not onely a power over all Bishops but Princes That it is not in the power of the Pope neither by himself nor with all his Cardinalls and councells to determine any matter of faith I prove thus by Scripture 1 We finde in Isay that we are commanded to the law and to the Testimony Isay 8.20 if they speak not according to this word it is because there is no light in them as the Jews were commanded to their law and to their Testemony Luke 16.29 so are we Christians to our Scripture for our judge of all things in difference so our Savior brings Abraham in the Gospell saying that they have Moses the Prophets let them hear them woe are not therefore to have recourse for any matter of faith to Pope or any power else whatsoever 2 Again our Saviour commands us thus Starch the Scriptures for in them ye thinke ye have eternall life and they are they which testify of me John 5.39 Christ therefore remits us to Scripture onely for a judge of controversie 3 Again we finde in the Acts of the Apostles how those of Berea were commended acknowledgeed to be more noble than those of Thessalonie Acts 17.11 in that they received the word with all redyness of minde and Searthed the Scriptures daily whether those things were so Heer we finde I say that those of Berea did not overhastyly beleive what the Apostles themselves delivered to them but did examine all things by the Rule of Scripture is it not therefore fit that we should follow their example and acknowledge nothing but Scripture for our Rule and judge 4 It is manifest by reason that the judge of all controversie in matter of faith ought to be infallible for if the judge should erre all that follow his judgement must erre likewise now it is plain on tone side that Scripture is infallible being the word of God which cannot erre and on the other side that all men are lyars and subject to errours as we finde in the Romans Rom. 3.4 Psal 111 God is true but every man is a lyar Now the pope is but a man all the Cardinalls are but men nay councells themselves are but collections of men no man therefore that builds himself upon their judgement in point of faith can have any security at all but onely by depending upon the infallible and true Pâ—â—le of Scripture 5 Counsels we know have erred in matters of faith and made decrees one against another at least altered one anothers constitutions and if that any such things as councells are to be why should not lay men be made a part of them since they are a part of the Church as well as any preists or Bishops and their salvation as much concerned in those decrees as any Clergy men whatsoever it should be therefore as necessary for them to be present there That the Scripture it self is and ought to be the entire Rule of faith and that neither your whole Church nor all the Traditions of it have any power to prescribe to to us in matter of Faith I prove thus The authority of Scripture is greater then the Authority of the Church for the Church ought to be govern'd by Scripture the Word of God we know is to yield to no man nor is it lawfull for any man or power of men whatsoever to oppose or diminish it 2. We find expresly in Deuteronomy Ye shall not adde unto the Word which I command you neither shall you diminish out from it Deut. 4.8 that ye keep thn Comandements of the Lord your God which I command you all your tradition therefore are to cast away for they adde to the written Word of God 3. Again We read in another place of the same Book thus Deut. 1â— 32 Whatsoever thing I command you observe to do it thou shalt not adde thereto nor diminish from it That therefore is to be done onely which God commands what men require or adde of their own is unlawfull and not to be obey'd 4. St. Paul declares his mind in this particular very freely to the Galatians thus but though we or an Angell from Heaven preach any other Gospell unto you then that which we have preached unto you let him be accursed and presently repents As we said before so say I now again If any man preach any other Gospel unto you Gallat 1. thaâ— that ye have received let him be accursed I say therefore that we are to admit of no Traditions nor any thing else besides the Gospell Again We have most solemnly said in the Revelation of St. John Revel 22.18.19 That if any man shal take away from the Words of the Book of that Prophesie God shal take away his part out of the Book of Life And so if any man shall add unto these things God shall adde unto him the plague that are written in that Book Therefore it is not lawfull to adde your Traditions 6. 2 Tim. 3.16 17. St. Paul assures Timothy that all Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousnesse that the man of God may be perfect throughly furnished unto all good works Therefore we have no need of Traditions Our Saviour tells such Observers of Traditions as you are Mat. 15.6 Thus have you made the Commandements of God of none effect by your traditions and the Apostle gives the like caution to the Colossians Col. 2.8 beware least any man spoil you through Phlosophy and vain deceit 1 Pet. 1.18 after the tradition of men after the rudiaments of the World and not after Christ And St. Peter puts the whole World in mind how they were redeem'd from their vain conversation receiv'd by Tradition from their Fathers Thus you see how much Jusus Christ and his Apostles were carefull to forewarn and forbid us and yet you will restore to us the vanity of those very Traditions 8. Again Rom. 1.17 how can that be said to be determined by the whole Church which the Pope with his Cardinals Gal. 7.11 and it may be his Bishops assembled in Councell does determine Heb. 10.38 when the Church is a Congregation of all the faithfull and a connexon of them in the true saith by which the just man lives as the Apostle tells us It is not therefore what all the Popes Cardinalls Bishops or Councills tell us though backt with all the strength of your Traditions which is to be believed for they can be at most but a part of the Church not the whole Church 9. Then Lastly when you speak of the whole Church you speak of what you no ways understand for it is a spirituall thing and hidden from the eyes of men it cannot be visible for if it were then it could not be an Article of faith as wee know it is so I would fain know what obligation can possibly come from such an
