ages, and to this end, that they ſhould order their faith and regulate all their doctrines and manners according to them, with an eſpeciall command from St. Paul, 1 Cor. 4. verſ. 6. That they ſhould not be wiſe above that which was written. Saint John alſo denouncing a fearefull woe and curſe to all thoſe that ſhall adde unto the holy Scriptures or detract from them, Revel. 22. ver. 18, 19. which all they doe, Mr. Montague, that accuſe the holy Scriptures of imperfection, which is a great taking away from their perfection, and from the honour that belongeth unto them, and when they not onely joyne their owne Traditions to the holy Scriptures, but preferre them before them, which is not onely to be wiſe above that which is written, but prodigiouſly to adde unto the holy Scriptures, which makes you all liable to that curſe denounced by Saint John: So that if you, Maſter Montague, repent not of this ſo great a ſinne, The Lord will take away your part out of the booke of life, and out of the holy City, and from the things that are written in the Scriptures. But now, Maſter Montague, I will make it evident that the argument will be of more force and more convince your erroneous opinion of the inſufficiency of the holy Scriptures, and prove the authority and al-ſufficiency of them, if the Apoſtle Paul ſhould there ſpeake onely of the Scriptures of the old Teſtament, as you and your brethren would have him and not of the new alſo. And thus I prove it. If the Scriptures of the old Teſtament are able to make men wiſe unto ſalvation, much more then are all the holy Scriptures both of the old and new joyned together, when thoſe of the new Teſtament fully and clearely interpret the old, and (with open face, the vaile being taken away) ſet forth Chriſt unto us; I ſay much more then are they being all joyned with the old Teſtament, able to make men wiſe to ſalvation: But the antecedent is true, ergo the conſequent. The truth is, Maſter Montague, they that ſay the holy Scriptures containe not all things in them neceſſary to ſalvation, and that they are not, without the Traditions of men, able to make us wiſe to ſalvation, blaſpheme, and give the lie unto the Spirit of God, which affirmeth the contrary ſaying, that they are able to make a man wiſe to ſalvation. And whoſoever, Mr. Montague, ſhall deny this golden ſentence of Paul, that all Scripture is given by inſpiration of God, and profitable, &c. verſ. 26. to belong unto the the Scriptures of the new Teſtament, would be thought worthy not onely to be ſpewed out of the Schooles of all learned Divines, but indeed out of the number of all Chriſtians, and adjudged unfit for all godly mens ſociety. But that you may yet further be convinced, Mr. Montague, that the Scriptures of the old Teſtament contained all things in them ſufficient for the ſalvation of the people of God under the Law, before the comming of Chriſt, I thus argue. That which was able to keepe men out of the place of the damned, and to bring them into the boſome of Abraham, and eternally to ſave them, that containes all things in it neceſſary to ſalvation: But Moſes and the Prophets, the Scriptures of the old Teſtament, were able to keepe men out of the place of the damned, and to bring them into the boſome of Abraham, and eternally to ſave them: Ergo, the Scriptures of the old Teſtament contained all things in them neceſſary for the ſalvation of all thoſe that were under the Law, and the Jewes then had no need of any humane Traditions; and much leſſe have we having the Goſpell joyned unto the Law. But for proofe of my Minor, heare what Chriſt ſaies in the perſon of Abraham, if men deſire, to eſcape hell, and to be eternally ſaved, let them heare Moſes and the Prophets, ſaith Chriſt, let them believe and obey and doe what Moſes and the Prophets command them, and they ſhall never be damned; and I tell you more, ſaith Chriſt, if men will not believe Moſes and the Prophets, no traditions will prevaile with ſuch men to move them to repentance, and turne them from their evill waies, no not miracles. For if they will not heare Moſes and the Prophets, neither will they be perſwaded, though one roſe from the dead, Luke 16. ver. 28, 29, 30, 31, 32. Therefore the Scriptures of the old Teſtament were not onely ſufficient to ſave thoſe that were under the Law, but they were tied onely unto them. But for further proofe of the ſufficiency of the Scriptures of the old Teſtament, and that they contained all things in them neceſſary to the ſalvation of thoſe that were under the Law, I ſhall adde ſome other arguments, and proofes out of the holy Scriptures to evince it. Our bleſſed Saviour in the 5 of John ver. 32. Search the Scripture, ſaith he, for in them ye thinke to have eternall life, and they are they which teſtifie of me. Here is an exhortation, yea a command, and that from the King of his Church, to ſearch the