The Church of England a True Church, Text (2 of 5)

The Church of England a True Church · Text (2 of 5)

p. 34But now Mr. Mountague, that you may ſee the error of your wayes, and that all men may behold the impiety and vanity of the doctrine of ſelfe-merits, and of the works of ſupererogation, and that we may all be humble under the mighty hand of God, and learne this leſſon of ſelfe-denyall, I ſhall for a corollary, adde a few things, and then conclude this point. Our Saviour Chriſt ſaith Luke the 17. When you ſhall have done all thoſe things that are commanded you, ſay, we are unprofitable ſervants: we have done that, which was our duty to doe. Is not this an extreame arrogancy, think you Maſter Montague, in any man, when our Saviour Chriſt himſelfe teacheth us to ſay we are unprofitable ſervants, when we have done whatſoever is commanded us both in the law and the Goſpell, to ſay, and affirme that we are meriting and deſerving ſervants? yea, is it not an impious ridiculoſity to affirme it, when notwithſtanding we do tranſgreſſe the Commandements of our Maſter a thouſand wayes? For theſe two concluſions do neceſſarily reſult out of our Saviours words. Firſt, that when wee have done all that God commands, we are yet but unprofitable ſervants. The ſecond, that we have done but that was our duty to doe. Out of the which words I thus argue.

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

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

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

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

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

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

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

p. 56Now I come to the fourth part, viz. that in the Church of England the Goſpell is purely preached, repentance towards God, and faith toward our Lord Jeſus Chriſt, and the Sacraments rightly adminiſtred, and in which there is the true invocation of God. Another infallible and never deceiving note of a true Church, which were it ſingle and alone, were ſufficient to evince to the whole world, that the Church of England is a true Church, and built upon the foundation of Peter: and therefore believes as it ought to believe. By the pure preaching of the Goſpell, and right adminiſtration of the Sacraments, and the true invocation of God, I underſtand, when all things are done in the miniſtry and preaching of the Goſpell, and adminiſtration of the Sacraments, and invocation of the name of God and prayer, according to Chriſts inſtitution, and according to the commiſſion delivered unto the Apoſtles, without addition of any thing, or diminution, but obſerving all things according unto the rule preſcribed in all punctuall manner by ſuch as God hath fitted for wiſdome, learning, and all divine knowledge for that holy imployment, and who doe accordingly in all uprightneſſe, ſincerity, and godly ſimplicity, following the example of Paul, 2 Cor. 2. verſ. 17. We, ſaith he, are not as many, which make merchandiſe of the Word of God: but of ſincerity, but as of God, in the ſight of God ſpeake we in Chriſt. The Apoſtles did nothing in the miniſtry craftily, or coveteouſly, or leſſe ſincerely than they ought, as more fully is expreſſed in chap. 4. ver. 2. where he ſaith, We have caſt from us the cloake of ſhame, and walke not in crafrineſſe, neither handle we the Word of God deceitfully: but in declaration of the truth, we approve our ſelves to every mans conſcience, in the ſight of God. The Apoſtles preached the Goſpell without ſubtilty and deceipt, ſeeking no lurking-holes to cover their ſhameleſſe dealing, they preached not with excellency of words (as Paul in 1 Cor. 2. declares) or of wiſdome in ſhewing the teſtimony of God, which was the Goſpell; neither was their word and preaching in the inticing ſpeach of mans wiſdome, but in plaine evidence of the Spirit, and of power, and not for ſelf-ends. After this example of the bleſſed Apoſtle is the Goſpell preached by the Miniſters of the Church of England, who diſpenſe the Ordinances according to their Commiſſion, neither adding nor detracting from it in any thing, but withall care, ſedulity, and watchfulneſſe, without baſe ends, and ſelf-reſpects, attend upon the Miniſtry in their particular places, and as they are made Watchmen unto p. 57their flockes by God himſelfe, ſo they receive the word from his mouth, and give warning to the people, Ezek. 3. ver. 17. and they ſwerve not from the rule: which will the better appeare, if we examine the Commiſſion the Lord Jeſus gave to the Apoſtles, Matth. 