Old Scripture to shew what a stamp of Majesty and Authority God Almighty fixt upon such assemblies and what respect the people always rendred them So it shall suffice to give you our Saviours own words and so conclude this point We find in St. Matthew thus Again I say unto you that if two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven Matth. 18. v. 18 20. for where two or three are gathered together in my name there am I in the midst of them Now I would fain know who can be convinced more evidently not to hear the Church then he that will not hear a Councell there can be no where a greater and more conspicuous consent than in a Council nor can there be any Congregations assembled more in the name of God then generall Councells are and yet you are pleased to cast contempt upon them But give me leave to tell you let the Authority of Councells be once taken away and all things in the Church will bee ambiguous and uncertain First all the antient Heresies that have been condemned by the authority of Councells and cast out of the Church may be reviv'd and reinforced upon Christians with as much reason as any primitive and Catholick Doctrine Then set up the Authority of Scripture alone against that of the Church and Councills and then Scripture it self will be uncertain for thrusting out that authority wich ha's commended sacred Scripture to us and commanded us to recive it what Scripture is it that opinionated men wil not reject and condemn for Apocrypha which will not save their own turns as some of your Doctros have notoriously done and so in fine we can never agree upon the point what is Scripture and what is not Thus must the Church of Christ fall into a most miserable condition for upon the arising of any doubt in matter of faith there can be no way found out to decide it but every particular person according to the proportion of wit in his own pate shall frame to himselfe faith of what form or fashion he pleaseth How then hath Christ provided for his Church a sufficientrule to go by and why should his Evangelioall Law be called the most perfect if he has not otherwise order'd a determination of all emergent coutroversies But thanks be to our most gracious God and Saviour he has abundantly done it for us as I shal more amply shew in my answers and replyes to the following heads of this your Paper which God give you grace with prudence and impartiality to petuse To what you alledge for Scripture to be the only Rule of our faith and against the Authority of the universall Church and it's Traditions I answer thus To the first I say that you are very much mistaken in matter of Scripture so I shall be bold to inlarge a little upon it for your better understanding And first it is to be observed that our Saviour himself writ no book at all neither commanded his disciples or Apostles to write any inso much as being to send them to plant his Church Matth. 28. he said not to them go and write but go and preach to the whole World Therefore we find the Old Law written in Tables of Stone but the Gospell had no other writing then but in the hearts of Christians So St. Paul plainly expresseth it Ye are our Epistle c. again 2 Cor. 3.2 3. Forasmuch as ye are manifestly declard to be the Epistle of Christ ministred by us not with ink but with the spirit of the living God not in Tables of stone but in fleshly tables of the heart c. This was before prophesyed by the Prophet Jerem. Behold the days come Jer. 31.31.302 3 saith the Lord that I will make a new Cavenant with the House Israell and with the House of Judah not according to the Covenant that I made with their Fathers But this shall be the Covenant that I will make with the House of Israel after those days saith the Lord I wil put my Law in their inward parts and write it in their hearts and I wil be their God and they shall be my people c. Again we find that the Church is much ancienter then Scripture for when the Apostles began to preach there was no Evangelical Scripture no Epistle of St. Paul extant and yet the Church was then purchased and sprinkled with the blood of Christ Acts 1. and governed by his unerring Spirit So the Apostles without any authority of the Scripture of the New-Testament proceeded to the election of Matthias and to the ordination or seven Deacons Acts 5.6 c. So Peter proceeded to the sentence against Ananias and Saphira which struck the breath out of their bodies c. Now we know that the Apostles were very diligent in preaching and sowing the word of God and yet we finde but very little that they left us in writing so it must follow that they taught a great deal more then they wrote which must have equal authority with their writings Yet further it is plain that the Scripture it self cannot be authentical without the authority of the Church for the Canonical Writers themselves were but members of the Church and how shall any private man know what Scripture is Canonical and what not but by the Church John 3. Why should any man believe the Gospel of St. Mark to be Canonical who never saw Christ and the Gospel of Nicodemus not to be so who both saw and heard Christ as St. John testifies of him and why should the Gospel of St. Luke the Disciple be receiv'd and the Gospel of St. Bartholomew the Apostle be rejected unless we humbly comply with the power and authority of the Church which hath so ordered it and clearly confess that the Church can judge of Scriptures Thus since it is plain that the Church is ancienter then Scripture and that no Scripture can be thought authentical without the authority of the Church Exod. 20. can any Christian be blamed for saying that he would never believe the Scripture but that the Authority of the Church commanded it over over and above all this the Authority of the Church over Scripture is hugely evident in many particulars of Scripture As first Matth. 28. Act. 15. the Scripture commands thus Remember that thou keep holy the Sabbath day six days shalt thou labour and do all that thou hast to do but the seventh day is the Sabbath of the Lord thy God c. And yet the Church changed the Sabbath into the Lords day by its own authority Matth. 28.19 20. and not only without but against known Scripture Again Christ said to his Disciples in the Mount that he came not to dissolve the Law but fulfill it and yet the Church in the Apostles Councel decreed and pronounced boldly for the Cessation
