The Church of England a True Church, Text (3 of 5)

The Church of England a True Church · Text (3 of 5)

p. 69This Minor you alſo peremptorely denied, which I then proved, & wil now by Gods aſſiſtance make good, and anſwer to all your evaſions in order, and then prove the Scripture to containe all things neceſſary to ſalvation, and to be the only rule of our faith and manners. That Church which acknowledgeth both the natures of Ieſus Chriſt, and all his Offices, and ſo believes in him, as he is qualified and made knowne in the Goſpell, renouncing all merits and will-worſhip, and relies onelyonly upon Chriſt for ſalvation, and obſerves all the other requiſites ſpecified in my Minor, that Church is built upon the foundation of Peter, and believes as it ought to believe. But the Church of England doth acknowledge both the natures of Jeſus Chriſt, and all his Offices, and ſo believes in him, as he is qualified and made knowne in the Goſpell, renouncing all Merits, Will-worſhip, and relies onelyonly upon Chriſt for ſalvation, and obſerves all the other requiſites ſpecified in my Minor. Ergo, The Church of England is built upon the foundation of Peter, and believes as it ought to believe, and is a true Church, the ground and pillar of Truth, &c.

p. 70They, Mr. Montague, that were ſtanders by, admired you ſhould deny ſuch apparent truths, as you then did in your anſwers to my former Syllogiſmes, the verity of the which, as they ſaid, was ſo evident and well known to very children. But they much more wondred to heare your expreſſions in this your laſt anſwer to my laſt Syllogiſme. And to ſpeake the truth, Maſter Montague, and no way to wrong you, your anſwer was not onelyonly very confuſed, but exceedingly erroneous in all reſpects, to ſpeake no more. I ſay it was confuſed not onelyonly in that you neither denied major nor minor, nor any part of it directly, as you had done in your former replies, and anſwers; for that indeed you could not now doe, the truth was ſo cleare: but in regard alſo of the obſcurity of your expreſſions, and your often affirming and denying the ſame thing, of which you could give no reaſon to thoſe Gentlemen that were preſent, although they often deſired it. I will therefore firſt ſet downe as well as I can the ſum of your anſwer, and bring that into order that was confuſedly by you delivered: and then relate the ſeverall arguments and reaſons I then made to your evaſions.

Your firſt evaſion was, That to acknowledge both the natures of Jeſus Chriſt and all his Offices, and to believe in him as he was ſet forth and qualified in the holy Scripture, was not ſufficient enough to make a Church to be built upon the foundation of Peter. And your reaſon, as you ſaid, was, becauſe to believe in Jeſus Chriſt effectually and ſufficiently to ſalvation, conſiſted, in that we conformed our ſelves to a beliefe which is ſpeculative, and to a religion that is practicall; in that the Church of Chriſt was determined in theſe two points, to believe what was rightly delivered to us for ſpeculative, and then the externall practice of religion. I have ſet downe your anſwer, as I finde it taken by thoſe that writ it verbatim, not truſting wholly to my owne memory. But before I relate the anſwer I then gave you, I will firſt diſcover the danger and obſcurity, yea confuſion that is in your language and words, by which you thought to evade the dint of my argument: the truth of which, all the force and wit of man can never prevaile againſt. You firſt affirmed, that it was not enough to be built upon the foundation of Peter, to acknowledge both the natures of Jeſus Chriſt, and all his Offices, and to believe in him as he was ſet forth and qualified in holy Scripture: for otherwiſe, to what end were theſe your words uttered to evade the force and dint of my argument? And this is as much as to overthrow all p. 71Chriſtian religion, and to deny the holy Scripture, which offers ſalvation upon the termes of believing Jeſus Chriſt, as he is declared and made knowne in the Goſpell: for Paul in his firſt Epiſtle to the Corinthians, chap. 2. v. 2. I determined not, ſaith he, to know any thing among you, ſave Jeſus Chriſt, and him crucified. A ſublimer knowledge, and a more excellent learning Paul aſpired not unto, than to the knowledge of Chriſt and him crucified, and that indeed is a knowledge ſurpaſſing all knowledge, having both the promiſe of this life, and of that which is to come, and brings a man to eternall happineſſe: For this is life eternall, ſaith Chriſt, John 17. to know thee to be the onelyonly true God, and whom thou haſt ſent Jeſus Chriſt. Now, Mr. Montague, tell me I beſeech you, wherein doth the knowledge of Chriſt conſiſt, but in underſtanding this, that when he was in the form of God, and thought it no robbery to be equall with God, he made himſelfe of no reputation, and tooke upon him the forme of a ſervant, and was made in the likeneſſe of men, Phil. 2. ver. 6, 7. So that being both God and man, he became our Mediator, and hath viſited and redeemed his people, and is the horne of our ſalvation, as he is deſcribed in the firſt of Luke v. 68, 69. that hath overcome and vanquiſhed all our enemies by his power, as he was our King, and has made our atonement with God, as he was our Prieſt, being our Mediator both of ſatisfaction and interceſſion: and in that as our Prophet, the wiſdome of the Father, he hath fully declared the will of his heavenly Father in his holy Word, according to the which we ought to ſquare and order our lives: in the diſtinct knowledge of all which things, and believing and practiſing what is declared in the holy Scripture, is the whole worke of a Chriſtian, and the onelyonly cauſe of building any upon the foundation of Peter. And yet in your dialect, Mr. Montague, there is more required in a Chriſtian to make him believe aright, than to acknowledge both the natures of Jeſus Chriſt, and all his Offices, and to believe in him as he is ſet forth unto us, and declared in his holy Word, which is indeed to overthrow all Chriſtian religion, though perhaps you intended no ſuch thing. But they, Maſter Montague, that will oppoſe the truth many times expoſe themſelves to great danger, running into many errours. But let us heare the reaſon of that your aſſertion, Becauſe, ſay you, to believe in Jeſus Chriſt effectually and ſufficiently to ſalvation, conſiſts in this, that we conforme our ſelves to a beliefe which is ſpeculative, and to a religion that is practicall, in regard that the Church of Chriſt was determined p. 72in theſe two points, to believe what is rightly delivered to us for ſpeculative, and then the externall practice of Religion. By all which if you had underſtood, that in true Religion theory and practice muſt alwaies goe together, and that they were inſeparable, there had been no controverſie between you and me: but the very truth is, there is a myſtery of iniquity in your expreſſions. For what can any man underſtand by your words, when you ſay, to believe in Chriſt Jeſus effectually and ſufficiently to ſalvation, conſiſts in that we conforme our ſelves to a beliefe which is ſpeculative, and to a religion which is practicall, if you meane not by your beliefe ſpeculative, and your religion practicall, the knowledge of both the natures of Jeſus Chriſt, and all his Offices, and to believe in him, as he is qualified and ſet downe to us in his holy Word, and the ordering of our lives according to the rule and direction of the ſame; which is all that true religion conſiſts in? Now, I ſay, if you make your beliefe ſpeculative, and your religion practicall, a thing divers and different from the knowledge of both the natures of Jeſus Chriſt, and all his Offices, and relying onelyonly upon him for ſalvation, and believing in him as he is qualified and declared to us in the Goſpell, and living according to the rule of his holy Word, then of neceſſity you bring in a new religion of your owne, altogether unknowne to the Chriſtian world; a ſpeculative beliefe, and a practicall religion, which doth not conſiſt in the knowledge of God in Jeſus Chriſt, and the knowledge of our ſelves, in which onelyonly conſiſteth life eternall. So that, to ſpeake the truth, you are in Babylon and confuſion it ſelfe. And now, Mr. Montague, I come to the anſwers I then made, and gave to your evaſions: but by the way, I cannot but put you in mind of a promiſe you made me upon my demand, which was this, if I ſhould clearely and evidently prove unto you, that the Church of England taught all thoſe things for ſpeculation and practice that made us believe effectually and ſufficiently to ſalvation, whether or no it would then ſatisfie you and perſwade you that the Church of England was built upon the foundation of Peter, and was a true Church? And if my memory faile not, you told me that then the worke was done. Whereupon, I thus argued:

That Church that declares, preaches, and teaches, unto the people, all that Jeſus Chriſt both taught, did, and ſuffered for the ſalvation of mankind, after he had taken humane nature upon him, as he was our King, p. 73Prieſt, and Prophet, which is all that we are to believe for the ſpeculative part: and declares likewiſe, and preaches plainly and diſtinctly, whatſoever concernes the peoples dutie of love and obedience to God againe, for his infinite love to mankind: and inſtructs them in like manner of their duty of love and charity one towards another, all which belongs unto the practicall part of religion: that Church teacheth all things both for theory and practice neceſſary for ſalvation, and building them upon the foundation of Peter. But the Church of England doth all this: ergo. Here, Mr. Montague, you denied my minor; then many of the Gentlemen that were ſtanders by, Sir Francis Wortly, Sir John Gothericke, Sir Wil. Morton, Sir Edw. Biſhop, and others whoſe names I know not, demanded of you, ſeeing you denied my minor, that you would declare and ſpecifie wherein the Church of England failed, either in the ſpeculative or practicall part of Divinity, and wherein ſhe was ſilent in any thing that was neceſſary to ſalvation, either for theory or practice. And you were not then able, as they can all witneſſe, to ſhew any particular, where the Church of England failed in her duty, or concealed any thing from the people, either for ſpeculation or practice. Notwithſtanding, Maſter Montague, you yet perſiſted in the deniall of my minor, and put me upon my proofe. Wherupon I thus argued. That Church that teaches the whole counſell of God, the knowledge of the onelyonly true God, and whom he hath ſent Jeſus Chriſt, which is life eternall, John 17. and teſtifies unto the people repentance towards God, and faith towards our Lord Jeſus Chriſt, Acts 20. v. 21. and inſtructs them in all things how to believe aright, and how to obey aright: that Church teacheth all things for theory and practice that are requiſite for the making of a true Church, and for the building of it upon the foundation of Peter. But the Church of England teacheth all theſe things: ergo. You againe denied my minor, whereupon the Gentlemen as before, deſired you to inſtance in any particular, where the Church of England was defective or failed in declaring the full counſell of God, or in preaching the knowledge of God, or of faith and obedience, to the people. And however, Mr. Montague, you were not able in any particular to make it appeare where the Church of England was deficient, yet you continued in deniall of my minor, and urged me to prove it: when nevertheleſſe, the truth of it is ſo evident, as very children are able to diſcerne it. All men know, that faith and obedience is the whole duty of man. Jehoſaphat was well inſtructed in this doctrine, and taught it to all his people, 2 Chron. p. 74chap. 20. v. 20. where he ſaith, Heare ye me, O Judah, and ye inhabitants of Jeruſalem, believe in the Lord your God, ſo ſhall ye be eſtabliſhed, believe his holy Prophets, ſo ſhall ye proſper. And whoſoever believeth on him, ſhall not be confounded, Eſay 28.16. Rom. 9. verſ. 33. Faith and obedience was the theame of all the Sermons of all the holy Prophets and Apoſtles, and of Chriſt himſelfe, as the whole Scriptures witneſſe, Eſay 1. v. 19. the Prophet ſaith, If ye be willing and obedient, ye ſhall eate the good of the Land: but if ye refuſe and rebell, you ſhall be deſtroyed with the Sword: all which proofes cleere the truth of my argument. But to ſatisfie your then deſire, I prove my minor thus: That Church that teaches the people their whole duty, both towards God, and one towards another, and inſtructs them both what they ſhould doe, and what they ſhould leave undone, by the obſerving of the which they may live happily here, and come to life eternall hereafter: that Church teacheth the whole counſell of God, all for theory and practice, that is neceſſary for the making of it a true Church, and the building of it up upon the foundation of Peter. But the Church of England doth all this: Ergo. And for proofe of my minor I cited that of Paul in his Epiſtle to Titus, chap. 2. v. 11. For the grace of God that bringeth ſalvation hath appeared unto all men, teaching us, that denying ungodlineſſe and worldly luſts, we ſhould live ſoberly, righteouſly, and holily in this preſent world: looking for that bleſſed hope, and glorious appearing of the great God, and our Saviour Jeſus Chriſt, who gave himſelfe for us, that he might redeeme us from all iniquity, and purifie unto himſelfe a peculiar people, zealous of good workes. Many places more may be cited to confirme the truth of my argument, as Eccleſ. 12. verſ. 13, 14. where Solomon ſaith, Let us heare the concluſion of the whole matter, feare God and keepe his Commandements, for this is the whole duty of man. So in like manner, in 1 Sam. 12. ver. 13, 14, 15. God forbid, ſaith he, that I ſhould ſinne againſt the Lord, in ceaſing to pray for you: but I will teach you the good and the right way. OnelyOnly feare the Lord, and ſerve him in truth, with all your heart: for conſider how great things he hath done for you. But if you ſtill doe wickedly, ye ſhall be conſumed, both ye and your King. The truth of my minor is ſo cleare, that there is not a man in whom there is but one eye of reaſon, but can eaſily perceive and diſcerne it: for the Church of England teacheth and publiſheth the whole Law, and the whole Goſpell, and all that is contained in the whole written Word of God both in the old and new Teſtament, and therefore all the counſell of God, and all both for theory and practice, and whatſoever p. 75is neceſſary for the building of men up upon the foundation of Peter, and proving it ſelfe a true Church. But when you were by argument thus urged, you at laſt, after many windings and turnings, betooke your ſelfe to the common refuge of all thoſe of your profeſſion, to wit, to an unwritten word, your traditions, and affirmed that the Scriptures contained not all things that were to be learned and practiſed by the people, and that the people ought to be as well acquainted with that, as with the written Word: whereupon Sir John Gotherick a learned Gentleman, to aſſert and maintaine the alſufficiency of the Scripture, without the addition of mens traditions, cited that of St. Paul to Timothy, the ſecond Epiſtle, chap. 3. v. 16. All Scripture is given by inſpiration of God, and is profitable for doctrine, for reproofe, for correction, and for inſtruction, &c. The force of which argument, you had thought by a gloſſe and flouriſh to have evaded, but all the cunning of man cannot doe it, as in its due place will appeare. But after you had once got your head into this fort and refuge, you uttered many things very erroneous, equalizing your traditions, yea preferring them before the written Word, accuſing the Scripture of imperfection, and denying them that due honour, which is to be the rule of our faith and manners, and the ſquare by which we muſt order our lives: affirming further more, that they were accidentally written, and not on purpoſe, to be the rule of our doctrine and manners; and that for the making of the Scripture a compleat and abſolute rule, the unwritten word received and entertained in all ages by tradition, ought to be added to it, which when the Church of England did not obſerve and admit of, it did not believe as Chriſt ordained, and as it ought to believe for the ſpeculative and practicall parts of Divinity; for to believe in Chriſt effectually and ſufficiently to ſalvation, as you ſaid, was not enough to believe both the natures of Jeſus Chriſt, and all his Offices, but it conſiſted in this, that we conforme our ſelves to a beliefe ſpeculative, and to a religion that is practicall: for the Church was determined in theſe two points: that is to ſay, without the Church of England would imbrace and entertaine your traditions, and believe your unwritten verities, as they are commonly termed, it could not be a true Church. Hereupon, I then undertooke to maintaine and prove, firſt, that the written Word in it ſelfe without any unwritten verities or traditions, contained all things neceſſary to ſalvation. Secondly, that all Chriſtians were p. 76tied to make that, and that only, the rule of their faith and manners, which you ſaid, if I could prove, you would be a Proteſtant; and after ſome debate of theſe buſineſſes, and that Sir John Gotherick had ſaid unto you, (magnifying your unwritten verities,) that if you could make it appeare that you had as good warrant for your traditions as we could ſhew for the Scriptures, that then he would receive and imbrace them; to whom you replyed, that you could prove them by better authority than he could prove the Scriptures to be the Word of God. But I perceiving at that time, that you grew ſomething weary, and ſeeing withall for want of a moderator, that things began ſomething diſorderly to be handled, I told you that I would by writing reduce all thoſe things that were then agitated and bring them into good order, and ſet downe ſuch other arguments as ſhould ſufficiently prove the Church of England to be a true Church, and ſend you them all in writing; which you not onelyonly liked well of, but earneſtly alſo deſired me ſo to doe: and I promiſed likewiſe, in the ſame writing evidently to prove, that the Scriptures of the old and new Teſtament, without any traditions, contained all things in them neceſſary to ſalvation; and that they are the onelyonly rule and ſquare which we are tied unto for the ordering of our faith, lives and manners, which is now my taske that in the following diſcourſe I have taken upon me: and I doubt not, by Gods aſſiſtance, but to make good and maintaine what I have undertaken. But before I come to that, that all men may ſee the Church of England faileth in nothing neceſſary to ſalvation, either in reſpect of theory or practice, although I have formerly proved it, yet I thought fit briefly againe to runne over, and to declare what ſhe teaches for her beliefe ſpeculative, and her religion practicall (that I may make uſe of ſome of your expreſſions) and wherein ſhe differs from the Church of Rome; that the Church of Englands tenent, being ſet downe on the one ſide, and the errours and idolatry of the Church of Rome on the other, all men may learne to love and imbrace the Church of England, and to abhorre and abandon the Church of Rome, that mother of abomination: and that you, Mr. Montague, that have formerly undutifully deſerted and forſaken her, may with the Prodigall returne, and yeild unto her your mother, Chriſtian and wonted duty and obedience. Which I am confident will be more to your true comfort and honour, than ever any thing done by you in all your life. And now to begin, I affirm p. 77for beliefe ſpeculative, and religion practicall, it is orthodoxly and and clearely taught in the Church of England in all points; and to begin with the ſpeculative part.