28. ver. 19. Goe therefore, ſaith Chriſt, and teach all Nations, baptizing them in the name of the Father, and the Sonne, and the holy Ghoſt. Teaching them to obſerve all things whatſoever I have commanded you: and lo, I am with you alway, untill the end of the world. Their commiſſion was limited, that they ſhould ſpeake nothing but what Chriſt commanded them, nothing of their owne heads and braines, and keeping themſelves within their limits they were ever ſure of Gods preſence and aſſiſtance who had promiſed them and all their ſucceſſours in ſo doing, to be with them to the end of the world: they were bound therefore to teach nothing but Gods commands, and that the holy Apoſtles obſerved, and commanded all men, though an Angel from Heaven ſhould teach otherwiſe than they had taught them, not to heare them, under a fearefull curſe, Galat. 1. Now when the Church of England diligently keepes it ſelfe to the Commiſſion given by Chriſt unto his Apoſtles, and preaches the Goſpell in all purity, without any mixture of their owne inventions and doctrines, and that with all ſimplicity and godly integrity, and adminiſters the holy Sacraments without any addition, diminution or detraction, according as Chriſt appointed, and cals upon the name of God according as he hath taught, it is cleare to all men that the Church of England is a true Church, and built upon the foundation of Peter. All which will more perſpicuouſly be evidenced if we examine the ſeverall commiſſions of the Apoſtles, and conſider what they preached unto the people, whoſe example for preaching and doctrine the Church of England in all things follows, and ſwarves not from. Saint Peter in Acts 2. ver. 37. When the people were pricked in their hearts at his Sermon, and ſaid unto the Apoſtles, Men and brethren what ſhall we doe? in Verſe 38. according to his commiſſion, Repent, ſaith he, and be baptized every one of you in the name of Jeſus Chriſt, for the remiſſion of ſinnes, and ye ſhall receive the gift of the holy Ghoſt: for the promiſe is to you and your children, and to all that are afarre off, even as many as the Lord our God ſhall call. To preach faith and repentance unto the people was their commiſſion. And in chap. 3. ver. 23. Repent ye therefore and be converted, that your ſinnes may be blotted out, &c. and Saint Paul ſets downe his commiſſion in the places following, p. 58in Chap. 13. ver. 23. Be it knowne unto you therefore men and brethren, that through this man is preached unto you forgiveneſſe of ſinnes. And by him all that believe are juſtified from all things, from which they could not be juſtified by the Law of Moſes. And in Acts 26. the Apoſtle Paul ſhewes his commiſſion to King Agrippa, and what by that he was to doe in Gods ſervice and imployments. His words are theſe, I have, ſaith the Lord Jeſus, appeared unto thee for this purpoſe, to make thee a Miniſter and a witneſſe, both of theſe things which thou haſt ſeen, and of thoſe things I will appeare unto thee, in delivering thee from the people, and from the Gentiles, unto whom now I ſend thee. To open their eyes, and to turne them from darkneſſe to light, and from the power of Satan unto God, that they may receive forgiveneſſe of ſinnes, and inheritance among them that are ſanctified by faith that is in me. Here is the Apoſtles Commiſſion. Now let us take notice how he executes it. Whereupon, O King Agrippa, ſaith he, I was not diſobedient unto the heavenly viſion, but ſhewed firſt unto them of Damaſcus and at Jeruſalem, and through all the coaſts of Judea, and then to the Gentiles, that they ſhould repent and turne to God, and doe workes meet for repentance. So that in the execution of his commiſſion in opening their eyes, and turning men from darkneſſe unto light, and from the power of Satan unto God, for the receiving of remiſſion of ſinnes, and inheritance among them that are ſanctified, he preacheth unto them onelyonly, that they ſhould repent and turne to God, and doe workes meet for repentance, and believe in Jeſus Chriſt. And in this conſiſted all the preaching of all the Apoſtles and Prophets, and this is all the worke that the true Miniſters of Jeſus Chriſt have to doe, unto the end of the world. Which Commiſſion when the Church of England fully and punctually obſerveth, teaching them to repent, and turne from ſinne, and idols, unto the living God, and to change their minds and purpoſes, and to come out of themſelves, and flie unto God for mercy and pardon, puting off their old mind, and putting on a new; in a word, when the Church of England teacheth all men that true repentance conſiſts in the univerſall change of the mind, and of the whole life, and turning unto God by unfeigned ſorrow, which proceedeth from an earneſt, ſerious, and reall feare of God, which continueth unto the laſt houre of mans life, in