are something hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction Thus do you see what unhappy mistakes there were upon St. Pauls writings while St. Paul himself was yet alive how much more then must there needs be now upon those grounds that you receive them Niy St. Paul himself tells you that if his Gospel be hid it is hid to them that are lost Now it is plain it cannot be hidden to us who take the sense and interpretation of the whole Church you had best therefore look to your selves that you be not lost by hiding of it from your selves And if the blessed Fathers of the Church that were so conversant in Scripture yet understood it not in those times so near to the time of Christ himself as some of you say that they did not how can you presume upon your selves and some late Doctors that have dared to give you a contrary Doctrine to what they have delivered to us I have often meditared upon that place in St. Lukes Cospel where it is said of the good Samaritan that when he departed he took out two pence and gave them to the Host and said unto him take care of him and what ever thou spendest more when I come again I will repay thee Just so me thinks our Saviour hast left us two Testaments and whatsoever the Apostles Doctors and Fathers of the Church have added more and we shall humbly observe he when he comes again of his great goodness will repay us Now to summ up all it is plain by this that has been said that some Traditions of the Church must have equal authority with Scripture as the commands of a Prince have equal force and power upon Subjects whether by word of mouth delivered or by writing So the word of God written or delivered is still the word of God and of equal power And if you say that the Apostolical Tradition cannot be the word of God I ask you whether the other part of the Apostles that have left us nothing in writing were not as well inspired of the Holy Ghost as they that did you cannot sure deny it and they were too the greater part of the Twelve Now the Church of Christ still retains many things of their Doctrine thorgh we have none of their writing and sure we are to give as much credit to those that writ not as those that did I ask you again whether it be not a point of faith that the whole Scripture taken together of the Old and New Testament is the word of God and again whether all that Scripture especially in those things which concern Faith and Salvation be not most clear from corruption and again that we have the true genuine and legitimate sense of that Scripture is a point of faith too I believe you will not deny any one of these to be a point of your Faith I am sure they are all of mine so you must first acknowledge that I give as great an honour to Scripture as your self and then if we both admit those three positions as principles of Faith we must necessarily admit of Traditions for we have no Authority but that to justifie them and if we do not admit those for principles our Faith it self is wholly vain Then besides these three principles of Faith there are others also which we have only by Tradition as that the Symbol of our Faith is Canonical and Apostolical Then that Infants are to be baptized Then that those who are baptized by Hereticks are not to be re-baptized Then as is aforesaid that the blessed Mother of God alwayes remained a Virgin Then that in Baptism those words ought to be pronounced I baptize thee in the name of the Father and of the Son and of the Holy Ghost and that without them there can be no valid Baptisme Then that there is a certain and determinate number of Sacraments and what that number is All these things I say are not clearely to be found in Scripture but we must be beholding to the Authority of Tradition But last of all for Ecclesiastical Rites and Ceremonies it is manifest that we can have no other authority but Tradition and not Apostolicall for all those neither but some of them only from the Primitive Fathers that succeeded the Apostles in the Government of Christs Church and that sure it security enough for the practice and perswasion of any Christian for I have heard that a very ancient and most learned Father said that it was a piece of most insolent madnesse to dispute the doing of that which the Church of Christ throughout the whole world has always frequented and practised so 〈◊〉 you to it There were other wicked and idolatrous Kings as Abaz Manasses Amon and some others wicked though not idolaters but yet the use of the Divine Sacrifice and worship according to the Mosaical Law does appear still to have remained in the Temple of Solomon til the Babylonish captivity as is evident by several places of Scripture Then for the failing of the Synagogue in the time of Christ which you alledge it is not to be supposed that they failed from the true faith which was before profest but she with her ceremonies and Sacrifices was turned out of dores as was before typified in Abrahams bondwoman it does not therefore follow that the Church the true wife should be so too Then the Synagogue was therefore turned away because it was neither perfect nor sufficient to salvation Heb. 7.19 for so St. Paul tells us that the Law brought nothing to perfection and in that sense the ceremonies and Sacraments of the Synagogue are called by the same Apostle Gal. 4.9 weak and beggarly elements but now the Church of Christ is perfect and sufficient to salvation because it's Sacraments which are instituted by Christ carry with them a vertue of justification and taking away of sinnes the Sacrrments of the old Law only promised a Saviour but the Sacraments of the new give salvation Again the Synagogue contained only the shadow of future things as St. Paul speaks Heb. 10.1 Ioh. 1.9 but the Church contains the light it self which is Christ as St. Iohn assures us now the shadow must necessarily fly before the light the Synagogue therefore with the Mosaical Sacrifices ought to cease when the Church comes with Christ Last of all the Synagogue was instituted for servants the Church for sonnes now servants take wages of their masters for a time and so are dismist by their masters but sonnes succeed in the perpetual inheritance which the Apostles thus insinstates to the Galatians Gast out the bondwoman and her sonne Gal. 4.30 for the sonne of the bondwoman shall not be heire with the sonne of the free woman and so enough of difference I conceive is shewed between the Synagogue and the Church to shew you that the reason is not the same To