Scriptures, which were enough to put all Chriſtians upon that imployment, although he had given no reaſon of it, but laid downe his bare ſimple command onely, but he giveth them a reaſon of this his injunction, and that was from the emolument and benefit that would accrue unto themſelves by ſearching of the Scriptures, and that was life eternall: if you will ſearch the Scriptures, ſaith Chriſt, they will make you happy and ſave your ſoules, for they containe all things in them neceſſary to ſalvation, and have eternall life in them; and that is manifeſt by two witneſſes, and you know, ſaith he, what the Law ſpeaketh, By the mouth of two or three witneſſes every thing ſhall be confirmed; Now, ſaith Chriſt, you your ſelves give witneſſe unto this truth, that the Scriptures have life eternall in them, and your witneſſe is true: and I joyne with you in your teſtimony, and I aſſert and witneſſe the ſame alſo, that they containe all things in them neceſſary to life eternall. Therefore, if you will not upon my command ſearch and ſtudy the holy Scriptures, yet if yee tender your owne eternall good, and the ſaving of your ſoules, which is better to you than the gaining of the whole world, then ſearch the ſcriptures: For in them ye have eternall life. But it will not be amiſſe a little more fully to conſider and weigh the words of our bleſſed Saviour: for as there is an irrefragable argument and a pregnant proofe in them to evince the al-ſufficiency of the Scriptures of the old Teſtament to thoſe that were under the Law, ſo there will from hence be deduced an infallible demonſtration for the confirming of the al-ſufficiency of the whole Scriptures, thoſe of the new Teſtament being joyned to thoſe of the old. Search the Scriptures, ſaith our Saviour, for in them ye thinke to have eternall life, and they are they which teſtifie of me. In theſe words there is a twofold reaſon or a double argument to prove the al-ſufficiency of the Scripture of the old Teſtament, that they contained all things neceſſary to ſalvation, and in that a greater engagement to the Jewes, and ſtronger motive to put them upon the diligent ſearching of them. The firſt is the teſtimony of the Jewes, their owne witneſſe, Yee your ſelves thinke in them (ſaith our Saviour) to have eternall life, that is, ye acknowledge and verily believe that they containe all things in them neceſſary to the ſalvation of your ſoules, and your beliefe is good, and your witneſſe is true and according to the holy Scripture: for all errour and ſinne ariſe from the neſcience and ignorance of the Scriptures, Ye doe erre not knowing the Scriptures, nor the power of God, ſaith Chriſt, Matth. 22. ver. 29. Now errour and ſinne brings men to perdition and eternall miſery, and by the knowledge of the Scriptures you come to the knowledge of God, and of his power, and what a juſt, righteous, and holy God he is, and a conſuming fire, and how he hates all ſinne, iniquity and abomination, and by that ye learne to hate ſinne, ſhunne and avoyd it, and are taught all the right way of pleaſing him, and how to walke in his Commandements, Statutes, Ordinances, and Judgements, by which you ſhall ſave your ſoules and be eternally bleſſed: and becauſe you know not the Scriptures, you walke in the by-waies of ſinne and vanity, to your owne eternall ruine and perdition: according to that of Solomon in the 29 of the Prov. v. 18. Where there is no viſion the people periſh: but he that keepeth the Law happy is he. Happy here, and eternally happy hereafter, for ignorance of the Law is the cauſe of all miſeries here, and hereafter, but the knowledge and the keeping of the Law maketh them forever happy and ſaveth their ſoules. The ſame doctrine our Saviour taught, Matth. 19. ver. 16, 17. the Ruler that came to him, demanding of him what he ſhould doe that he might have eternall life: If thou wilt enter into life, ſaith Chriſt, keep the Commandements. For God had made that gracious promiſe unto his people of life upon their perfect obedience, Levit. 18. v. 5. Ye ſhall therefore keepe my Statutes and my judgements, ſaith the Lord, which if a man doe, he ſhall live in them: I am the Lord. And the ſame promiſe againe often renewed in many places, and amongſt others in the 20. of Ezekiel verſ. 11. And I gave them my Statutes, and ſhewed them my judgements, which if a man doe he ſhall even live in them. So that all the people of God, and the whole Nation of the Jewes were ſufficiently convinced of this truth, that the Scriptures contained all things in them neceſſary to ſalvation, and this was their common and generall faith even in our Saviours time, though they were then much degenerated from their ancient purity in the ſervice and worſhip of God, and had brought in their owne Traditions, which our Saviour ſo often reproved them for, Matth. 