the mortifying of the old man, and crucifying of the fleſh, and in the quickuing of the new man, and vivifying of the Spirit, and labours by all meanes to humble men for their ſinnes, by which they have offended p. 59God, that ſo they may obtaine mercy, and become new creatures, and manifeſt this change wrought in them, by the amendment of their whole lives, and returning into the waies of Gods Commandements, and exhorteth them to the practiſing of all thoſe vertues and graces God hath adorned them with, and beſtowed upon them, and as they are a choſen generation, a Royall Prieſthood, an holy Nation, a peculiar people, that they ſhould ſhew forth the praiſes of him who hath called them out of darkneſſe into his marvellous light, 1 Pet. 2. verſ. 9. Againe, when the Church of England inſtructeth the people fully in the doctrine of ſaving faith, teaching that it is a certaine, ſetled, and aſſured knowledge of the free grace, mercy, and love of God towards mankinde, in Jeſus Chriſt, and grounded upon the truth of the gracious and free promiſe of God in Chriſt, and is both revealed unto their minds and ſoules, and ſealed in their hearts by the holy Ghoſt, ſo that as the Spirit of God doth illuminate their underſtanding, & worketh faith in their hearts, withall he doth witneſſe unto them their adoption, and aſſureth them of their ſalvation in Jeſus Chriſt, and of life eternall, according unto the Commiſſion delivered unto the Apoſtles, and which likewiſe they in their own particulars preached unto their auditors, as the whole Scriptures witneſſe, now when the Church of England, I ſay, not onelyonly inſtructeth the people rightly to believe and repent, but alſo calleth upon them that they ſhould joyne practiſe with theory, and ſhew forth their faith by all good workes and a godly life, and holy converſation, and that they ſhould daily increaſe and abound in all knowledge, and labour for particular faith, and certaine aſſurance of Gods love, and that they may the better attaine unto this ſpeciall aſſurance, by which they may be ſupported in all temptations and tryals, they exhort them diligently and carefully to read the Word of God which was written for our learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15. ver. 4. and call upon them likewiſe to be diligent in the hearing of the holy Word, and frequenting of the holy aſſemblies, and encourage them to the reall practice of all thoſe inſtructions and wholſome doctrines that they learne by the miniſtery of the Goſpell, that they may not only be Saints in the Church, and in publique, but at home in their houſes, yea and in their private cloſets, and be holy in all manner of converſation, both publique and private, ever inſtructing their family, ever ſhewing them good example, and going before them in a godly and unblameable p. 60life, walking before God in uprightneſſe, & inall ſincerity, and before men unreproveable. Again, when the Church of England adminiſters the Sacraments of Baptiſme and the Lords Supper according to Chriſt inſtitution, without addition and diminution; but as they have received them from the Lord: as baptiſme in pure water, without mixtures: and the Lords Supper in both elements in Bread and Wine, with the very words of inſtitution according to Chriſts appointment and command: And withall continually inſtructs and teaches the people the end for which they were ordained, and the right uſe of them, with the true nature and meaning of thoſe myſteries, as that they are outward and viſible ſignes, wherewith the Lord ſealeth and confirmeth to our conſciences the ſweet promiſes of his good will and pleaſure towards us, for the ſuſtaining and ſupporting of the feebleneſſe and weakeneſſe of our faith: and by the which we againe on our owne behalfes doe teſtifie our piety, duty, and love towards him, as well before him and the bleſſed Angels, as before men: and declare unto the people, that they are teſtimonies of Gods favour and good will towards us, confirmed by outward ſignes, and are viſible forms of inviſible grace. And the Miniſters of the Church of England alſo prepare the people by wholſome inſtructions what duties are required at their hands, and what requiſits are neceſſarily expected for the making of them capable, and worthy partakers of theſe holy Ordinances, and ſo to communicate in them, as they may thereby bring glory to God, and edification to others, & receive the comfort of the right celebrating the holy Sacraments in their own particular, all which things, I ſay, when the Church of England conſcientiouſly performeth, according unto the rule preſcribed in the holy Word, and the example of Chriſt and the holy Apoſtles, it is manifeſt that the Church of England declareth it ſelfe to be a true Church, and built upon the foundation of Peter, and believeth as it ought to believe. Againe, when the Church of England teacheth the people to put up all their prayers and ſupplications to God onelyonly, in the name and mediation of Jeſus Chriſt, by the aſſiſtance of the holy Spirit, with an aſſured faith of being heard according to Chriſts direction, ſaying, When ye pray ſay, Our Father which art in Heaven, &c. Matth. 