imployed upon better things so the Lord give a blessing to our endeavours and sweet Madam be pleas'd to continue me in the quality of Madam Your most humble Servant N. The Messenger Arriving speedily back at my Ladies House and delivering the Letter with the inclos'd papers her Ladyship finding the Contents fell to the work iw mediately which you shall hear as followeth Madam the Doctrine that your Church delivers concerning good works is a Mother most strange erroâ—s and abuses of Christianity as confession free will c. Which gives me the boldnesse to make my addresse to your Ladyship wholly to that purpose So I shall first endeavour to overthrow your foundation that is your Doctrine of good works That good Works signifie nothing to the Justification much less to the salvation of a Christian by any way of merit iâ— most manifest out of Scripture 1. The Prophet Habakkuk tells us plainly of him that seeks his Justification by his Works that his soul which is lifted up Hab. 2.4 is not upright in him but the just shall live by his faith The same is insisted on by our Saviour Joh. 3.36 He that believeth on the Son hath everlasting Life and he that believeth not the Son shall not see life but the wrath of God abideth on him And St. Paul quoting the Prophet tells the Romans For therein is the righteousness of God revealed from faith to faith as it is written Rom. 1.17 the just shall live by faith And again Gal. 3.11 to the Galatians â—ut that no man is justified by the Law in the sight of God it is evident for the just shall live by faith And again to the Hebrews Now the just shall live by faith What then is become of your grand confidence in good works Our Saviour tells the woman diseased with an issue of blood Matth. â— that her Faith hath made her whole And in the same Chapter assures the blind men because they believed that he was able to restore their eyes to them that therefore they should see and saying according to your Faith be it unto you their eyes were opened by this you may see the value that Faith hath in the esteem of God 3. The Scripture expresly tells us that Abraham believed in the Lord Gen. 15.6 Rom. 4. â— and he counted it to him for righteousness the same thing St. Paul repeats to the Romans to the Galatians Gal. 3.6 Jam. 2.22 and so St. James by all which it is plain that Faith is the only thing that justifies and gives the reputation of righteousness before God 4. We finde in St. Lukes Gospel that our Saviour bids us to say when we shall have done all things that are commanded us that we are but unprofitable Servants Luk. 11.43 we have done that which was our duty to do What is become of your doctrine of works Where is your merit in them by them or for them when after you have done all things fill'd the world with Hospitals Colledges Churches and Monasteries given all your goods to the poor mortified and macerated your bodies you are yet so far from meriting that you are but unprofitable Servants 5. Our Saviour tells us clearly and with a vertly verily I say unto you he that heareth my word Joh. 5.24 and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Can any thing be more plain then this that by Faith alone we are to gain everlasting life 6. Charity it self is but a fruit of Faith so that it is plain Faith alone may suffice to our justification and our Saviour taketh frequently works for Hypocritical and pronounceth a woe to such as depend upon them 7. Then it is plain there neither is or can be any such thing as good works and whosoever pretends to that righteousnesse is a hypocrite for the Prophet Isaiah tels us Isa 54.6 that we are all as an unclean thing and all our righteousnesses are as filthy rags And again the Scripture tels us that there is not a righteous man upon the earth who does well Eccl. 5. and sins not And the Prophet David cryed out Psalm though a man after Gods own heart Enter not into Judgement with thy servant O Lord for in thy fight shall no man living be justified Where is then your Justification by works And St. Paul that great Vessel of Election complains Rom. 7.15.23 that he was sold under sin for that which he did he allowed not he did not what he would but what he hated that he did and that he saw another Law in his members warring against the Law of his mind and bringing him into captivity to the Law of sin which was in his Members what then must become of us poor creatures if we confide in our own works That Auricular Confession of Sins to a Priest is so farre from being a good work and acceptable in the sight of God that it is meerly to be esteemed Wil-worship and humane invention is proved thus It is plain out of the very Text which you so much urge for your opinion Joh. 20.23 which is in St. John Whosoevrr sins ye remit they are remitted unto them and whosoever sins ye retain they are retained That Christ commands nothing there concerning confession but only requires Priests to give their absolution 2. And St. James when he seems to command Confession speaks only of a brotherly Confession Confess your faults one to another Jam. 5.16 there is not a word of confession to Priests 3. Then our Saviour said not to the woman taken in adultery go and confess thy sins to a Priest but go and sin no more 4. Again we read of Peters tears and great repentance how he wept most bitterly but we read not a jot of his going to confession and yet his sin was most undoubtedly pardoned 5. Then I have read in Ecclesiastical History that Confession was in one Age wholly abrogated and forbidden in the Church That your Doctrine of satisfaction for sins is most dangerous if not desperate for Christian souls is proved thus 1. St. John the Baptist being sent to be a Preacher of Repentance to the people taught only the observation of the Commandments of God expresly forbidding them to do more then what was appointed for them to do nor makes he mention at all of any satisfaction for sins The Lord himself declares by his holy Prophet Ezekiel Luk. 3.13 that if the wicked will turn from all his sins that he hath committed and keep all his statutes and do that which is lawfull and right Ezek. 18.21 he shall surely live he shall not die Here is nothing imposed upon a penitent but to do Judgement and righteousness c. not the least word of satisfaction The Prophet Micah does most plainly deride all those that seek to make a satisfaction for their sins
