The Church of England a True Church, Text (1 of 5)

The Church of England a True Church · Text (1 of 5)

p. 1THE CHURCH OF ENGLAND a true CHURCH.

By JOHN BASTWICK, Doctor in Phyſick.

Maſter MOUNTAGUE,

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

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

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

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

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

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

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

p. 5For anſwer to which, you firſt made your apology, that if I meant to proceed in a Syllogiſticall way, that you were no Scholl…r. To which I replying told you, that I knew very well, that you were a Scholler, and that this way of diſputing was the beſt means of finding out of truth, and that I would leave my argument with you, and not onelyonly for you, but for whomſoever you pleaſed to aſſiſt and help you. To which you anſwered, that it was fairly ſaid, and that it was a faire and ſyllogiſticall way. Notwithſtanding you would reject your owne capacity to anſwer in ſuch a way, reiterating your former expreſſion, ſaying, that you were no Scholler, no Logitian, no Philoſopher. But, ſaid you, to juſtifie my ſelfe to theſe Gentlemen here, I am content to anſwer to your ſyllogiſme. Then I told you that you muſt deny one of the propoſitions, the major or the minor. To which you anſwered, I deny the minor; it ſtands you upon to prove it. Here I cite the words verbatim, as I find them written by the Scribes.

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

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

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

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

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

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

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

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

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

p. 9Ergo, the Church of England is built upon the foundation of Peter, and teacheth the way, the truth and the life, againſt which the gates of hell can never prevaile, and is a true Church, the ground and pillar of truth.

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

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

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

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

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

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

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

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

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

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

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

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

p. 26And now I come to the ſecond thing, viz. What is meant, to be juſtified by faith. The ſenſe and meaning of the which, as it is a matter of great moment and conſequence, and concernes no leſſe than our eternall happineſſe: ſo it cals for and requires at our hands all care and diligence for the right underſtanding of it, which the great Rabbins of the Church of Rome are ignorant of; and that it may the more eaſily be delucidated and underſtood, I will declare firſt, what that thing is, for which a ſinner is juſtified, and accounted juſt. And that is the obedience of Jeſus Chriſt our mediator and redeemer, and that both his active and paſſive; (for thoſe are not to be ſeparated that God hath joyned together) the laſt of which doth conſiſt in Chriſts ſuffering of the firſt death, in reſpect of his body; and the induring of the dolours, pangs, and ſorrowes of the ſecond death, in reſpect of his ſoule: the firſt of which doth conſiſt in his perfect fulfilling of the law for us. The truth of which doth evidently appeare. For after the fall of our firſt parents, all man-kind ſtood bound in a double debt; we had violated and broken the law, and therefore were all tyed and bound firſt to make ſatisfaction for that. Secondly, as we are creatures we were ſtill bound to keepe and fulfill the whole Law, even to the rigour of it, and to doe whatſoever that commanded: of the which double debt, when we were not able to pay the leaſt portion (being now become bankrupts of that primordiall and originall righteouſneſſe, and wholly corrupted) we muſt neceſſarily have recourſe and flie to our ſurety and mediator, who hath diſcharged both thoſe debts for us. The firſt he payd for us being dead in our ſinnes and treſpaſſes, when he was made a curſe for us, and ſo redeemed us from the curſe and malediction of the law, though not from the obedience of it. Gal. 3. ver. 13. Rom. 3. ver. 24, 25. and in 2 Cor. 5. ver. 21. The laſt he performed by his perfect obedience to the whole law, ſo that in Jeſus Chriſt we fulfill the law. The ſecond thing to be here conſidered, for the better underſtanding of this buſineſſe of ſo great concernment, is, ſeeing that the obedience of Jeſus Chriſt is the matter of our juſtification, and that is without us, and none of ours; how that comes to be made ours, which being once declared, the truth then will be perſpicuous. That the righteouſneſſe of Jeſus Chriſt therefore may be made ours, it muſt firſt be given to us of God. Secondly, we muſt receive and imbrace this righteouſneſſe. Now, God gives us this righteouſneſſe when he gives Chriſt unto us, for with Chriſt this p. 27righteouſneſſe is beſtowed upon us, and it is then made ours when God out of his infinite mercy accounts it, and judgeth it ours: and it is made ours onelyonly by imputation, as it is evident and manifeſt by theſe reaſons: Firſt, as Chriſt was made ſinne for us, ſo we are made the righteouſneſſe of God in him, 2 Cor. 5. ver. 21. and in 1 Cor. 1. v. 30. Now Chriſt was made ſinne for us onelyonly by imputation, therefore the inherent righteouſneſſe of Jeſus Chriſt is made ours onelyonly by imputation. Secondly, as the diſobedience of Adam was made ours, ſo the obedience of Chriſt the ſecond Adam is made ours, as it is largely diſcourſed by the Apoſtle, Rom. 5. ver. 17.18. but the offence and diſobedience of Adam was made ours by imputation: therefore after the ſame manner Chriſts obedience is made ours. Secondly, that Chriſts obedience may be made ours, we muſt receive it and apply it to our ſelves, and put it on, which is onelyonly done by faith the hand of the ſoule, for the receiving of thoſe things which are given us of God. Whereby the way, Mr. Montague, I deſire you to take notice, that a ſinner is not juſtified for the dignity of faith, but as it is an inſtrument by which the obedience of Chriſt is applied to the ſoule.

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

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

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