6. ver. 6. & 9. and Matth. 21. ver. 22. Whatſoever ye ſhall aske in prayer, if ye believe, ye ſhall receive it. And John 15. ver. 7. and 1 John 5. ver. 14. and John 14. verſ. 13, 14. Whatſoever ye aske in my name, I will doe it. And John 16. ver. 23. I ſay unto you, whatſoever p. 61ye ſhall aske the Father in my name, he will give it you. And John 14. ver. 6. I am the way, the truth, and the life. No man commeth unto the Father, but by me. This way of praying unto God doth the Church of England teach unto the people, and inſtruct them, to whom in all calamities to make their addreſſes, according to the doctrine of holy Scripture, and that is to God alone. Pſal. 50. Call upon me in the time of trouble, &c. And St. Paul in his firſt Epiſtle to Timothy, ch. 2. exhorting all Chriſtians to make prayers and ſupplications with thankſgiving for all men, for Kings, and ſuch as are in authority; and giving the reaſon of it, becauſe, ſaith the Apoſtle, God will that all men ſhall be ſaved, and come unto the knowledge of the truth that is to ſay, all ſorts of men, without any difference of nation, kind, age, or order. And then he gives them a direction in whoſe name they ſhall put up their ſupplications, that they may be accepted, and that is in the name of Jeſus Chriſt, No man commeth unto the father, but by Chriſt. And therefore the Apoſtle, as he did impoſe upon all Chriſtians that duty of praying for all ſorts of men, Kings, Emperours, and Rulers, ſo in that very place, verſ. 5. he bids them put up their prayers in the ſole name of Jeſus Chriſt, for ſaith he, there is but one God, to whom we muſt pray, and there is but one Mediator betwixt God and man, the man Chriſt Jeſus, in whoſe name we muſt put up all our prayers, ſupplications, and thankſgivings. For as there is but one God of all Nations, Kings, Princes, and Potentates, ſo there is but one Mediator of all Nations, Kings, Princes, and Potentates, who onelyonly hath given a ranſome for them, and whoſe blood ſpeaketh better things than the blood of Abel, for Abels cals for revenge, but Chriſts blood cals for mercy, and atonement, and that continually: for he is a perfect Mediator both for ſatisfaction and interceſſion, and hath not reſigned that office of interceſſion and mediatorſhip to either Saints or Angels; and therefore it is great impiety and horrid ſacriledge, and blaſphemy in any, to rob Chriſt of his honour and glory, and to aſcribe it to the creatures, eſpecially when in expreſſe words the Apoſtle in the Rom. 8. ver. 34. affirmes, that Chriſt being at the right hand of God maketh requeſts for us. And Saint John in his firſt Epiſtle, chap. 2. v. 1, 2. ſaith, My little children, theſe things write I unto you, that you ſinne not: and if any man ſinne, we have an advocate with the Father, Jeſus Chriſt the juſt, and he is the propitiation for our ſinnes, and not for ours onelyonly, but alſo for the ſinnes of the whole world. Here Chriſt is aſſigned by Saint John to be the Mediator of all ſorts p. 62of men, of all ages, and in all places, and in that he nominates Jeſus Chriſt to be the Mediator, he excludes all other advocates: for reconciliation and interceſſion go inſeparably together, to give us to underſtand that he onelyonly is our advocate, who is our high Prieſt. The ſame doctrine the authour to the Hebrews teaches all Chriſtians in Chap. 5. v. 23, 24, 25. And they truely were many Prieſts, &c. by reaſon of death but this man, becauſe he continueth ever, hath an everlaſting Prieſthood. Wherefore alſo he is able to ſave them to the utmoſt, that come unto God by him, ſeeing he ever liveth, and maketh interceſſion for them. From all which places we ſee, that the Prieſtly Office hath them ediation and interceſſion ſo annexed unto it, that the one cannot be ſevered or taken from the other without deteſtable ſacriledge and blaſphemy: and therefore it muſt needs be a greater impiety in all ſuch as give the glory of the mediation and interceſſion, to Saints and Angels: when notwithſtanding in expreſſe words the Apoſtle in his Epiſtle to the Coloſſians, chap. 2. v. 18. hath not onelyonly condemned it as deteſtable, but ſhewes likewiſe the reaſon of it, that it is pernicious and deſtructive to the ſoules of men, and ſeparates them from their head Chriſt