just shall live by faith alone Now to believe truly in God according to the received use of Scripture is to adhere to him by love and this our Divines call a formed faith which can never be without charity as S. Paul most amply explains to his Galatians Gal. 5.6 For in Jesus Christ saith he neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Here S. Paul assures us that it is not every faith that is sufficient to justifie us but onely that which worketh by love To the second You might be satisfied in this by the answer before but I shall adde that such a faith as that of the woman with the issue of blood and of the blinde men in the Gospel might obtain such a temporal benefit as the curing both of the one and the other I say temporal benefits may be procured by an unformed faith as the Romans and other Heathens have visibly found Gods blessings to follow them for their many virtues and this S. Paul intimates when he tells the Hebrews that by faith the Harlot Rahab perished not with them that believed not when she received the spies with peace here was a good work too went along with her faith Heb. 11.31 Rom. 4. Heb. 11. And there is no doubt but an unformed faith accompanied with charity humility and devotion may obtain by grace a justification from sin and whosoever does believe in Jesus Christ that he can justifie a sinner it shall be imputed to him for righteousness for without faith it is impossible to please God To the third What you urge out of Genesis S. Paul and S. James is sufficiently explained and answered by the foregoing words of the said S. James 5.21.22 James was not Abraham our father justified by works when he had offered up Isaac his son upon the Altar seest thou how faith worketh with his works and by works was faith made perfect and in the verse immediately following that which you urge against us he concludes ye see there how that by works a man is justified Ver. 24. and not by faith onely for as the body without the spirit is dead so faith without works is dead also To the fourth What you urge out of S. Lukes Gospel is to be understood as the context shews of servants that do what they are commanded onely to do and that is but their duty and no thanks are due to them in like manner those that keep the commandments of God do but their duties our Saviour says nothing by your favour of those that observe the Evangelicall counsells as the building of religious houses giving our goods among the poor or mortifying of our bodies which you seem to draw into the same conclusion Besides as to the keeping of the commandements do you think the meaning of that text is that there is no merit at all due to that it cannot possibly be so understood must the case be the same between him that does his duty well and him that does it not at all for so it must be as you seem to understand it for at the worst they can be but unprofitable and at the best you would have them be so too and this would not onely throw confusion into all divinity but would be the destruction of all civil government and humane conversation It is true what our Saviour says when we have done all that is required of us we are unprofitable servants that is to him whom we serve we are unprofitable what does the Almighty and infinite creator get by the salvation of his creature nothing can be added to him But the text tells us not that in so doing we are unprofitable to our selves God forbid for that would be to discourage all virtue piety and Christianity it self To the fifth I answer perfectly as to your first for that text of S. John cannot be understood of a bare beliefe but such a one as is accompanied with charity for it is impossible that a good faith should be without it To the sixth I say you are most cleerly mistaken for charity is not a fruit of faith but a fruit of the spirit as indeed faith it self is no less as S. Paul instructs the Galatians Gal. 5.22 The fruit of the spirit is love joy peace longsuffering gentleness goodness faith meekness temperance c. And that our Saviour taxeth Pharisaicall works for Hypocritical is granted who planted all their Religion in Ceremonies and neglected the weightier matters of the law which were the true good works and always commanded not censured by him Besides our Saviour chargeth us expresly in these words Mat. 5.16 Let your light so shine before men that they may see your good works and glorifie your father which is in heaven To the seventh and last To what you alledge first out of the Prophet Isaiah I answer that the Prophet there speaks comparatively between the righteousness of the Law and that of the Gospel for the legall purity compared to the Evangelicall is impurity it self as our righteousness compared to Gods is no righteousness so our Saviour tells us Luke 18. Mat. 19.17 that none is good but one that is God because our goodness compared to Gods goodness is no goodness is no goodness To your next text I answer that it onely infers that there is none so righteous but at sometimes sinnes not that a man when he does well sins Then to what you alledge out of the Psalms it is very plain that the prophet David begs of God that he would not judge him according to his own divine righteousness that is so absolutely pure and without sin for so saith he Psal 25.21 no flesh living can be justified for he saith in another Psalm let integrity and uprightness preserve me for I wait on thee Last of all to what you urge so hard out of S. Paul to the Romans S. Paul himself answers in the beginning of the next Chapter There is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the spirit for the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death that is both from sin and the punishment of it Rom. 8. and so proceeds to shew that though there be a repugnancy in the Law of the flesh to the Law of the spirit yet they that mind the things of the spirit shall be judged accordingly and no sin imputed to them which I conceive clean contrary to the sence that you would impose upon the Apostle Now Mrs. N. I must desire you to give me leave to follow my former method and to return to you some Texts that as I conceive do expresly conclude our Churches doctrine which is that faith does not nor can suffice without works and that works are something in the sight of God that is meritorious of eternal life by the grace