Whatſoever, I ſay, is required of us to be knowne, concerning God, is perſpicuouſly taught in the Church of England, both in reſpect of the divine eſſence and nature of God, as alſo of the perſons in the bleſſed Trinity, as likewiſe of their names and workes, and of all their glorious attributes. As that there is but one onelyonly true God, diſtinguiſhed into the Father, Sonne, and holy Ghoſt, the al-ſufficient Jehovah, Creator and governour of all things: which onelyonly living God the Church of England with an unanimous conſent doth honour, ſerve, and worſhip, in ſpirit and truth, as he himſelfe commands, John 4. verſ. 24. and as he hath in all ages been worſhipped by all the family of the faithfull, that call upon his name in ſincerity, ſince the glorious aſcenſion of Chriſt into Heaven, and teaches the people ſo to worſhip him. The Church of England doth fully likewiſe inſtruct the people, in what a happy and bleſſed condition man was created, being made after Gods owne Image and likeneſſe, Geneſ. 1. v. 27. and into what miſery he afterwards plunged himſelfe and all his poſterity, by reaſon of his tranſgreſſion, diſobedience, and infidelity, in liſtning unto the ſuggeſtion of the di…ll, as it is at large deſcribed in Geneſ. chap. 3. And as it doth daily acquaint them with the nature of ſinne, the danger of it, and the evill conſequences that inſue upon it: as all manner of miſeries here, and eternall damnation hereafter, if by timely repentance they breake not off the courſe of them; which duty they daily exhort them unto. In like manner, it teacheth the people that next to the eternall love of God, who in Chriſt Jeſus made choice of them, before the foundation of the world, Epheſ. 1. v. 3, 4, 5. that they owe the whole worke of their redemption unto Jeſus Chriſt alone, who taking humane nature upon him, was made ſinne for us, that knew no ſinne, that we might be made the righteouſneſſe of God in him, 2 Cor. 5. verſ. 21. So that if we conſider the whole ſumme of our ſalvation, and all the parts of it, they are contained and comprehended in Chriſt, to whom alone all the honour, glory and praiſe of all our bleſſedneſſe both preſent and future is to be aſcribed, and not any parcell of it to be attributed to any creature in Heaven or earth. So that if any deſires to be ſaved, and to be eternally bleſſed, the Church of England inſtructs them p. 78there is no other meanes to be ſaved by, but by the Name of Jeſus, Acts 4. v. 12. and that Salvation is onelyonly in him. And therefore, if they ſeeke and deſire all ſuch gifts and graces of the holy Spirit, without which they can neither know God, nor believe in him as they ought, the Church of England teaches them, that they are onelyonly to be found in Chriſts unction, of whoſe fulneſſe we have received grace for grace, John 1. And if they want ſtrength and power to ſubdue their corruptions, and to ſupport them in temptation: the Church of England teacheth, that they may finde them in Chriſts Dominion and Soveraignty, to whom all power in Heaven and Earth is given, Matth. 28. ver. 18. If they deſire purity and innocency, they have it in his conception. If they deſire mercy, compaſſion and commiſeration, they have it in his birth, Who was made like unto us, that he might have compaſſion on us, and make our reconciliation with God, Heb. 3. v. 17. If we deſire redemption, we have it in his death and paſſion. If we deſire abſolution and freedome from guilt, we have it in Chriſts condemnation. If we ſeeke a diſcharge or delivery from malediction and the curſe, we have it in his croſſe, Gal. 3. v. 13. If we ſeeke for ſatisfaction and a full payment unto the wrath and juſtice of God, we have it in his ſacrifice. If we deſire to be purged and cleanſed from all our ſinnes and iniquities, we have it in his blood, 1 John chap. 1. v. 7. If we ſeeke for reconciliation, we have it in his bitter agony and ſufferings, 2 Cor. chap. 5. v. 18, 19, 21. If we ſeeke the mortification of the fleſh, and crucifying of the old man, we have it in his grave. And if we deſire and ſeeke for newneſſe of life, and vivifying of the Spirit, and immortality, we have them all in his reſurrection, Rom. 6. v. 4, 5. And if we ſeeke for the Kingdome of Heaven, we have it in his aſcenſion. And if we looke for ayd and helpe in time of need, and in all our diſtreſſes: or if we deſire plenty, ſufficiency, and the affluency of all good things to ſupply all our wants and neceſſities, we ſhall finde them in his Soveraignty and Kingdome. And if we wait for a joyfull and dreadleſſe expectation of the laſt judgement, we have it in Chriſt, who we know is our Mediator that ſhall be the Judge both of quick and dead, and therefore we doe with joy lift up our heads, knowing that our ſalvation and redemption draweth nigh. In a word, the Church of England teacheth all theſe things to the people, and that all the riches and treaſures of all good things are to be found in Chriſt Jeſus, Coloſ. 2. verſ. 3. and that to him alone they ought to p. 79have recourſe, if they would be repleniſhed, and have their wants at any time ſupplied. And whither indeed upon all occaſions, ſhould we flie, but unto Chriſt? for as S. Peter ſayeth, John 6. verſ. 68. Lord to whom ſhall wee goe? thou haſt the words of eternall like. Therefore the Church of England teacheth all men to make their addreſſes to Chriſt onelyonly, for to him onelyonly is to be aſcribed all the honour and praiſe of our Redemption. And the Church of England hath very good reaſon and warrant out of Gods Word, ever to maintaine the truth of this Doctrine, that the whole ſum of our ſalvation, and all the parts of it are onelyonly to be found in Chriſt. For otherwiſe, they cannot yeeld unto God that honour that is due to him, and is to be kept and preſerved inviolably for him without any diminution: neither can they find… that peace and comfort in their conſciences, if they rely upon any abilitie or forces of their owne, or reſt in any of their own performances, in the which they know there is ſo much imperfection and ſo many failings. And this were but to forſake the fountaine of living waters, and to dig themſelves broken ciſternes which cannot hold a drop of true comfort; beſides all this there is great danger in ſo doing in all reſpects: for to aſcribe or attribute any thing unto themſelves in the work of redemption, is meere blaſphemy, in that they take away that honour that is wholly and intirely belonging to the Mediator, God bleſſed for ever, and aſcribe it to a meer creature, which is indeed an horrid impiety. For, the Prophet Iſa. 53. v. 4. & 6. ſaith, that the Father hath layd the iniquities of us all upon his Sonne, that by his ſtripes wee ſhould be healed. Which very thing S. Peter in other words expreſſeth, 1 Epiſt. chap. 2. ver. 24. ſaying, that Chriſt did in his body heare our ſinnes upon the Tree. And S. Paul in the 8 of the Rom. v. 2, 3. affirmes, that ſin was condemned in his fleſh, when He was made ſinne for us, and redeemed us from the curſe of the Law, being made a curſe for us, 2 Cor. 5. v. 24. Gal. 3. v. 13. That is to ſay, the power, force and curſe of ſin was killed and ſlaine in his fleſh, when hee was offered up and given to be a Sacrifice for us, upon whom the whole heape and maſſe of our ſinnes, with all the curſe and malediction, with the dreadfull judgement of God and condemnation of death was layd. So that I ſay, the Church of England aſcribes all the honour of our redemption to Chriſt alone, and teaches all men, that if in the leaſt thing they ſhould rob Chriſt of his due honour, as it is an inſufferable ſinne and indignity in any to do, ſo by it they c… …ind no peace in their p. 80ſoules and conſciences, for being juſtified by Faith, wee have peace with God through our Lord Jeſus Chriſt, Rom. 5. verſ. 1. who wee know hath fully ſatisfyed God for us: but if any rely upon their owne performances or any workes done by them, ſuch is the imperfection of them, and ſo many failings there be alwayes in them, that they can never finde any reall and true peace or ſolid comfort, but there will be ever doubtings, whether in all things they have done their duty compleatly and as they ought. And therefore the Church of England, according to the holy Scriptures attributes the whole worke of our redemption to Chriſt alone, and teaches the people that by his ſtripes they are made whole, and ſo in this ſpeculative belief it fayleth not.