Jeſus; his words are theſe, Let no man beguile you of your reward in a voluntary humility, and worſhiping of Angels, &c. and not holding the head. Here we ſee the reward of ſuch mens impiety, for as they rob Chriſt of his honour, and thruſt him from his mediatorſhip, ſo they by this are thruſt out of Heaven not holding the head. And in John 10. ver. 9. Chriſt ſaith, I am the doore, by me if any man enter in he ſhall be ſaved, &c. in the which words there are two things obſervable, the firſt, that Chriſt onelyonly is the doore of Heaven, no entrance but by him, according to that of Saint Peter, Acts 4. ver. 12. Neither is there ſalvation in any other, for among men there is given no other name under Heaven, whereby we muſt be ſaved. The ſecond thing out of theſe words obſervable is this, that they that enter in by this doore ſhall be ſaved, and by no other meanes, for John 14. ver. 6. Chriſt ſaith, I am the way, the truth, and the life, no man commeth unto the Father but by me. In which words Chriſt doth not onelyonly teach us, that he is the way, but aſſerts, that there is no other way to come unto God but by him, if we will be ſaved: therefore whatſoever waies to ſalvation either men doe deviſe and invent, or the devill ſuggeſts, to abuſe the world, God hath appointed no other way to Heaven, and to be ſaved by, but Jeſus Chriſt alone, he onelyonly is the Mediator both of Jewes and Gentiles, Epheſ. 2. verſ. 18. For through him we both have p. 63an acceſſe by one ſpirit unto the Father, And in chap. 3. v. 12. In whom we have boldneſſe and acceſſe with confidence by the faith of him; what neede then, have men of any other Mediator, ſeeing that the Son Jeſus Chriſt makes the Father propitious and favorable unto us, and ſeeing that entring in by the doore we attaine unto ſalvation, which is the end of our hope? 1 Pet. 1. When Chriſt aſcended into Heaven, he promiſed his Apoſtles to ſend them his holy Spirit the Comforter, which ſhould lead them into all truth, and ſolace them and helpe them in all their tribulations, and S Paul in the 8 of the Rom. v. 26. ſaith, Likewiſe alſo the Spirit helpes our infirmities, for we know not what we ſhould pray for as we ought, but the Spirit it ſelfe maketh interceſſion for us with groanings which cannot be uttered, and hee that ſearcheth the heart, knoweth what is the minde of the Spirit, becauſe he maketh interceſſion for the Saints, according to the Will of God. Now let us take notice, how the Spirit of God teacheth all men to pray, who knoweth beſt what is the Will of God. Yee have not, ſaith the Apoſtle, verſe 15. received the Spirit of bondage againe to feare, but yee have received the Spirit of adoption, whereby yee cry Abba, Father, that is, with earneſtneſſe to cry Father, Father. Thoſe then that call upon Saints and Angels, have not as yet received the ſpirit of adoption, who teacheth them alwayes to direct their Prayers unto God, and to cry Father, Father; but the Spirit of error and deluſion. And in Gal. 4. v. 6. Becauſe yee are Sonnes, ſaith the Apoſtle, God hath ſent forth the Spirit of his Sonne into your hearts, crying Abba Father. From the which words as from the former, it is eaſy to conclude, that they that teach men to call upon Saints and Angels are not guided and moved by the Spirit of God and Chriſt: for all the Prayers that the Spirit of God and Chriſt frame in our hearts, are addreſſed and directed unto God alone. Withall, we may obſerve in both the places cited, that the Spirit teacheth us, not onelyonly to ſay, but makes us cry Abba Father, thereby inſtructing us to caſt away all vaine feares, and to come unto God with confidence and all aſſurance, according to that in the. Heb. 4. v. 15, 16. For we have not an High-Prieſt, which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without ſin. Let us therefore come boldly unto the Throne of Grace, that we may obtaine mercy, and finde grace to helpe in time of neede. Here againe we are directed to come unto God only and to our Mediator when we approach to the Throne of grace, neither can we addreſſe ourſelves to any other, better than p. 64unto Chriſt, in regard that he beſt knowes our neceſſities; before whom there is not any creature that is not manifeſt, and in whoſe ſight with whom we have to doe, all things are naked and open: neither is there any that has more compaſſion, and is more touched with a feeling of our infirmities, than hee who was in all points tempted like as we; neither is there any that has more ability, and all-ſufficiency to ſuccour, help, or ſave us than Chriſt, who has all power in Heaven and Earth given him for the good of his people, and reliefe of his Church. And in regard likewiſe that all our Prayers, Supplications, and