15. and Marke 7. and by that alſo ſhewed the al-ſufficiency of the Scriptures of the old Teſtament, for the Salvation of them that were under the Law, without any traditions of men: ſo that the witneſſe the Jewes gave of the ſufficiency of the Scriptures, that they had in them eternall life, was as a cloud of witneſſes, a whole Nation teſtifying the ſame thing, and Chriſt himſelfe approving of their evidence, and allowing of their teſtimony: and addes his owne witneſſe for the confirming of the ſame doctrine, and backes it with an unanſwerable reaſon. You believe, ſaith he, that the Scriptures containe all things neceſſary to ſalvation, and in that you believe well, and rightly, for ſo they doe; I will give you alſo my reaſon of it, another argument to prove the truth of your witneſſe, and of the ſufficiency of the Scriptures without traditions, and to move you to read them, for they teſtifie of me, ſaith Chriſt, for they ſpeak of me, & preach me, and bring you to me, who am the Meſſias, the Saviour of the world, and they are the Schoole-maſter God hath appointed for that purpoſe to teach you to believe that I am he, Galat. 3.24. Rom. 10. ver. 4. for all the Law ſets me forth, all thoſe waſhings and purifications of the Law, and all thoſe Ceremonies and Sacrifices have me for their end, they are but ſhadowes, and not the body, nor the truth it ſelfe; Yea, and the Morall law alſo, and all the Commandements that are the waies God would have you walke in, bring ye unto me, who am the doore of Heaven, the doore of the ſheepe, John 10. v. 9. Who am the way, the truth, and the life: and no man commeth unto the Father but by me. Now then when all the Scriptures teſtifie of me, and teach you how ye may come unto me, where ye may finde reſt unto your ſoules, Matth. 11.28. and bring ye to the knowledge of God in Jeſus Chriſt, which is life eternall, John 17. v. 3. they containe all things neceſſary to ſalvation. So that, Maſter Montague, if there were no other argument in all the holy Scripture but this very place in the 5. of St John for the proving of the al-ſufficiency of the Scriptures of the old Teſtament for the ſaving of thoſe that were under the Law, without any humane Traditions, this alone were ſufficient to prove it: For that which hath the teſtimony both of God and men, that it containeth all things in it neceſſary to ſalvation, that is by the knowledge and faith, of which they might have eternall life, and be bleſſed for ever, that comprehendeth all things in it ſufficient for the attaining to life eternall, and for ſaving of mens ſoules: But the holy Scriptures of the old Teſtament have this teſtimony from God himſelfe, and from the Lord Jeſus Chriſt, and from the whole Nation of the Jewes, which is an Iliad and cloud of witneſſes, that they have life eternall in them, that is by the knowledge and faith of which they might have eternall life, and be bleſſed for ever. Ergo, they containe all things in them neceſſary to ſalvation. And if the Scriptures of the old Teſtament containe all things ſufficient to ſalvation, then the whole Scriptures, when they alſo of the new Teſtament are joyned unto them of the old, muſt of neceſſity be moſt abſolutely compleat, and have in them eternall life, and neede no Traditions of men for the perfecting of them and making of them an abſolute Rule, which is a high point of Blaſphemy to affirme. So that Mr. Montague hee that ſhall diſpute againſt the Al-ſufficiency of the Scriptures, ſhall diſpute againſt Chriſt himſelfe, and call the very witneſſe of God himſelfe into queſtion, who cannot lie. You will finde it a hard thing to kick againſt prickes as Chriſt ſaid unto Saul perſecuting him, Acts 9. And this ſhall ſerve to have ſpoke concerning this place in S. John, for the proofe of the ſufficiency of the holy Scriptures under the Law. And I will prove it by other places alſo of the old Teſtament, before I come to thoſe of the new. Deuteronomy 4. verſe 2. Yee ſhall not adde, ſaith the Lord, unto the Word which I command you, neither ſhall you diminiſh ought from it, that you may keep the Commandements of the Lord your God which I command you. That to which nothing was to bee added, nor from which nothing was to be detracted or taken away, by the command of God himſelfe, that was abſolutely perfect: But to the written Word of God, nothing was to be added, nor nothing to be detracted or taken away, and that by Gods own Commandement: Ergo, the written Word and the Law of God was abſolutely perfect. For the Major Mr. Montague no man will as I ſuppoſe deny it, and for the Minor the place above cited proves it. David alſo in Pſal. 19. verſ. 77. The Law of the Lord is perfect, ſaith he, converting the ſoule: the Teſtimony of the Lord is ſure, making wiſe the ſimple; from the which words I thus argue, That which is perfect in it ſelfe, converting ſoules, and giveth wiſdom unto the ſimple, and furniſheth them with all ſaving knowledge, that containes