that text in the Gospell I and my Father are one some of you will venture a distinction upon it too as that they are one in will not in substance Then again as to the perpetuall Virginity of our blessed Lady which some of you will please to deny but most prudent Christians believe what Scripture have we for it or for your and our observation of the Lords Day I know no Scripture that and so for a hundred things more can be produced I say sure according to your judgement that nothing is to be received but clear and expresse Scripture Out Saviour himself not clearly proved the Resurrection of our bodies against the Saduces for he brought no certain cleare and expresse text but onely this because it is said in the Old Testament the God of Abraham the God of Isass and the God of Jacob our Saviour therefore infers that God is not the God of the dead but of the living and then we know that those Patriarchs were only living in their souls not in their bodies So I say upon your grounds that was no conviction to the Sadduces By all this it is plain that not only those things are to be blessed and observed which are expresly to be found in holy writ or clearly proved out of it as those of your Church will have it but also we are to believe and observe what our holy Mother the Church believes and observes For we see all things of Faith are not clearly delivered in sacred Scripture but very many things are left to the determination of the Church which because it is enlightened governed by the holy Ghost cannot possibly wander or go astray out of the track of truth John 76.13 13. Our Saviour therefore in St. Johns Gospel said to his Disciples Iâ— have yet many things to say unto you but ye cannot bear them now Howbeit when he the Spirit of truth is come bâ— will guide you into all truth c. The holy Church therefore observeth many things in its Rites and Ceremonies besides matters of faith from the familiar instinct of the holy Spirit and by the tradition of the Apostles and Primitive Fathers which though they are not expresly to be found in holy Scriptures yet they are no ways against them or differ from them Nay they are in all things most conformable to them and therefore to be embraced and observed by all good Christians for so St. Paul most expresly tells us 2 Thes â— 15 Therefore Brethren stand fast and hold the Traditions which ye have been tavght whereby word or our Epistles Again St. Paul speaking to the Corinthians 1 Cor. 11.34 concerning the blessed Eucharist a thing in Christianity as I take it of greatest concernment tels them that the rest he nill set in order when he comes so all was not to be ordered by his Epistle or written words but something it is plain he was afterwards to dispose of concerning that important affair by word of mouth In like manner St. 2 John 12 John tels the honourable Matron that he writ unto That hebad many things to write unto her but be would not writer with paper and â—nk but he trusted to come unto her and speak face to face c. And so he likewise tells his friend Gaius sohn 3. vers 13 14 That he trusted shortly to see him and that they should speak face to face and yet he said before that he had many things to write unto him but he would not with ink and pen write unto him c. By all which it is plain that Christians are not in all things to be ruled and determined by the word written Nay do we not plainly finde many things both of the words and deeds of our blessed Saviour that none of the Evangelists make mention of Act. 20.26 1 Cor. 15.6 which the Apostles have supplied and exprest in word or deed As first St. Paul in the Acts of the Apostles cites some words of our Saviours that are not to be found in any of the Evangelists and he bids them to remember the words of the Lord Josus how he said that it is more blessed to give than to receive and no such thing or to that purpose I could find yet in any of the Gospels In like manner some of his most confiderable deeds were not fully described or at all signified to us by any of the Evangelists As that he was seen by above five bundred brethren at once which St. Paul most expresly affirms to the Corinthians which apparition of his I could never read any thing of Luke 10.35 as I said before in any of the Gospels Then there are some Ecclesiastical observancies which you retain still in your Church that neither are to be found in Scripture nor is the reason apparent to every one why they were ever invented or used As first that we kneel at our prayers is not from any command in Scripture and yet you your selves hold it highly necessary Then that we choose out of all the corners of heaven that side where the Sun riseth towards which to turn our selves praying it is neither in Scripture nor apparently in reason to ordinary capacities but only that it has been the practice of the universal Church Again we know as I have shewed formerly in the Old Testament Dent. 17. Ezeth 44. the Law was not the judge of difficulties but the Priest so at large in Deuteronâ—â—y and the Prophet Ezekiel tels us plainly that the Priest shall stand in judgement and they only shall judge Now it is clear that we admit of Scripture as well as you but we differ in the understanding of it because you will have your own single judgments upon it to be your Rule and we admit no other judge but that authority which gives it that is the Church And this is apparently the reason why all you that are out of the Church do so differ amongst your selves upon all points and principally in that great point concerning the blessed Sacrament whether it be truly and spiritually the very body and blood of Christ by the figure and signs and the bare letter of Scripture will never be able to determine betwixt you and so there must be an impossibility of Accord in that and a hundred things more Thus we see that the Devil himself could alledge Scriptue against our blessed Saviour which was that God had given his Angels charge over him to keep him c. But he malitiously mistook Metth. 