Thanksgivings, are ſpirituall Sacrifices, and all Sacrifices ought only to be offered to God alone, and that in the name and mediation of Jeſus Chriſt. As Judges 13. v. 16. If thou wilt offer a burnt offering, thou muſt offer it to God alone. Pſal. 50. v. 14. Offer unto God thanksgiving, and pay thy vowes unto the moſt High, and call upon me in the day of trouble, I will deliver thee: here we ſee that all Thanksgivings and prayſes muſt be given to him onelyonly, to whom wee put up our Prayers, and according to this rule, have all the holy Prophets: Apoſtles and all the Saints powred out their Prayers and Praiſes to God alone in the name of Jeſus Chriſt, and have directed others ſo to do, as Eph. 5. v. 20. Giving thankes alwayes for all things unto God even the Father, in the name of our Lord Jeſus Chriſt: and ſaith Peter in his firſt Epiſtle Chap. 2. v. 5. Yee alſo, as lively ſtones, be made a ſpirituall houſe, an holy Prieſt-Hood, to offer up ſpirituall Sacrifices acceptable to God by Jeſus Chriſt. And therefore they will not be acceptable, except they be offered up in the name of Jeſus Chriſt. And Heb. 13. v. 15. Let us therefore by him offer the ſacrifice of prayſe alwayes to God, that is the fruit of the lips, giving thanks to his name. So that if we wil follow the direction of God the Father, Sonne and holy Ghoſt, and be taught by God as all believers are, Iohn 6. v. 45. then all our prayers, Supplications and Thanksgivings are to be put up to God alone, in the name and mediation of Jeſus Chriſt, and by the aſſiſtance of the holy Spirit. And this is the Doctrine that all true Chriſtians are bound to perſevere and continue in, to the laſt drop of their bloud, and if an Angell from Heaven ſhould teach us any other doctrine, as invocation of Saints and Angels, he is to be accurſed, Gal. 1. v. 8. The Apoſtle in that place, alluding unto that which is ſpoken in the firſt of the Kings chap. 13. where the Prophet ſent by the Lord to cry againſt the Altar of Ieroboam, was commanded not to eate bread, or drinke water, nor to returne the ſame way; and ſo he anſwered p. 65the King, inviting him to goe to his houſe, that if he would give him halfe his houſe, that he would not go with him, and gave him a reaſon of his ſo doing, becauſe he had a command to the contrary by God himſelfe. But when an old Prophet that dwelt in Bethel, had heard what happened there, and what had beene done to the Altar and Ieroboam, and being deſirous to give him entertainment, and for that end following the Prophet at laſt he overtook him, and earneſtly intreated him to returne and eate Bread, who replying unto him ſayd, I may not returne with thee, nor eate bread, for it was ſaid unto mee by the Word of the Lord to the contrary; to whom the old Prophet anſwered, I am a Prophet as well as thou, and an Angel ſpake unto me by the Word of the Lord, ſaying, Bring him back with thee into the houſe that he may eate Bread, and drinke Water, but he lyed. And by this lie, he deluded the poore Prophet to his ruin, as the ſtory telleth, & to this ſtory, I ſay, the Apoſtle alluding, forbiddeth all Chriſtians to take heed of all other Doctrines whatſoever that they have not received from Chriſt and his Diſciples, and that they intertaine none contrary to that they have beene taught by him, though he himſelfe ſhould teach contrary to that he formerly taught, or any of the other Apoſtles, yea though an Angel from Heaven ſhould teach them otherwiſe, the Apoſtle ties all Chriſtians here as in other places, to the rule written in the Word of God. And in Chap. 6. in the firſt Epiſtle to Tim. v. 3. If any man teach otherwiſe, and conſent not unto wholſome words, even the Words of our Lord Ieſus Chriſt, and the Doctrine which is according to godlineſſe: from ſuch withdraw thy ſelfe. Now to teach invocations of Saints and Angels is to teach otherwiſe, than Chriſt taught, and it is not to conſent unto wholeſome words, even the words of our Lord Jeſus, who ſaid, when yee pray ſay, Our Father which art in Heaven. But we cannot ſay to any Saint or Angel, our Father which art in Heaven, Hallowed be thy name thy Kingdome come, thy will be done, and forgive us our ſinnes, &c. And therefore by Chriſts Doctrine wee are in our Prayers to pray onelyonly unto him, to whom all theſe Petitions belong, and this is to conſent unto the wholeſome words of Chriſt, and to the Doctrine which is according to godlineſſe, ſo that all Praying to Saints and Angels is unwholeſome doctrine, yea impious and blaſphemous, and by the command of the Apoſtle wee are to ſhun ſuch as bring ſuch Doctrine; according to that of S. Iohns Epiſtle the 2. verſ. 9.10, 11. Whoſoever tranſgreſſeth and abideth not in the Doctrine