all things in it neceſſary to ſalvation, and is a perfect and abſolute Rule, and has no neede of humane Traditions for the making of it compleat. But the Law of the Lord is perfect in it ſelfe, converting ſoules, and giveth wiſdome unto the ſimple, and furniſheth them with all ſaving knowledge: Ergo, it containeth all things in it neceſſary to ſalvation, and is a perfect and abſolute Rule, and hath no need of humane Traditions for the making of it compleate. For the proof of my whole Syllogiſme, the words themſelves of the Text are ſufficient, I might here Mr. Montague accumulate proof upon proof out of the old Teſtament to evince the ſufficiency of the Scriptures of Moſes and the Prophets, for the ſalvation of thoſe that were under the Law, without the helpe of any Traditions of men; but becauſe I have been very large in my former diſcourſe I ſhall produce no more out of the old Teſtament at this time: only let mee ſay thus much, that our Saviour and all the Apoſtles for the confirmation of the abſoluteneſſe and perfection of the holy Scriptures of the old Teſtament, comfirmed all their Doctrines of faith from them only, and ſend the people ever to the written word as a ſufficient and compleate rule of Direction. Yea, all the Prophets of the old Teſtament likewiſe did the ſame, as wee ſee from Moſes in Deut. 30. to Malachy the laſt Prophet, who in Chap. 4. v. 4. ſendeth all Iſrael to the Lawes of Moſes, and ſo alſo the Prophet Iſaiah in the 8 Chap. To the Law and to the Teſtimony, ſaith he, ſpeaking to all the people. And if we run through all the new Teſtament, Moſes and the Prophets and the Pſalmes are the grounds of all their doctrines, and thither they ſend the people, upon whom the ends of the World are come, and tie us alwayes to the Scriptures of the old Teſtament and the writings of the Apoſtles under the new, with this expreſſe command, that we ſhould cleave onely to them, and not to be wiſe above that which is written, which ſheweth the abſolute perfection both of the old and new Teſtament, and that they neede no Traditions of men, for the making of them a compleat rule. And ſo now I returne againe to the new Teſtament, and will from thence produce ſome more arguments for the proving of the Al-ſufficiency of the holy Scriptures in themſelves, and then conclude that point. And for the better proceeding in my diſcourſe I will goe on with the place of S. Paul in the 2 Epiſt. to Timothy chap. 3. verſ. 15.16. where I began; All Scripture, ſaith he, is given by inſpiration of God, and is profitable for Doctrine, for reproofe, for correction, for inſtruction in Righteouſneſſe, that the man of God may be perfect, throughly furniſhed unto all good workes; from the which words I thus argue. That which has all things in it ſufficient for the begetting of Faith and Repentance, and for the guiding, ordering and regulating of our obedience and manners, and for the ſupporting of us in every condition, that containes all things in it neceſſary to ſalvation. But the holy Scriptures of the old and new Teſtament, have all things in them ſufficient for the begetting of Faith and Repentance, and for the guiding, ordering and regulating of our obedience and manners, and for the ſupporting of us in every condition: Ergo, the holy Scriptures of the old and new Teſtament containe all things in them neceſſary to ſalvation. For the Major, Mr. Montague, there is no man that either can or will deny it: for the Minor, it hath ſufficiently by all the former diſcourſe bin proved, yet for the further 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, & 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 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 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 Dayſtarre; Neither yet Maſter Montague, have I ever ſeene that Chriſtian that durſt affirme the Scriptures of the old Teſtament to be more perfect than them of the new; ſo that this may ſuffice to have ſpoke for proofe of my Aſſumption, and from the proofe of it I conclude, that the Scriptures of the old and new Teſtament, as they anſwer to their title and inſcription, ſo no man ought under paine and danger of execration to adde unto them, or detract from them, therefore they have all things in them neceſſary for the ſalvation of the Church, without the Traditions of men, or their unwritten verities. Much more, Maſter Montague, could I ſpeake for proofe of this truth, and to the which you ſhould never be able to anſwer, but that I would not weary you, or trouble your patience; but leſſe than this I could not ſpeake. And all that I have here ſet down doth evidently declare unto you theſe two things: Firſt, that the Church of Rome doth onely in word acknowledge Chriſts Prophetical Office, & allow him to be a Prophet, but in deeds and workes deny it, when 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 ſpeak • th, is to be underſtood of the writings of Moſes, and that it is not to be expounded or drawne to any unwritten Traditions delivered by Moſes, viva voce, and therefore that the written word by Moſes was onely to be the rule which all Iſrael were tied to for the ordering of their faith, lives and manners, and that all Chriſtians at this day are much more tied and bound to cleave onely to the written Word of God in the old and new Teſtament. Which will yet be far more evident, from Deut. 4. ver. 18, 19, 20. and from Joſhua 1. ver. 7, 8. In both which places we ſee that the Kings and Rulers themſelves are tied to the written Word, and are enjoyned to make that the rule of their lives and actions, and are commanded to meditate in it night and day, and to rule and 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, forbidding them to liſten unto any Traditions of men, or unwritten verities. For if we muſt not be wiſe above that which is written, and the opinions and doctrines of faith belong unto true wiſdome, then wee ought in matters of faith to be contented ſolely with the Scriptures and onely to cleave and ſtick unto that rule: But the antecedent is true: Ergo, The conſequent. The connexion is manifeſt, and for the aſſumption the place cited proves it. But if this place, Mr. Montague, be underſtood, as it is expounded by many learned men, that Paul has reference here, to the things which himſelfe had writ to the Corinthians and others, and that he binds the Corinthians here, to the things pend by himſelfe and that which he had writ, and injoynes them not to be wiſe above that, then by how much more are all the whole Scriptures ſufficient, and with how much the more care, ought we to take heed, that wee be not wiſe above that which is written both in the old and new Teſtament? for that muſt needs be a compleate rule to which, with greater reaſon all men are for evertied unto, if the very writings of the Apoſtle Paul are ſo perfect, that no man ought to be wiſe or learned above that which hee hath written. From the which I thus argue, Whoſoever propounds or eſtabliſhes any doctrines or opinions of Faith from unwritten Traditions, is wiſe above that which is written. But no Chriſtian truly obedient to the Apoſtolicall doctrine, is wiſe above that which is written: Ergo, no Chriſtian truly obedient to the Apoſtolicall Doctrine, doth propound or eſtabliſh any Doctrines or opinions of Faith from unwritten Traditions. But to goe on. Paul in his Epiſtle to the Galatians, chap. 1. verſ. 8, 9. Though wee, ſaith he, or an Angell from Heaven preach unto you otherwiſe, then that which we have preached unto you, let him be accurſed, as wee ſaid before, ſo ſay J now againe, if any men preach unto you otherwiſe, then that yee have received, let him be accurſed. The Apoſtle here doubles the execration, as if he could have uſed no argument ſufficient enough to deterre them from liſtning unto any doctrines contrary to that which they had received, tying them only to the written Word, the which they ought to make the onely rule of their faith, and from the which they might not ſwarve, though the Apoſtles themſelves, or an Angell from Heaven ſhould teach them otherwiſe under a fearefull curſe and execration. And as he ſets downe the danger that will follow to all ſuch as diſobay theſe his injunctions, ſo in the concluſion of this his Epiſtle, hee pronounces a bleſſing upon all ſuch as ſhall be conformable to the rule, preſcribed unto them for their farther incouragement, in theſe words, Chap. 6. verſ. 16. And as many as walke according to this rule, peace be unto them and mercy, and upon the Iſrael of God. Mercy therefore and peace, is the reward of all the faithfull, and obedient to this rule, and to ſuch as cleave onely to the Scriptures, and a curſe to all thoſe that are diſobedient, and ſuch as liſten unto unwritten Traditions. And in the fourth to the Epheſians exhorting them all that with lowlineſſe and meekneſſe, &c. they would indeavour to keepe the unity of the ſpirit in the bond of peace, he gives them a reaſon of his exhortation ſaying, that there is but one body, and one ſpirit, and one hope, and one Lord, and one faith, and one Baptiſme, and one God and Father of all, and therefore that they ſhould imploy that Talent of grace that God had given them for the keeping of the unity of the Spirit in the bond of peace. And that they might the better doe this, hee tells them, that the Lord gave them Apoſtles, and Prophets, and Evangeliſts, and Paſtors and Teachers, for the perfecting of the Saints, and for the edifying of the Church, till they come unto the unity of the Faith, &c. and declares unto them withall, that they have fully diſcharged their duty, and revealed and taught the whole Will of God unto them, and alſo writ it, to this very end, verſ. 14. That wee henceforth be no more children toſſed to and fro, and carried about with every wind of Doctrine, by the ſleight of men, and cunning craftineſſe, whereby they lie in waite to deceive. In the which words, he giveth the reaſon why the Word of God was written, viz. That they might have a certaine rule to walke by, and to which they were only to adhere and conſtantly to cleave unto, and not to be removed from it, if they deſired to keepe the unity of the faith, and not be carried about with every wind of Doctrine. So that by this very place, it is manifeſt the written Word is to be the onely rule, and not unwritten verities or humane Traditions. And in Philip. 