The Church of England likewiſe diligently inſtructeth the people, how they may be made partakers of Chriſt and all his benefits, and ſhewes them the way directly of attaining this felicity, and that is by teaching them ſelfe-deniall, and … humble themſelves for their Iniquities, Tranſgreſſions and … under God mighty hand, and to come out of themſelves, and exhorts th…m to …y unto Chriſt and by faith alone to lay hold upon him and …pply him with all his benefits and merits unto themſelves … which they may ſtand juſtified before God and ſanctified… and then it teacheth them alſo, that the ordinary way and meanes of attaining this faith, by which they may ſave their ſoules, is the preaching and hearing of the Word; and as this faith is attained to by hearing, ſo it is dayly increaſed by the ſame, as alſo by the right uſe and adminiſtration of the holy Sacraments and Prayers: to all which duties they ſtir up the people with all ſedulity and godly care; And that they may the more deterre them from ſinne and all manner of evill, they do not onelyonly declare unto them the horror of ſinne and the preſent danger of it, as that it is the cauſe of all miſeries and calamities here, but that it will alſo bring endleſſe and eternall miſery upon them hereafter, and that they muſt all appeare at the laſt day, before a dreadfull Judge, there to give an accompt of whatſoever they have done in the body, whether good or evill, 2 Cor. chap. 5. verſ. 10. And that they ſhould not deceive themſelves: for God is not mocked, for whatſoever a man ſoweth, that ſhall he alſo reape: for hee that ſoweth unto the fleſh, ſhall of the fleſh reape corruption: but he that ſoweth unto the ſpirit, ſhall of the ſpirit reape life everlaſting. Gal. 6. v. 7, 8. So that if we run through all the Theoricall part of Divinity you ſhall not finde the p. 81Church of England failing or defective in any point of beliefe ſpeculative, that is required and neceſſary for ſalvation, when it teacheth every thing that Chriſt himſelfe requires at mens hands, that they ſhould know to make them bleſſed. Now all the knowledge that makes men bleſſed and that Chriſt injoynes them, is the knowledge of God and of Jeſus Chriſt, and ſelf-deniall. This is life eternall, ſaith Chriſt, Iohn 17. to know thee to be the only true God and whom thou haſt ſent Ieſus Chriſt. And Mat. 16. If any will be my Diſciple, let him deny himſelfe and come after mee. Now I ſay when the Church of England teacheth the people the knowledge of God, in Jeſus Chriſt, and the knowledge of themſelves, it teacheth all things for beliefe ſpeculative, for all ſpeculative Divinity is contained in theſe two poynts. And this ſhall ſuffice to have ſpoke of the Theoricall part of Divinity, wherein the Church of England doth her duty.

And now Mr. Montague, I will as briefly as I can declare and prove that the Church of England fayleth nothing in teaching all things for Religion practicall: for in that ſhee teacheth us our whole duty, both towards God and towards our Neighbour, what we ſhould doe and what wee ſhould not do, in the whole courſe of our lives, for the pleaſing of God and avoyding of ſin and miſery, ſhe doth her duty alſo in the practicall part of Divinity perfectly and fully; For as all ſpeculative Divinity conſiſts, as I ſayd before, in the knowledge of God and of our ſelves: ſo all practicall Religion conſiſts in the performance of our duty towards God, in giving him his due honour, and ſuch a worſhip and ſervice as he requires of us in his Word, and that is ſpirituall, as wee ſee John 4. verſ. 24. God is a Spirit, and they that worſhip him muſt worſhip him in Spirit and Truth. And in performing all offices of love and charity to our Neighbour, and carrying our ſelves unblamably in this preſent World, Jam. 1. verſ. 27. Pure Religion and undefiled, ſaith S. Iames, before God and the Father, is this, to viſit the fatherleſſe and the Widow in their affliction, and to keepe themſelves unſpotted from the World: and in obſerving and fulfilling that royall Law, chap. 2. verſ. 8. in loving our Neighbour as our ſelves. In theſe two points conſiſts all practicall Religion, which is nothing elſe but a framing of our whole lives according to the Law of God conſidering that we are not at our owne diſpoſing, nor at our owne liberty, but p. 82conſecrated and dedicated unto God: and therefore wee muſt deny our ſelves, and forſake our owne reaſon, and reſigne our ſelves up, to be guided and governed by the Word and Spirit of the Lord in all things belonging unto his worſhip. And that wee ought not to ſeeke after thoſe things that are our owne, but thoſe things that are according to the Will of God, and tend to the advancement of his glory and Kingdom, and in this does our practicall Religion concerning God conſiſt: and our love and duty towards our Neighbour is contained in theſe two things, in being kindly affectioned one towards another with brotherly love, in honour preferring one another, Rom. 12. v. 10. In doing nothing through ſtrife and vaine-glory, but in lowlineſſe of mind, each eſteeming others better than themſelves. Phil. 2. verſ. 3. And then in imploying our ſelves to the uttermoſt of our abilities, with all ſincerity and truth of affection and unfained love, to procure their good and emolument in all things. And under theſe two heads, the love of God, and of our Neighbour, is compriſed all the practicall Divinity or Religion, the Word of God makes knowne unto men, and requires at our hand. Which when the Church of England doth dayly publiſh unto the people, and teacheth all things concerning them fully, it is aboundantly evident to any unpartiall man, that ſhe teachteh all things both for Theory and practice neceſſary for ſalvation, and for the proving of her ſelfe to to be a true Church, the ground and pillar of truth, and to be built upon the foundation of Peter. And as this concluſion doth neceſſarily iſſue upon the premiſes, for the proofe of the truth of the Church of England: ſo on the contrary, this likewiſe will of neceſſity follow, that, that Church, that neither teacheth thoſe things that belong unto the beliefe ſpeculative, nor to the Religion practicall, cannot be a true Church; And I am confident Mr. Montague, that you your ſelfe upon deliberation will not deny it. And then alſo, any man may inferre, that the Church of Rome cannot be a true Church, nor the ground and pillar of Truth, when ſhee neither teacheth the people the true knowledge of God and of Jeſus Chriſt, nor the knowledge of themſelves, nor makes knowne unto them, the ſpirituall way of worſhipping him which he requires, nor teacheth them their love and duty towards God, and towards their Neighbour, which God commands, but with far greater reaſon they may conclude that the Church of Rome is not a true Church, if p. 83they conſider alſo, that the Church of Rome not onelyonly neglecteth her duty in not teaching the people the true knowledge of God and of themſelves: but alſo in that ſhee taketh away the Key of knowledge from them, ſnatching the Word of God out of their hands, and hindering the pure preaching of both Law and Goſpel, by which men might be ſaved, and ſetting up an idolatricall worſhip, and bringing in a new ſervice of their owne deviſing: and in that alſo, that the Church of Rome doth not teach the people love towards their Neighbours, the true ſervants of God, but hatred, and animates them to perſecute them with fire and faggot, and all rabid cruelty and unheard of inhumanity; and in that alſo, the Church of Rome corrupteth, yea annihilateth all the offices of Jeſus Chriſt, retayning onelyonly his name, but adulterating all true chriſtian Religion, and by conſequence deſtroying the very humane nature of Jeſus Chriſt, making it preſent in many places at one and the ſame time, and yet not viſible, a body and no body. I ſay in all theſe reſpects, a man may without any wrong done to the Church of Rome conclude that ſhee is no true Church, nor the ground and pillar of Truth. But to the end Mr. Montague, that neither you, or any other may think, I do too highly prayſe the Church of England for the purity of her Doctrine and worſhip, and honouring of Chriſt, or calumniate the Church of Rome, when I charge her with all theſe things, of adulterating all the true Chriſtian Religion and annihilating all the offices of Jeſus Chriſt, &c. I thought it very neceſſary here to parallell the Doctrine of the Church of England, and that of the Church of Rome together, that it may the more evidently appeare unto all men under one view as it were in a Table, which of the two Churches believeth beſt concerning Chriſt his natures and offices, and whether of theſe Religions is moſt ſound, and Orthodox touching all things neceſſary to be knowne and practiſed by all ſuch as deſire ſalvation by Jeſus Chriſt. And to begin with Chriſts Kingly office.

The Church of England believeth, that Jeſus Chriſt is the onelyonly and ſole King and governour of the whole Univerſe, to whom all power in Heaven and Earth is given, Mat. 28. but more eſpecially of his Church, who by God himſelfe was ſet King over his holy mountaine, Pſal. 2. v. 6. And that he is the King of Righteouſneſſe, Heb. 7. The King eternall, Jſa. 9. The King of Kings and Lord of Lords, Apoc. 17. and that he doth by his mighty power and wiſdom p. 84uphold and governe all things, but with a more peculiar care, and in a more ſpeciall manner preſerve and defend his Church, 1 Tim. 4. v. 10. as that which he hath purchaſed with his precious blood, and by his power redeemed out of the captivity and ſlavery of Satan, and that he is the head of his Church, which is his body who infuſeth life into it, Righteouſneſſe, Peace, Joy, Happineſſe, and all the graces of Wiſdome and knowledge of God, with certainty and aſſurance of his love; and that his Kingdom and Empire is a ſpirituall and heavenly Kingdome, no terrene and fading Monarchy, John 18. verſ. 38. Luke 1. v. 33. And is uphold and governed onelyonly by the ſcepter of his ſpirit and word, and not by the authority, virtue or wiſdome of any humane power. Shee alſo believeth, that they are the impious and blaſphemous inventions of frothy and windy ambition, to affirme that Chriſt appointed any one to be a Vicar and Governour under him, over his Church, who by an infallible and unerring ſpirit ſhould moderate and rule it to the end of the World: and to aſſert that Peter was this monarch and Vicar generall, and that the Pope is his ſucceſſor, the head, and foundation of the Kingdome of Jeſus Chriſt, all theſe aſſertions and blaſphemous titles the Church of England abominateth as derogatory to the honour and dignity of their Lord and King Jeſus Chriſt, and injurious and hurtfull to the ſalvation of mankind. Shee alſo believeth that the Church of Chriſt, which is his Spouſe is onelyonly to be governed and ordered by Chriſt her head and huſbands command, Will, Word and Lawes, as they are ſet downe in his holy Word, and not by the decrees, determinations, authority and traditions either of Councels or Fathers, no farther than they are conſonant to his Lawes and bleſſed Word, as they are written and ſet downe in the Bookes of the old and new Teſtament. Shee believeth alſo that the pure Preaching of the Goſpel, and the right adminiſtration of the holy Sacraments, and the true invocation of God are the infallible enſignes of a true Church, and the never deceiving markes and notes of the ſame. Withall, ſhee believeth, that ſuch is the condition of the Church militant, that by reaſon of perſecutions and bloudy Tyranny, and the cruelty of the enemies of it, ſhe may be brought to ſo low a condition and be ſo obſcure, that ſhee may be without any viſible forme ſplendor and outward government, and lie hid not only from publike view, or the eyes of the common people, but even from the ſight of p. 85the deareſt ſervants of God themſelves, as it hapned not onelyonly in Elias his time, but in many ages beſides, as the holy Scripture abundantly declareth: and that the Church doth not alwaies come with obſervation, as our Saviour ſaid of the Kingdom of God in his time, that it came not with appearance and magnificence. And therefore the Church of England doth not believe that pompe, ſtate, and outward worldly dignity, and riches, miracles, multitude, and grandeur are the markes and notes of a true Church, but rather the very characters of the whore of Babylon, who ſitteth as Queen. And this is the beliefe of the Church of England concerning the Kingly Office of Chriſt and his Kingdome the Church.