of Chriſt hath not God. He that abideth in p. 66the Doctrine of Chriſt, hee bath both the Father and the Sonne. If there come any unto you and bring not this doctrine) that is to ſay, the Doctrine of Chriſt) receive him not into your Houſe, neither bid him God-ſpeed. For he that biddeth him God-ſpeede, is partaker of his evill deeds. They that teach therefore the Doctrin of the invocation of Saints and Angels teach not the Doctrine of Jeſus Chriſt; and they that entertaine and imbrace that Doctrine, they all tranſgreſſe the command and have not God; but they that teach the Doctrine of Jeſus Chriſt which is in all our neceſſities to call upon God the Father, in the name of our Lord Jeſus Chriſt, they have both the Father and the Sonne, and by that, ſalvation; for they that call upon the name of the Lord ſhall be ſaved. Acts 4. Rom. 10. But the Church of England doth this, Ergo. Innumerable reaſons, Mr. Montague, might be given againſt this Doctrine of invocating of Saints and Angels, as that it is a meere will-worſhip, without both preſident and precept, and whatſoever is not of faith is ſinne, but much more whatſoever is contrary to the wholeſome words of our Lord Jeſus Chriſt, and contrary unto Faith: for how ſhall they call on him, ſaith the Apoſtle, in whom they have not believed? ſo that faith and invocation goe together, and we muſt call upon none in whom wee believe not: but to believe in Saints and Angells is both blaſphemous and impious, for it is to give the honour due to the Creator, who is bleſſed for ever, to the creature, Rom. 1. than the which there cannot be a greater ſacriledge; and it is alſo to expect ſalvation from them, which belongeth to God alone, who only can ſave: for whoſoever ſhall call upon the name of the Lordſhall be ſaved, Rom. 10. v. 13. Ioel 2. v. 32. Now if by our Prayer unto God, we can be ſaved, what neede wee take then any other courſe as to go either to Saints or Angells, if it were neither forbidden, nor ſinfull? but ſeeing it is a doctrine againſt the Will of God, and every way ſo abominable, it ought of all Chriſtians to be deteſted: and ſo much the rather, becauſe they that make Saints and Angels Mediators of the new Teſtament, ſaying, that Chriſt is Mediator of ſatisfaction and redemption, but that the Saints and Angels are mediators of interceſſion, by this blaſphemous Doctrine, they make Chriſt but a partiall, momentany and temporary Mediator, and his Mediatorſhip but for a time: and give unto the Saints and Angells, that never dying and everlaſting Mediatorſhip, than the which there is nothing more impious againſt God, or injurious to men, when notwithſtanding the holy Scriptures, p. 67proclaime Chriſts Mediatorſhip to conſiſt as well in interceſſion as redemption, and that they cannot be ſeparated or divided, and alſo that Chriſt now at the right hand of God is Mediator of both, who is the appointed advocate and high-prieſt for this purpoſe in Heaven, and that by God himſelfe who is Judge there, and to which Office none can be admitted but by God alone, Heb. 5. v. 4. & 5. And withall the holy Word of God in expreſſe tearmes delivereth unto all Chriſtians for their comfort, that Chriſt doth now make interceſſion for them at the right hand of God, Rom. 8. v. 31. & 1 Tim. chap. 2. Heb. 9.24, 25. & the 1 of John chap. 2. v. 1, 2. Now then I ſay al theſe things conſidered, when in the Church of England the Goſpell is purely and ſincerely preached, the Sacraments duly and rightly adminiſtred in all reſpects and the Name of God truly called upon, according as God himſelfe hath appointed: it followeth that the Church of England is a true Church, and when in the Church of Rome, the Goſpell is neither purely and ſincerely preached, but error, ſuperſtition and open Idolatry, and the Sacraments are adulterated by additions and detractions, mingling with their Sacrament of Baptiſme, Spitle, Oyle and Salt, making it rather a plaſter than a Baptiſme, and mangling the Lords Supper moſt ſacrilegiouſly; firſt taking away the Cup from the People, and then changing the Sacrament into a ſacrifice, that abominable Idoll of the Maſſe, to the which they give the worſhip of Latriae, which in their Dialect is onelyonly due to God alone: and when they have to all this brought into the Church the invocation of Saints and Angels, and by this meanes robbed Chriſt and God of their honour, and ſet up a falſe worſhip, and perſecute all thoſe that Preach the Goſpell, and hinder men from the faith, it neceſſarily followeth, that the Church of Rome is not the true Church, the ground and pillar of Truth, but the foundation of all error and abomination, and by that meanes have made themſelves liable to the curſe S. Paul in the firſt Chapter