3. verſ. 16. Nevertheleſse, ſaith he, whereto we have already attained, let us walke by the ſame rule, let us minde the ſame things. Here alſo hee tieth them to the rule the written Word from which they might not ſwarve. And to the Coloſſ. chap. 2. verſ. 8. Beware, ſaith he, leſt any may ſpoyle you through philoſophy and vaine deceit, after the traditions of men, after the rudiments of the World, and not after Chriſt: for in him dwelleth all the fulneſſe of the God-head bodily, and yee are compleat in him, who is the head of all principality and power, and in verſ. 18.19, 20, 21, 22. of the ſame chapter the Apoſtle reproveth them, that they were ſubject unto the ordinances after the Commandements, and Doctrines of men. So that in this very chapter hee proveth that the Word of God is ſufficiently perfect for the bringing us unto Chriſt in whom wee are compleat, and forbids them to liſten unto the Traditions and Ordinances of men, with whatſoever ſeeming arguments out of philoſophy and humane wiſdome they are propounded unto them, and enjoins them onely to cleave unto the written word, and to the revealed will of God in the holy Scriptures, and not to ſerve God after the Commandements and Traditions of men, ſhewing them the danger of ſo doing; for, ſaith he, they ſeparate us from the head Chriſt Jeſus, and bring us to perdition. And if wee looke through all the Epiſtles of the holy Apoſtles, wee ſhall finde in them all ſpeciall caveats to take heede of all Traditions of men, and ſpeciall charge given them, to cleave onely to that Doctrine and thoſe inſtructions that they in their writings had ſet downe unto them; for, for that very end they writ their letters unto them, as they teſtify themſelves, that after their departure out of this life, they might have a certaine rule to walk by, by the following and obſerving of the which they might not onely be preſerved from all the errors of the times, but be kept unblameable to the appearing and coming of our Lord Jeſus Chriſt, and bee filled with all ſaving knowledge. And truly, Mr. Montague, all reaſon dictates unto us, that if the holy Apoſtles in their writings give precepts unto all the Paſtors and Teachers of the Church, how they ſhall teach, and inſtruct the people, and preſcribe unto them a rule which they are ever to follow, and from which they may not ſwarve in their preaching, and injoyne them withall, to keepe that rule unblameable untill the ſecond comming of the Lord Jeſus Chriſt; and in thoſe inſtructions among other things, in ſpeciall, charge them to take heed of all the Traditions and Precepts of men in Gods ſervice, and injoyne them alſo, to reprove ſuch as teach any other doctrine than that they have received from them, and alſo command to ſhun and decline them that teach contrary to that doctrine; I ſay, as the Miniſters of the Goſpell have a rule ſet them by which they ſhall teach, and from which they may not vary, if they notwithſtanding will goe beyond their commiſſion and teach contrary, yet the people are not to liſten unto them or to heare, them in ſo doing: for they are bound and tied likewiſe by the ſame rule and written word to the contrary, as by the places above ſpecified is manifeſt, and many more that follow. But now, Mr. Montague, let us a little examine what Paul writeth to Timothy and Titus, and in them to all Miniſters, and Teachers, and what rules hee preſcribeth unto them in their preaching; and what rules after in the following Epiſtles and Writings of the Apoſtles, are given to all Chriſtians. S. Paul in his 1 Epiſtle to Timothy before he comes to any particular inſtructions gives him a reaſon why he left him at Epheſus when he went into Macedonia, and that was, ſaith he, verſ. 3.4. That thou mighteſt charge ſome that they teach no other Doctrine, neither give heed to fables, &c. Here the Apoſtle ties all Miniſters to the rule, the Doctrine that they had received from him and the other Apoſtles. And accounts all the Traditions of men fables and vanities, as in the third Chapter he more fully declareth, and in the 16 verſe, he ſaith, Take heede unto thy ſelfe, and unto thy doctrine, continue in them, for in doing this, ſaith he, thou ſhalt both ſave thy ſelfe, and them that heare thee. Here hee ties Timothy to the rule, and