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

The Church of Rome doth in words acknowledge that Chriſt is the King of his Church, but in their workes and deeds they deny it: For they make him a terrene Monarch, and his Kingdome to be of this world, neither doe they admit and allow him to be the ſole, alone and onelyonly King of his Church, but they joyne a Vicar with him, and divide the care of governing his Kingdome between him and his Vicar-generall the Pope, who they aſſert to be of an infallible and un-erring ſpirit, and proclaime him to be King of Kings and Lord of Lords, the foundation and head of the Church, and Lord of all the Kingdomes of the earth, that he may diſpoſe of them as he pleaſeth, and give them to whom he luſteth, and take them from any that hath not a deſire to humour him, all which are titles of blaſphemy and unſufferable indignity to the King of Saints, and King of Kings, the Lord Jeſus Chriſt. The Church of Rome believeth and holdeth alſo that the Kingdome of Chriſt, which is his Church, ought to be governed not onelyonly by the Lawes and Word of Chriſt, but by the determinations and decrees of Fathers, Councels, and Synods, and by the Popes Canons, and the vaine and impious traditions of men, which they doe not onelyonly equalize but preferre before the holy Scriptures. They alſo affirme that the markes and notes of Chriſts Kingdome are multitudes, ſucceſſion, miracles, pompe, ſtate, and magnificence, antiquity, unity, &c. and that it p. 86is, and alwaies hath been in a perſpicuous and glorious forme and viſible appearance: and the Church of Rome alſo affirmeth that the pure preaching of the Goſpell, the right adminiſtration of the Sacraments, and the true invocation of God are not the notes of a true Church, which is moſt impious to thinke. All this which I have now ſpoke, is the beliefe and faith of the Church of Rome concerning the Kingly Office of Chriſt, and his Kingdome the Church, as you well know Maſter Montague. Now I intreat you and all men a little to conſider, whether the faith of the Church of England, or the beliefe of the Church of Rome touching Chriſts Kingly Office and his Kingdome, be more orthodox, and which of them moſt honoureth Chriſt the King: And whether the Church of Rome doth any more but in word onelyonly, acknowledge Chriſt to be King, and his Church to be his Kingdome, but in workes deny them; and whether the Church of England doth not both in word and deeds truely honour him for their King, and venerate his Church and Kingdome as his Spouſe. The Church of England gives unto Chriſt his due honour, prerogatives and priviledges, and all his glory and dignity, as their onelyonly Law-giver, and to the utmoſt of their power and abilities endeavour that his Soveraignty and Royalty may ſuffer no diminution, nor may in the leaſt thing be impeached or damnified: and therefore they doe believe, that the honour of governing and moderating of his Church is Chriſts peculiar priviledge and right, and ſo annexed to his Crowne and Royalty, and ſo peculiarly belonging unto the Lord of life, as it is blaſphemy in any to aſſume that honour of governing upon themſelves, or any of his glorious titles, as that of Lord of Lords and foundation of the Church, which are his Prerogatives: and ſhe believes alſo that it is a great ſin and wickedneſſe in any Chriſtian to allow and approve of ſuch derogation from their King and maſter Jeſus Chriſt.

The Church of Rome on the contrary aſcribes and gives that honour and glory, and thoſe titles of dignity which belong unto Chriſt onelyonly, and are his peculiar Prerogatives, unto a mortall Pope, Chriſt and his Kingdomes immortall enemy, and divides the government of the Church, his Kingdome, between Chriſt and the Pope: yea they doe aſcribe and give unto their Pope a greater power and authority than Chriſt aſſumed unto himſelfe, or that they give unto Chriſt. For their Pope may both diſpenſe with the Law of p. 87God and Chriſt, and breake it when he pleaſeth, and decree againſt it, as you know very well Mr. Montague, which Chriſt never did or aſſumed to himſelfe; and the Church of Rome in all things gives more honour and obedience to the Pope than to Chriſt: For, where Chriſt forbids, if the Pope commands, they will obey the Pope, and neglect Chriſts command, and make nothing of it: and where Chriſt commands and the Pope forbids, they liſten unto the Pope and obey him, and trample Chriſts command under their polluted feet. But for the more cleere evidencing of this truth, and that neither you Mr. Montague, nor any other may ſay I falſely charge the Church of Rome, conſider I pray theſe few following particulars, to omit many more. Chriſt in Matth. 20. ver. 25. condemneth all worldly Dominion and princely government in his Church, and in expreſſe words forbids his Apoſtles, and in them all their ſucceſſors to affect Soveraignty one over another, or over the Church of God, in theſe words, The Kings of the Nations beare rule over them, but it ſhall not be ſo among you. Contrary unto this command, or rather prohibition of Chriſt, the Church of Rome ſetteth up a moſt tyrannicall worldly Monarchy and Dominion, ruling over both the ſoules, bodies, and eſtates of all ſorts, rankes, and degrees of men, and ſuch a Soveraignty as advanceth it ſelfe above all that is called God: and eſtabliſheth a government in Chriſts Kingdome, moſt like to the government of the Kings of the Nations, whereas Chriſt would have the government and rule of his Church moſt unlike to that kind of government: and therefore in this particular, it is manifeſt they preferre the Popes command before Chriſts the King of his Church. Chriſt in John 5. ſaith, Search the Scriptures, for in them ye thinke to have eternall life. The Church of Rome on the contrary not onelyonly takes away the Scriptures out of the hands of the people, but prohibits the ſearching and the reading of them, yea puniſheth the reading of them, or but the having of them in their houſes in the vulgar tongue with fire and fagot, and moſt blaſphemouſly accuſeth them to be the cauſe of all errours, ſchiſmes and hereſies, and of all factions in Kingdomes and States. And in this point alſo you may ſee how they liſten more unto the Pope than unto Chriſt himſelfe. Chriſt, Luke 11. inſtructeth all Chriſtians how to pray, ſaying, When ye pray, ſay, Our Father which art in Heaven, &c. And in Matth. 11. Come unto mee all yee that are weary and heavy laden, &c. The Church of Rome on the contrary, commands the people to p. 88pray unto Saints and Angels, and ſends them on pilgrimages to their ſhrines, there of them to demand health in the time of their needs and neceſſities. In this particular in like manner they liſten more to the Pope, and ſleight Chriſts direction and command. Chriſt in the 24. of Matth. verſ. 26. ſaith, If they ſhall ſay unto you, that Chriſt is in the Deſert, goe not forth: behold, he is in the ſecret places, believe it not. The Church of Rome on the contrary teacheth and believeth that Chriſt is really preſent in all their Maſſes, and that he is there in the hands of their Prieſts, on their Altars, and in their Pixes, and where they pleaſe, and that they ought there to give him Divine worſhip, and puniſh the neglect of ſuch worſhip with fire and ſword, and the not believing of that doctrine, which is contrary unto Chriſts command, with moſt cruell deaths, and moſt exquiſite tortures. You ſee how in this point alſo the Church of Rome yeelds more obedience to the Popes command than Chriſts. The Lord Jeſus in the inſtitution of his holy Supper, Matth. 26. verſ. 27. tooke the Cup, and when he had given thanks, he gave it to his Diſciples, ſaying, Drinke ye all of it. The ſame doctrine was taught by Paul, as received by Chriſt himſelfe, with a command that it ſhould be continued untill his comming, that all that were worthily prepared, ſhould take the cup as well as the bread, 1 Cor. 11. Notwithſtanding this double command of Chriſt the King, the Church of Rome obeyes the Pope, and practices the contrary, and wholly takes away the cup from the people, and will not ſo much as let them touch it, much leſſe taſte of it: a moſt abominable ſacriledge, and intolerable diſobedience and rebellion. Innumerable more inſtances, Mr. Montague, might be produced, where Chriſt the King of his Church commandeth, and the Pope prohibits; and where Chriſt prohibits and forbids, and the Pope commands the contrary; and where the Church of Rome in all things obeyes the Pope, and diſobeyes Chriſt, by all which it may now eaſily appeare, whether of the two Churches, the Church of England, or the Church of Rome, is more orthodox in their doctrine, and whether of them gives moſt honour to Chriſt. But let me intreat you Maſter Montague, ingenuouſly to anſwer me, whether that Church that doth all that her Lord and King commandeth her, and declineth all hee forbids her, and gives her King all that due reverence and dignity that belongeth unto him, doth not honour Chriſt more than that Church that regardeth neither his commands nor prohibitions, but neglecteth them both, and trampleth all his p. 89Lawes under her contaminated feet. I am moſt confident, Mr. Montague, that upon your mature deliberation, you will grant unto the Church of England that preeminency, that ſhe is more obedient to Chriſt her King, and more honours his Kingly Office than the Church of Rome, and that Chriſt is King unto the Church of Rome in word onelyonly, but in workes and deeds they neither regard either what he commands or what he forbids.