to the Galatians denounceth againſt all ſuch as Preach otherwiſe than hee hath taught: and that curſe alſo he pronounces againſt Bar-Jeſus the Sorcerer in the 13 of the Act. who withſtood Paul and Barnabas, ſeeking to turne away the Deputy from the faith, verſ. 9. To whom Paul, filled with the Holy Ghoſt ſaid, O full of all ſubtilty and all miſchiefe, thou child of the Devill, thou enemy of all righteouſneſſe, wilt thou not ceaſe to pervert the wayes of the Lord? So that you ſee, Mr. Montague, by Pauls owne words thoſe p. 68that hinder the Preaching of the Goſpell, pervert the wayes of God: and for ſo doing, are by the holy Apoſtle proclaimed children of the Devill and enemies of all Righteouſneſſe. And in the firſt of Theſſ. ch. 2. Heare what the Apoſtle there ſpeakes of the Jewes, and conſider diligently whether that which he there declareth doth not belong unto the Church of Rome, his words are theſe, verſ. 23. Who both killed the Lord Jeſus, and their own Prophets; and have perſecuted us: and they pleaſe not God and are contrary to all men: forbidding us to ſpeak to the Gentiles, that they might be ſaved, to fill up their ſinnes alwayes, for the wrath is come upon them to the uttermoſt. Thoſe that perſecute the true Miniſters of the Goſpell and all true believers under the name of Hereticks and Schiſmaticks, and hinder and forbid the peaching of the Goſpel, they neither pleaſe God, and are contrary to all men, and fill up their ſinnes alwayes: for the wrath of God is come upon them to the uttermoſt, and therefore they are not the Church of God but enemies to him, and contrary to all men; and all this the Church of Rome dayly practiſeth: but the Church of England when it doth not pervert the wayes of the Lord, and hinders not nor forbids the Preaching of the Goſpell, but ſincerely and purely preacheth it, that all men may be ſaved and come to the knowledge of the truth, and prompteth and furthereth the preaching of it, all it can poſſibly, and rightly adminiſtreth the ſacraments, and in the which there is the true invocation of God, it is manifeſt that it is a true Church, the ground and pillar of Truth, and where ſalvation may be had. And thus much Mr. Montague, I thought fit to ſpeake of all the ſeverall parts of that Syllogiſme, which you excepted againſt, and I am moſt aſſured, that whoſoever ſhall ſeriouſly weigh the things handled in it, will thinke nothing ſuperfluous in all I have ſayd: and with all will find every parcell of it ſo confirmed and corroborated, as it will give him good ſatisfaction and illucidate that every Branch of that argument is true. But becauſe, Mr. Montague, after your exception you denyed the whole minor in a bulke all together, I will now make that good alſo in the groſſe. And that the order of our diſputation may the better be obſerved, which by reaſon of this large diſcourſe hath beene ſomething obſcured and interrupted, I will briefly repeate the ſum of the argument and what you denied in it, and ſo goe on. The argument was this: That Church that teacheth the Way, the Truth and the Life, againſt which the gates of Hell can never prevaile, is a true p. 69Church, the ground and pillar of Truth. But the Church of England teacheth the Way, the Truth, and the Life, Ergo. Here you deny the Minor, which I thus prove. That Church which is built upon the foundation of Peter, teacheth the Way, the Truth and the Life, &c. But the Church of England is built upon the foundation of Peter, Ergo. Here alſo you denyed the Minor, which I thus proved. That Church which acknowledgeth Jeſus Chriſt to be the Sonne of the Eternall living God, and believeth onelyonly in Him for ſalvation, renouncing all merit, will-worſhip, bumane inventions in Gods Service, and continues ſtedfaſtly in the Doctrine of the Prophets and Apoſtles, and in the which the Goſpell is purely Preached, repentance towards God, & faith towards our Lord Jeſus Chriſt, and the Sacraments are rightly adminiſtred, and in the which there is the true invocation of God, that Church is built upon the foundation of Peter, and teaches the Way, the Truth and the Life, and is a true Church, the ground and pillar of Truth. But the Church of England doth acknowledge Jeſus Chriſt to be the Sonne of the Eternall living God, and believes onelyonly on Him for ſalvation, renouncing all Merits, Will-worſhip, Humane inventions in Gods Service, and continues ſtedfaſtly in the Doctrine of the Prophets and Apoſtles, and in the which the Goſpell is purely Preached, Repentance towards God, and faith towards our Lord Jeſus Chriſt, and the Sacraments are rightly adminiſtred, and in the which alſo there is the true invocation of God. Ergo, It is built upon the foundation of Peter, &c.