tells him withall of the benefit that will redound unto him and others continuing in it, and that is the ſalvation both of him and his hearers. So that the ſwarving from it, muſt needs be pernicious to both Teachers and Hearers. And in the 5 chap. 21. J charge thee before God, ſaith he, and the Lord Jeſus, and the elect Angels that thou obſerve theſe things, without preferring one before an other. And in chap. 6. verſ. 3. Jf, ſaith hee, any man teach otherwiſe and conſent not to the wholeſom words of our Lord Jeſus Chriſt, and to the doctrine which is according to godlineſſe, &c. from ſuch withdraw thy ſelfe. Here againe, he ties him to the rule, to the words of our Lord Jeſus Chriſt, the doctrine taught by Chriſt, as it is ſet down in the ſeverall Goſpells, and commands Timothy to withdraw himſelfe from all ſuch as taught not according to that doctrine, and in verſ. 13.14. I give thee charge, ſaith hee, in the ſight of God, who quickneth all things, and before Chriſt Ieſus, who before Pontius Pilate witneſſed a good confeſſion; that thou keepe this Commandement without ſpot, untill the appearing of the Lord Jeſus Chriſt. Here is a rule given to the end of the World, which all Teachers and Hearers are bound to obſerve and keepe. The Miniſters and preachers by it, are to teach nothing contrary unto the wholeſome words and doctrine of our Lord Jeſus Chriſt, and what hee taught, and the people, they are not to receive or heare any thing contrary to that doctrine: but both Miniſters and people are commanded to ſhunne ſuch, and to withdraw themſelves from them. And in his ſecond Epiſtle, as if the Apoſtle could never ſufficiently enough have taught all Miniſters their duty, in Chap. 1. verſ. 13. Hold faſt, ſaith he, the forme of ſound words, which thou haſt heard of mee, in faith and love which is in Chriſt Jeſus. Have a ſpeciall care, thou varieſt not from that way of teaching thou haſt learned from mee, the two principall heads of the which doctrine, or the ſum of which is faith and charity, teach them the ſaving doctrine of faith therefore as I taught it, according to the written Word, ground all thy preaching concerning faith, upon the Scripture, not upon the vaine Traditions of men, and humane authority, but upon the written word. So likewiſe, when thou teacheſt them their duty of love, both towards God, and towards their Neighbours, and one towards another, inſtruct them in that according to the written Word, and not after the Precepts and commandements of men, and from this way of preaching ſwarve thou not, but hold faſt that forme of ſound Words, for ſo I taught thee. And in Chap. 3. verſ. 14. Continue thou, ſaith he, in the things which thou haſt learned and haſt been aſſured of, knowing of whom thou haſt learned them. Here againe, hee injoynes him to preſeverance in that doctrine onely, which he had taught him, who was guided by the Spirit of God, and confirmed all that hee taught out of the Scriptures, and therefore there could be no doubt of the Truth of it, and that he commands Timothy and all other Miniſters to continue in their Teaching, and not to vary from it, or to give eare or heed unto the Traditions of men. And in his Epiſtle to Titus, chap. 1. verſ. 13.14. Wherefore, ſaith he, rebuke them ſharply, that they my be ſound in the Faith; Not giving heed to Jewiſh fables, and commandements of men, which turne from the truth. What, Mr. Montague, can be ſpoke more evident, againſt all Traditions of men, which teach, that the worſhip of God conſiſteth in outward performances, as in the obſervation of dayes and ceremonies, and abſtaining from Meats and Marriage, all inventions of crafty men, and which teach that wee muſt worſhip God according to the commandements of men? when the Apoſtle in expreſſe words in Chap. 3. of the 1 of Timothy verſ. 12, 3. affirmes, that theſe are the doctrines of Devills, and in this place commands Titus ſharply, roughly, and plainely to reprove all ſuch preachers, as teach men by ſuch performances to ſerve God, or inſtruct them to worſhip him after the commandements and traditions of men, and gives him a reaſon why Titus ſhould ſharply rebuke ſuch teachers, becauſe, ſaith he, they that indoctrinate the people in this manner to ſerve God, are ſo far from teaching the truth, as they turn them from it, and lead them into errours and by-waies, to their eternall perdition. Truely, Mr. Montague, if there were but this very Text in all the new Teſtament for our direction, for the right ſerving of God, it were enough for ever to deterre us from the traditions of men, and to make us cleave cloſe to the written Word for our rule, when the Apoſtle pronounceth all ſuch doctrines, either to be the doctrines of devils, or at leaſt to lead and turn us from the truth, which we ought to preferre before our lives. And in Chap. 3. ver. 10. A man, ſaith he, that is an hereticke, after