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

The Church of England believeth that Chriſt Jeſus was appointed and ſealed by God himſelfe, to be the alone and onelyonly mediator between God and man, and that he onelyonly has compleated, and in all things fulfilled the whole Law of God, and ſatisfied his juſtice and wrath by paying the ranſome due for our tranſgreſſions, when he offered himſelfe a ſacrifice propitiatory upon the croſſe for our ſins. She believeth alſo that Chriſt alone doth now make requeſt for us with God, in whoſe Name all the faithful with confidence and boldneſſe have continually acceſſe unto the Throne of grace, with full aſſurance to be heard. She believeth likewiſe that Chriſt alone is Mediator both of redemption and interceſſion: and that we are not to put up our petitions and ſupplications either to Saints or Angels, as being a thing derogatory to the dignity and glory of our Mediator the Lord Jeſus Chriſt, and a meere robbing him of his due honour. She believeth in like manner, that Chriſt is the onelyonly Prieſt of the new Teſtament, and that there are no other reall Prieſts on earth appointed by God to offer up Chriſt daily to God the Father, a propitiatory Sacrifice for the living and for the dead, and that it is blaſphemy againſt the eternall Prieſthood of Chriſt, ſo to affirme. She believeth alſo, that the Sacrifice of Chriſt being of an infinite vertue and efficacy, is to be applied to all believers, by ſuch meanes onelyonly as God himſelfe hath appointed, as by the vertue and power of the holy Ghoſt and faith, by the preaching of the Goſpell and the right adminiſtration of the holy Sacraments and Prayer, and p. 90that this Sacrifice offered upon the croſſe, was moſt perfect and abſolute, and ought not to be reiterated and renewed by any man upon the earth, and that the reiteration of it is both derogatory to the al-ſufficiency of the Sacrifice of Jeſus Chriſt, and pernicious to the ſoules of men, and indeed a meere blaſphemy. She believeth further, that we being cloathed with the righteouſneſſe of Jeſus Chriſt our high Prieſt and Mediator, and appearing before God in it, that we are freed by vertue of that, both from the guilt and puniſhment of all our ſinnes, and are accounted righteous before God. She believeth alſo that the blood of Jeſus Chriſt, and that onelyonly, purgeth us from all our ſinnes, and that there is no other Purgatory by which the ſoules of men are purified and cleanſed from their impurities and pollutions: and that there is no man living, that can either by doing or ſuffering ſatisfie the juſtice of God, much leſſe merit or doe workes of ſupererogation: and that the preachers of the Goſpell have onelyonly power delegative, miniſteriall and conditionall to forgive ſinnes, as Ambaſſadours, and not as abſolute Judges: and that this Office is peculiar to God and Chriſt alone as our high Prieſt and Mediator of the everlaſting covenant. And this is the faith of the Church of England, concerning Chriſts Prieſtly Office.

The beliefe of the Church of Rome is this, that Chriſt is the Mediator of ſatisfaction and redemption, but they aſſigne the other part of his mediation and interceſſion to Saints and Angels, and the prime place of that imployment they give unto the bleſſed Virgin, who they call the Queen of Heaven, and the doore of Paradiſe, and they put up their prayers and requeſts to her and other Saints and Angels, hoping to be heard: which is nothing elſe but to allow Chriſt a momentany or temporary and partiall mediation, and to give unto the Saints and Angels that everlaſting and never dying interceſſion, then the which there cannot be a greater contumely and indignity offered to the eternall Prieſt our Mediator Jeſus Chriſt, it taking away ſo great a portion of honour from him; and to ſpeake in plaine Engliſh, it is an unſufferable blaſphemy. The Church of Rome appointeth other Prieſts alſo, after the order of Melchiſedech, to offer up Chriſt himſelfe daily (as they ſay) to God the father a propitiatory Sacrifice for the living and the dead, which is nothing elſe but blaſphemouſly to inſimulate and accuſe Chriſts Sacrifice of imperfection. The Church of Rome alſo aſſerteth and believeth that the righteouſneſſe of Chriſt our Mediator is not imputed p. 91unto us: and affirmes, that by Chriſts merits and paſſion we are onelyonly freed from the guilt of our ſinnes, but not from the puniſhment of them, & that we our ſelves muſt ſatisfie the puniſhment. She believeth alſo, that we are able in this life, if we will our ſelves, not onelyonly to ſatisfie the juſtice of God, and keepe the Law, but alſo to merit and doe workes of ſupererogation. She farther believeth, that if any man depart out of this life before he hath fully ſatisfied God for his ſinnes, that then he is to remaine in a place called Purgatory, there to be tormented and purged from all his pollutions and defilements, & that there is no entrance into Heaven or redemption out of that place, without an eſpeciall indulgence from the Pope, or innumerable Prayers and Maſſes for their ſoules, before they by torment are cleanſed from the remainder of all their ſins. She believeth alſo, that life eternall is of debt due unto us, as wages is to a hireling and daily labourer: and that their Prieſts can forgive ſinnes as Judges by their owne authority. This, Maſter Montague, you know is the doctrine and faith of the Church of Rome, and a great deale more ſuch ſtuffe. Now I intreat you, candidly to tell me, whether in your opinion the faith of the Church of Rome, or the beliefe of the Church of England concerning Chriſts Prieſtly Office be more orthodox, and which of them giveth moſt honour to their Mediator, ſhe that aſcribeth the whole worke of her redemption to him alone, or ſhe that robbeth him of all his Prieſtly honour and Mediatorſhip? Truly, Maſter Montague, if you will but duely conſider this buſineſſe, and weigh it as it ought to be weighed, you will quickly perceive, that the Church of Rome doth in word onelyonly acknowledge Chriſt to be a Prieſt and Mediator, but in deeds and workes overthrowes the right and power of his Prieſthood. And to ſpeake the verity, there can be nothing more blaſphemouſly thought, imagined, or practiſed againſt the honour and dignity of the Lord of life, the onelyonly and ſole Mediator, and high Prieſt of the everlaſting covenant, then that the Church of Rome doth againſt him, robbing him of his due glory, and overthrowing indeed the whole worke of our redemption, making our ſelves and others our owne ſaviours and mediators, and not Chriſt alone, to whom all the honour and praiſe of our redemption of due belongeth. I could be very large, Mr. Montague, in aggravating of the impiety and blaſphemies of the Church of Rome concerning this point, but I will ſay no more of it for the preſent, p. 92but this, that it is a doctrine that overthroweth all Chriſtian religion, and deſtroyeth the very foundation of our faith. And now I come to the Propheticall Office of Chriſt, where we will briefly take notice, whether the Church of England or the Church of Rome be moſt orthodox in their faith concerning Chriſts Propheticall Office, and which of them more venerably believeth touching that, or giveth moſt honour to Chriſt the onelyonly Prophet of his Church.