4. or through ignorance misunderstood which is not altogether so likely the sense of that place Now whereas you do all pretend that the holy Scriptures are clear and easie to be understood of all ordinary Readers and so that lay people and doting old women may be bold to venter their interpretations and comments upon it that is clean contrary to what St. Peter tells you speaking of all the Epistles of St. Paul in which
grace But howsoever the institution of our Saviour I 'm sure could not be without it Matth. 19.1.6 and first he is pleased to repeat the words of the first Institution For this cause shall a man leav his Father mother shall cleave to his Wife and they twain shall be one flesh wherefore they are no more twain but one flesh What therefore God hath joynd together let no man put asunder Now if God hath joyndthemtogether it must be a divine conjunction and that cannot possibly be without divine grace But this is most fully exprest by St Paul to the Ephesians thus Wives submit your selves to your own Husbands as unto the Lord for the Husband is the head of the Wife even as Christ is the head of the Church and he is the Saviour of the body therefore as the Church is subject to Christ Ephes 5.22 23 225 so let the Wives be to their own Husbands in every thing Husbands love your Wives even as Christ also loved the Church and gave himself for it c. And then concludes for this eause shall a man leave his father and mother and shall be joyned with his Wife and they two shall be one flesh This is a great Mystery or Sacrament chuse you which Here the Apostle clearly proclaims it a Sacrament because the Conjunction of man and wife is the visible sign of that Sacred Conjunction between Christ and his Church Again to the Hebrews he says thus Marriage is honourable in all and the bed undefiled Heb. 13.4 but Wheremingers and Adulterers God will judge Now if there were not a divine and Sacramentall grace in marriage how could the Bed be undefiled Again to the Corinthians he adviseth every one to have his own Wise 1 Cor. 7.2 for the avoyding of Formeation yet it is not to be supposed that any man by the help of a Wife onely be she what she can be of virtue and beauty can be capable to avoyd Fornication without the said Sacramentall Grace Again to the Thessalonians thus 1 Thes 1. Let every one amongst you know how to possess his Vessells in sanctification and honour now sanctification we know cannot be without divine grace Then he tells Timethy that a woman shall be saved by Childbearing if she remain in saith and love now to beget children without the grace of this Sacrament would be more probably occasion of damnation than salvation Then again to the Corinthians he saith 1 Cor. 7.12 13 14 If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away And the woman which hath a busband that believeth not and if he be pleased to dwell with her let her not leave him For the unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband else were your children unclean but now are they holy which must needs be understood as by the grace of this holy Sacrament I shall conclude all concerning this Prov. 19. with what the wise King Solomon tells us that a house and riches we have from our Parents but a prudent wife is from the Lord. Thus we must acknowledg God to be the immediate Authour of Marriages as we say matches are made in heaven and by the grace of this Sacrament onely to be made happy That extream Vnction is a Saeroment likewise and a visible sign of an invisible grace I prove by ezpress Scripture thus We find in Saint Markes Gospell how our Saviour called unto him the twelve Mark 6 7 8.9 10 11 12 13. and began to send them out by two and two and gave them power over unclean Spirits c. And after he had given them their mission fully with orders how to behave themselves in their business we find that they went out accordingly and Preached that men should repent and they cast out many Devills And then anointed with Oyle many that were sick and healed them This it is not to be thought that they did this upon their own heads but by their Masters command by whose power they did those mighty works and having his command sure then none can deny but it was his Institution Then this Sacrament is so loudly proclaimed by Saint James that I admire how any Christian can believe in Scripture and doubt the other It any sick among you says the Apostle James 5.14 15. let him call for the Elders of the Church and let them pray over him anointing him with Oyle in the Name of the Lord c. and if he have committed sinns they shall be forgiven him Here is plainly a most visible sign and as plainly a most extraordinary grace accompanying it that is to say remission of sins Thus you may clearly see how extream Unction is a Sacrament of our Saviours own Institution or at least plainly impli'd to have been instituted by him and that by the action of the Twelve Apostles before his face whilst he was upon earth and at large declar'd to be so by the express words of one of the Twelve that is Saint James Over and above this we have the universall tradition of the Church of Christ that in these matters of faith we know cannot erre and that alone indeed might have been a sufficient proofe of the verity of it if our Saviour himself his Apostles and Evangelists had been silent in it The truth is that the Evangelists being to write in short for if they had writ at large the whole world had not been able to contain the books that