the firſt and ſecond admonition, reject. You know, Maſter Montague, that he is counted an heretick among you, that continues obſtinate, and perſeveres in his owne opinions, againſt the doctrines of the Church of Rome, and their vaine traditions, and humane inventions; but in Gods Dialect, they are accounted orthodox; and they onely in the holy Scriptures are counted heretickes that perſevere and continue in their owne unſound opinions, contrary to the faith once delivered unto the Saints, and to the wholſome words of our Lord Jeſus Chriſt, ſuch onely by S. Paul are proclaimed hereticks, with a command unto all Miniſters and people, after the firſt and ſecond admonition to reject, and to caſt them out of the Church, as people with whom godly men, and the true Diſciples of Chriſt ought to have no fellowſhip, or commerce: and therefore Maſter Montague, the doctrine of the holy Apoſtles, as it is ſet downe in Scriptures, is the rule we are tied to for the diſcerning betweene true and falſe doctrine, and that we are for ever to have before our eyes, for the ſquare we muſt regulate our faith and manners by. And in Heb. 13. ver. 8, 9. Jeſus Chriſt the ſame yeſterday and to day, and the ſame for ever, ſaith the Apoſtle. Be not carried about with ſtrange doctrines, &c. here the Apoſtle forbids all men to liſten unto the vaine Traditions of men, and to be carried about with any ſtrange doctrines, ſuch as are not grounded upon the written Word, and conformable to the rule of our faith, ſet downe in it, and gives a reaſon why they ſhould be ſtable and unmoveable in that doctrine; for, ſaith he, Chriſt which 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 a true Church, nor the ground and pillar of truth, when ſhe is not built upon the foundation of Peter, nor teacheth not the way of the truth and the life, nor honoureth not Chriſt as her King, Prieſt, and Prophet, nor continueth conſtantly in the doctrines of the holy Prophets and Apoſtles, and in the which the Goſpell of Jeſus Chriſt is neither purely preached, nor the Sacraments rightly adminiſtred, and in the which there is not the true invocation of God, nor the true religion that Chriſt the great Prophet of his Church hath taught us; All which, Mr. Montague, I have, as I hope, ſo ſufficiently proved in this diſcourſe, as I am moſt confident that there is not any rationall man but will eaſily perceive, and you your ſelfe, Maſter Montague, if you have not reſolved to ſhut your eyes at noone day, will now clearely diſcerne, which of the Churches believeth beſt, and which of their faiths and beliefes is moſt orthodox concerning the Kingly, Prieſtly, and Propheticall Office of Chriſt Jeſus, and which of them giveth the Lord Jeſus moſt honour, either ſhe that neither regardeth what Chriſt commandeth or forbiddeth, or ſhe that in all things heareth his voice, and followeth the direction of his Word, as it is ſet downe in the holy Scriptures, which I have by Gods aſſiſtance proved to containe all things in it neceſſary to ſalvation, and that wee have no need of humane traditions for the making of it a compleat rule; and that this Word is onely the ſole rule of our faith and manners, and that all Chriſtians to the end of the world are tied unto that to be the rule and ſquare both of their faith and manners, and that they ought not to ſwarve from it upon what termes ſoever. And therefore now, Mr. Montague, I ſhall look for the performance of your promiſe, viz. that if I could prove the Church of England to be a true Church, and that the Word of God contained all things in it neceſſary to ſalvation, and that it was the onely rule of our faith, unto which all Chriſtians were tied to the end of the world, (all which I conceive I have fully done) that then you would be of our Religion, and turne Proteſtant. This was your promiſe, Maſter Montague, before all the Gentlemen, and the performance of the which will be to the honour of God, and your owne eternall comfort, and will ever rejoyce the heart of him that wiſheth you all happineſſe here and hereafter. But, Maſter Montague, before I ſhut up this diſcourſe, I ſhall in way of a corollary deſire you to ponder and ſeriouſly conſider not onely the vanity but the impiety of all thoſe tenents you hold in the Church of Rome, more than we have warrant for in the Word of God, and that you would deale ingenuouſly betweene God and your owne conſcience in the examination of a few Queries that I ſhall now before I finiſh my diſcourſe propound unto you.

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

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

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

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

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

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

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