The Church of England believeth that Jeſus Chriſt was appointed by God himſelfe, to be the onelyonly and ſole Prophet, Paſtor, and Teacher of his Church, and that he hath fully and perfectly revealed the whole counſell and will of God concerning the redemption of mankind, and preached the Goſpell and glad tidings of peace unto the World, the which Goſpell he doth daily vegetate and quicken in the ſoules of his people by his holy Spirit, and corroborate and confirme by the holy Sacraments. And ſhe believeth that he hath delivered all things unto the Church, that God the Father commanded him, neceſſary for our ſalvation, and that we are onelyonly to heare him in all things whatſoever he ſhall ſay unto us, and that every ſoule that ſhall not heare that Prophet ſhall be deſtroyed from among the people, Deut. 18. v. 18. Matth. 3. v. 17. Matth. 17. v. 5. Acts 3. v. 22, 23. And the Church of England believeth alſo, that Jeſus Chriſt did not onelyonly declare and preach the whole and perfect Will of God unto the Church, but alſo that whatſoever was neceſſary to ſalvation was written and penned by his appointment and direction, and eſpeciall aſſiſtance, and is all contained in the writings of the old and new Teſtament, and that not in obſcure and ambiguous words, but in plaine and evident expreſſions, as farre as is neceſſary to ſalvation: all which in the ſequell of this diſcourſe will be made evident. She alſo believeth that all the people ought according to Chriſts command read them, and that the holy Scriptures are the onelyonly Judge of all controverſies, and have no need of any humane traditions. And ſhe farther believeth, that we are to ſerve and worſhip God onelyonly, as he hath appointed in his holy Word, and in the divine Scriptures, & as Chriſt the Prophet of his Church hath commanded in them: and that whatſoever doctrines not expreſſed and contained in the Scriptures and written Word, or grounded upon it, or evidently deduced from it, are not to be entertained, received, or obeyed, but to be caſt out of the Church as abominable p. 93things, ſuch as are prejudiciall not onelyonly to our ſalvation and comfort, but injurious alſo and derogatory to the honour of our great Prophet Jeſus Chriſt, whom we are commanded only to heare and liſten unto. And therefore the Church of England doth reject all thoſe doctrins, of Will-worſhip, Image and Crucifix worſhip, Bead worſhip, Bread worſhip, Place worſhip, and all Saint and Angell worſhip: and all thoſe doctrines of Service, Letanies, Ceremonies, and indulgencies, and thoſe of Faſt-daies and Feaſt-daies, all doctrines of Maſſes and Sacrifices for ſoules in Purgatory, and prayers for the dead, with all their doctrines of Pilgrimages and Monkery, with their doctrines of devils, prohibiting meats and marriage, and all thoſe doctrines of the reall and corporall preſence of Chriſt in their blaſphemous ſacrifices deſtructive to the humane nature of Jeſus Chriſt, making it preſent in numberleſſe places at once, and enervating and overthrowing the al-ſufficiency of Chriſts ſacrifice. And all their doctrins of tranſubſtantiation, ſelf-merit, & works of ſupererogation; and all the other doctrins they teach in the Church of Rome which would both endleſſe & needleſſe to recount, the obſerving of the which is the onelyonly imployment of the Church of Rome, the Church of England doth deteſt as execrable abominations, becauſe our Prophet Chriſt Jeſus hath no where taught them in his holy word which muſt be the only rule of our faith and worſhip to the end of the world. But now let us heare what the Church of Rome believeth concerning the Propheticall office of Chriſt, that we may ſee how honourably ſhe eſteemeth of it.

The Church of Rome in word acknowledgeth, that Chriſt was by God appointed to be the Prophet of his Church, notwithſtanding in deeds they deny that Chriſt did reveale the whole will of God unto the Church in the holy Scriptures, and affirmes that the Scriptures were accidentally written, and not purpoſely to be the rule of faith, which by its clarity and brightneſſe ſhould determine the controverſies in Religion: they affirme alſo that the holy Scriptures are darke and obſcure, and very dangerous for laymen, and therefore that they are to be taken from them; and that the Church hath need of the authority of Fathers and Councels, and the helpe of Traditions for the compleating of the holy Scriptures, and the making of them a perfect and abſolute rule both of our faith and worſhip, whereupon they bring in all thoſe abominable doctrins, and traditions, I even now made mention of, & many p. 94more, and thruſt them upon the people as the worſhip and ſervice of God, and by the obſervation of the which they may merit Heaven, as they ſay, when nevertheleſſe, there is not one word in all the booke of God concerning any one of them, or any thing delivered by our Prophet Chriſt Jeſus touching them, all which things are as I ſaid before, not onelyonly injurious and hurtfull to the ſoules of men, but full of blaſphemy and derogatory to the honour of Chriſt, our great and onelyonly Prophet. For what, I pray, Mr. Montague, can be ſpoke more impiouſly of the holy Scripturs then to affirm, they were accidentally written, and not of ſet purpoſe, and by the command of God, and to the end that they ſhould be the rule of faith, when in the holy Scripture it is evidently cleare, that they were written by divine providence for this very end and purpoſe, that by them we ſhould order both our faith, lives and manners. And what can be ſpoke more contumeliouſly againſt the holy Word of God, then to accuſe it of obſcurity and darkneſſe, when the Holy Ghoſt affirmeth the contrary? and to take it out of the hands of the people, and forbid them to read it, when notwithſtanding Chriſt commandeth it in expreſſe words? Truely, Maſter Montague, theſe are moſt blaſphemous aſſertions, and ſuch as you of the Church of Rome muſt earneſtly and ſeriouſly repent of, if ever you will finde favour at Gods hands, and the very naming of theſe your erronious opinions were enough for any man to abhorre them. But that you your ſelfe and all men may ſee the wickedneſſe of them, I ſhal before I paſſe on to the other matters in hand briefly prove that the Scriptures were not accidentally written, but of ſet purpoſe, and by Gods appointment; and that they are not obſcure and darke in things pertaining to ſalvation, and that they ought to be read by all the people, and that they ought to examine all doctrines by them, as they be recorded. And then I will prove the al-ſufficiency of the holy Scripture, and that it is the rule which all men unto the end of the World are tied to for the regulating of their faith and manners, which is my taske, and then I will conclude. But firſt, as I ſaid, I will prove that the holy Scriptures were not accidentally written, but of ſet purpoſe, and by ſpeciall command, and that they are not obſcure and darke in matters concerning ſalvation, and that they are to be read to the people. And firſt that they were not accidentally written, I thus evince.

Thoſe bookes that were written by Divine inſpiration, and by the counſaile p. 95of God, for the ſalvation of mankind and for the benefit of the Church of God in all ages, and for this very end, that men might learne, and know the mind and will of God fully and cleerly, and have the certaine truth of the things they had heard, that they might be preſerved and kept from all errors and upheld and comforted in every condition, they were not accidentally and occaſionally written, and out of the peculiar mation and pleaſure of the Penmen thereof, and by the will of man, but by the Spirit of God. But the holy Scriptures were written by Divine inſpiration, and by the counſell of God for the very ends ſpecified. Ergo, they were not accidentally and occaſionally written, and out of the peculiar motion and pleaſure of the Pen-men thereof, and by the will of man, but by the Spirit of God. And for proofe of all theſe particulars the holy Scripture it ſelfe is clearly on our ſide, 2 Tim chap. 3. v. 16. The whole Scripture, ſaith the Apoſtle, is given by divine inſpiration, or inſpiration of God. Now Mr. Montague Gods inſpiration is Gods dictate, and command, as all that know any thing in Divinity can tell you, if yee be ignorant, and it is as much as to ſay, they were written by Gods own appointment; for what God inſpires men to do, that he appoints and commands them to doe, ſo that it was not arbitrary in them to do it or not to do it, but they were inſpired to it, and put upon that imployment to write the holy Scriptures, and therefore the holy Scriptures through the whole Bible are called the Voice of God and the mouth of the Lord, and the lively Oracles which were uttered and ſpoke by God himſelfe firſt, and afterwards delivered in writing unto the people by Moſes and the other Prophets and holy Pen-men, according to Gods command, Acts 7. v. 38. and therefore the Scriptures were not accidentally written and by the peculiar motion and pleaſure of men, as the Church of Rome moſt blaſphemouſly affirmeth. S. Peter alſo is cleere in this point, his words are theſe in his ſecond Epiſtle chap. 1. verſ. 19, 20, 21. Wee have, ſaith he, a more ſure word of prophecy, whereunto yee do well that yee take heed, as unto a light that ſhineth in a darke place, &c. Knowing this firſt, that no prophecy of the Scripture is of any private interpretation: for the prophecy came not in old time by the will of man, but holy men of God ſpake as they were moved by the holy Ghoſt. Take notice firſt, Mr. Montague, of the occaſion of theſe words, and then conſider the expreſſions duly and you will eaſily from thence conclude that the Scripture was not accidentally written and by the will of man, but by command from God himſelfe and of ſet purpoſe, and p. 96that the written word is the rule wee are to be guided by, and more ſure then the Tradition of the very Apoſtles themſelves, although they were both eye and eare witneſſes of that they ſpake and told unto the people. For the Apoſtle Peter in this Epiſtle, confirmes all thoſe Chriſtians that hee writes unto, of the truth and certainty of the things that hee declared unto them, ſaying that the holy Apoſtles had not followed cunningly deviſed fables, when they made knowne unto them the power and coming of the Lord Jeſus Chriſt, but were Eye-witneſſes of his Majeſty; for hee received from God the Father, honour and glory, when there came ſuch a Voice unto him from the excellent glory, This is my beloved ſonne in whom I am well pleaſed. And this voice which came from Heaven wee heard, when wee were with him in the holy mount. Here wee ſee the Apoſtle Peter with Iames and John, as it is in Mat. 17. were both Eye and Eare witneſſes of Chriſts transfiguration and glory, and heard the voyce and the people by tradition and the relation of the Apoſtles that had ſeene thoſe things, admired and believed them, and yet the Apoſtle Peter in this very place, ſignifieth unto them, that the written Word of God the holy Scriptures, the written Prophecies of the old Teſtament were a more ſure Word than any Tradition, yea even of the Apoſtles themſelves, though they were both eare and eye witneſſes of that they related and preached unto others, and commends the people that they did take heed unto the written Word as a light that ſhineth in a darke place (no obſcure things then Mr. Montague:) and he giveth them a reaſon why the Prophecies of the Scripture were a more ſure Word than any traditions of men; becauſe, ſaith he, we know, that the Scriptures are not of any private interpretation, or from the peculiar or particular motions of men, or by the will of man: but holy men of God ſpake as they were moved by the holy Ghoſt, that is, we know and are moſt aſſured whatſoever they declared either viva voce and by word, or whatſoever they ſpake by writing, for God ſpeakes unto his people by his Prophets both by voyce and writing, as is apparent through the whole Scripture, Iſaia 45.19. All that ſaith he we known was by Divine inſpiration, and by the counſaile, command and dictate of the holy Ghoſt, and therefore muſt be more ſure then all Traditions, becauſe they are Gods commands, and writ of purpoſe for the direction of the people and not accidentally; which will yet more cleerly appeare if we conſider ſome other places of holy writ, Deut. 30 p. 97Where Moſes exhorting the people if they would avoid all Gods curſes and procure his bleſſings and provide for their own eternall good and happineſſe, that they ſhould obey the voyce of the Lord, and doe all his Commandements, which are written in the booke of the Law, verſ. 10. Here firſt he ſetteth downe, what voyce of God they ſhould heare and what Commandements they ſhould yeeld obedience unto, and that was to the written voyce of God and the written Commandements, which are written, ſaith he, in the Booke of the Law, not to the Traditions of men, and affirmes that they were written for this purpoſe, that they might not run wandering about from place to place as men uncertaine, what was the will, pleaſure and commands of God, for they were written to this end that they might alwayes have them by them, and in their ſight for the guide and direction of their obedience both towards God and towards their Neighbour: for this Commandement, ſaith he, which I command thee this day, is not hid from thee, neither is it farre off, it is not in Heaven, that thou ſhouldeſt ſay, Who ſhall go up for us to Heaven, and bring it us, and cauſe us to heare it, that we may do it? neither is it beyond the Sea, that thou ſhouldeſt ſay, Who ſhall goe over the Sea for us, and bring it us, and cauſe us to heare it, that we may doe it? But the Word is very neare unto thee, even in thy mouth and in thy heart, for to do it, verſ. 11, 12, 13. It is written, ſaith he, and it was written to this end, that they might not be ſeduced by erronious opinions and carried about to the worſhipping of other Gods and ſerving of them: as this Chapter ſheweth and all the other holy Scriptures, and therefore was written not accidentally and by occaſion, but by Gods owne command and inſpiration. And Paul in Rom. 10. confirmeth the ſame, verſ. 6.7. and in the fourth Ch. of the ſame Epiſtle, verſ. 21.22. ſhewing the end and reaſon why the holy Scriptures were written, he ſaith, it was not written for Abrahams ſake alone, that it was imputed, but for us alſo, &c. for the comfort of all the ſonnes and daughters of Abraham: ſignifying unto all believers and the deare ſervants of God, that God had as great a care that they ſhould be taught aright how to pleaſe him, as Abaham the father of all the faithfull was, and withall, that he was the ſame God now he was then, not changeable for his ſervice and ſpirituall worſhip, but if that they would obey him and believe in him without ſtaggering and doubting as Abraham did and follow his commands, they ſhould be bleſſed with Father Abraham: and for this p. 98very end, ſaith the Apoſtle, was the Scripture written by Gods owne appointment: and not accidentally. As in the 15 chapter and the fourth verſe. Where he declareth, whatſoever things were written afore time, were written for our learning, that we through patience and comfort of the Scriptures might have hope. In theſe words is ſet down both the reaſon and the end why they were penn'd, viz. That through patience, and comfort of the Scriptures we might have hope, that is, that wee might by them learne patience in all ſufferings, and be comforted in our greateſt calamities, in ſeeing and reading what God hath done to his ſuffering ſervants in all ages, and how hee was with them in all their tribulations, and was afflicted in all their afflictions and how the Angel, of his preſence ſaved them, and how in his love and in his piety he redeemed them, and bare them and carried them all their dayes. Iſa. 63. verſ. 9. The Saints, by ſeeing what God had done, and by reading how that he carried his people through and over all difficulties, and that his Angels have ever beene their guard, and knowing that God is ſtill the ſame in all loving kindneſſe to them that feare him, they are comforted, and attaine to more hope and confidence in God, and for this end was the Scripture written by Gods appoyntment, and by the inſpiration of his holy Spirit, and not accidentally and by the will of men, but as they were moved by God himſelfe and received the Word from his mouth, as all the Prophets did, Ezek. 3. verſ. 17. And in the tenth of the firſt of the Cor. verſ. 11. ſpeaking of the judgements of God that fell upon evill doers and wicked and ungodly men, and ſuch as provoke God by their ſinfull courſes, he ſaith; Now all theſe things happened unto them for examples: and they are written for our admonition, upon whom the ends of the World are come. Here we ſee God had an end why they ſhould be written, which was upon counſell and deliberation in God himſelfe, for the admonition of his people, and for the inſtructing and teaching of them to take heed of all evill courſes and wicked wayes, if they would avoid his diſpleaſure and enjoy his favour and protection, and therefore the holy Scriptures now pend by Divine inſpiration and Heavenly command for this very end, and not by the will of man accidentally. Innumerable more proofes to this purpoſe might be produced, to prove that the Scriptures were not accidentally but of purpoſe written, for the good of all men, and for the preſerving of them from error, and that they might not be carried about with every wind of Doctrine, and the p. 99vaine traditions of men and be led by uncertainties. But I will content my ſelfe with one proofe more and ſo conclude this my firſt argument to prove that the Scripture was not accidentally written and by the will of man, Luk. 1. verſ. 3.4. It ſeemed good to me alſo, ſaith S. Luke, having had perfect underſtanding of all things from the firſt, to write unto thee in order, moſt excellent Theophilus, that thou mayeſt know the certainty of thoſe things, wherein thou haſt beene inſtructed. Here are three things worthy of obſervation, the firſt that he had a perfect underſtanding and true information of the things he wrote, as having received them from eye-witneſſes, and ſuch as were without exception, being Chriſts Miniſters and ſuch as would not lie or relate untruths; the ſecond thing obſervable is, that he hath ſet down all the things, diſtinctly, plainly, and orderly, that there may be no difficulty in reading of them; the third thing obſervable is, the reaſon why they were written and not left to Tradition, becauſe, ſaith the Evangeliſt, thou maiſt know the certainty of thoſe things wherein thou haſt beene inſtructed. So that the Lord declares by theſe words that the Pen-men of the holy Scripture did not write accidentally and upon any ſlight occaſion, and of their own wills and peculiar motion, but that they were moved unto it by God himſelfe, and that all Scripture was given by Gods inſpiration and command, and for this end, that they may know the certainty of the things wherein they have beene inſtructed, which otherwiſe they could not have knowne, by reaſon of the great variety and difference that would have beene in them, if they had beene delivered by Tradition: for every one would have added and detracted, as had ſeemed beſt unto him, unto the ſtory, as we ſee it dayly in all matters and occurrences out of a mans owne ſight, and beholding with what variety theſe things many times are related, ſo that no man can tell the truth of them, till the eye-witneſſes or ſtanders by give the true relation of them by writing to the World, which men ordinarily uſe to believe, eſpecially if theſe men be of credit and reputation that pen them. So for the very ſame end, that the certainty of theſe things might bee knowne, that Chriſt both taught, did, and ſuffered for the Redemption of mankind, and for the good of the Church to the end of the World, the Lord moved holy men to both ſpeake and write what was ſpoke and written in the old and new Teſtament, for the learning of his people and the teaching of them, Patience, Comfort, Hope, Faith, p. 100and all other graces, and that they might indeed have the certainty of his will and pleaſure what to cleave and ſtick to, and from which they may not be moved, though they ſhould be taught otherwiſe by an Angell from Heaven, Gal. 1. verſ. 8. And this I ſay was the end of the writing of the holy Word of God, and that by Gods inſpiration, dictate and command, and not accidentally, as the Church of Rome blaſphemouſly affirmeth for the enervating of the authority of the holy Scriptures, and indeed for the overthrowing of the honour and dignity of our great Prophet Chriſt Jeſus, who otherwiſe ſhould not be as faithful as Moſes in the houſe of God, if he had not commanded all things to be writ that he would have taught to his people, which is blaſphemy to thinke. And thus much ſhall ſuffice to have ſpoke for proofe of my firſt argument that the holy Scriptures were written by Divine inſpiration and Gods command and of ſet purpoſe, and not accidentally, and by the Will of men.