might have been written as Saint John tells us of the Acts and words of our Saviour Jesus Christ made it their principall care to deliver punctually to us onely those things that were most highly necessary to our salvation as we see how amply they have set down the Sacraments that were absolutely necessary as Baptisme Pennance and Eucharist and as for confirmition and extream Unction they do not so much as insist upon because they are not of absolute necessity to salvation though they are very great expedients towards it the one to confirm us in grace after Baptism the other to remove the reliques of sin after a hearty repentance And it is the opinion of the learned in this point that the benefit of this Sacrament is such that a penitent with attrition onely receiving this Sacrament receives likewise such a grace along with it that by virtue of it his sins though mortall may be forgiven him Thus I conceive enough said as to this and all the rest of your last paper and when you please I am ready for another and to serve you with any thing that may lye within the power of Your faithfully loving and true friend M. This paper my Lady had no sooner dispatcht but she sent it away by one of her servants sealed up and by him she roceived this Answer Madam I have received your Ladyships Letter and Paper
plain in this particular as we see it is for St. Peter and his Successors the very Analogy of reason would induce that Jesus Christ should appoint somebody for that great charge to govern his whole Church First let us look upon the Anology of the Christian Church and that of the Jews The Mosaicall synagogue was but a Type or shadow of the Church of Christ but the Synagogue was always govern'd by one visible head Namely the High Priest to whom all others were subject as is apparent out of the Books of Exod. Levit. Deut. Therefore the Church of Christ ought to be so governed For it is not fit that the more perfect government which by all is acknowledg'd to be Monarchy should be over the shadow that we know is more imperfect then the substance and and not over the substance it self which is the Church of Christ And as the Jewish Synagogue was the Type of our Church so undoubtedly their High Priests were the Types of our Popes and as they presided over the whole Jewish Nation as to the externall government so our Popes in like manner do over all Christian people Now I ask you how it can stâ—â— with reason That Moyses Peut 17.8 9. who was a Type of Christ too should provide for the Synagogue that if there should arise a matter of difficulty that they should come unto the Priests and Levites and to the Judge that shall be in those dayes and enquire and they shall shew thee the sentence of Judgement which are his own words and that Jesus Christ should neglect to provide in the same manner for his own beloved Spouse his Church Since then Monarchical Government both in Church and state is the best of Governments and was the practis'd government of the Synaogue and amongst the jews and is the only government in the triumphant Church in heaven why should not the same provision be made by Iesus Christ for his poor Militant Church upon Earth Or why should you or any body else oppose that happiness of ours which Christ has appointed for us unless it be out of a design to bring your selves and the whole Church to confusion and to do as was done in those days when there was no King in Israel when every one did what seem'd good in his own eyes which unhappy licence that you call liberty shall be ever part of my Litany Judg. 17.6 Judg. 21.25 that God would please to deliver me and all his faithfull servants from To what you alledge against the power of the Pope that he can neither by himself nor with all his Cardinalls and councills about him he able to determine any matter of Fath. I answer thus To the First I say that you are clearly in a great errour to think thiâ— the Law and the Testimony or any written thing was or could be judge of any controversie or difficulty whatsoever but the High Priest as appears by the Text aforecited out of Deuteronomy Then those words to the Law and to the Testimony are to be understood far otherwise than you imagine as is plain by the precedent words which are these and when they shall say unto you seek unto them that have familiar spirits and to wizards that peep and that mutter should not a people seek unto their God for the living to the dead then immediatly follows to the Law and to the Testimony if they speak not according to this word it is because there is no light in them c. Now it is plain that the Prophet speaks here only against those who were wont to consult witches wizards and Sorcerers about future events and therefore they were remitted partly to the Law Deut. 18.9 1 Kings 22 7. which did expresly prohibit all that and partly to the Testimony of the Prophets who were appointed by God to foretell futurities to them The sense therefore of those words to the Law and to the Testimony 1 Sam. 28.7 is this if you will be inform'd of future events you ought not to consult witches wizards or sorcerers as Saul did because God had forbidden that by his Law to which I therefore remitted you but consult ye the Prophets of God whose office it is to foretell all future things that ye ought to know What does this make to the derision of difficult controversies or determination of matters of Faith Nothing at all sure unless you can think this Argument to be good It is not Lawful to consult Witches Wizards and Sorecters therefore onely Scripture is to be the Judge of controversies This sure is a very pitifull Argument and yet such as that do your great Rabbins and principall Doctors make use of to abuse you and themselves To the second I grant that Jesus Christ disputing with the Jews who denyd him to be the Son of God does remit them to the Scriptures but not to them only neither for he proves himself to be so by other Testimonies First he appeals to the Testimony of John the Baptist saying you sent to John and he gave witnesse to the truth Joh. 1.34 now his Testimony was this Behold the Lamb of God which taketh away the sins of the World and again I have given witnesse to the truth Joh. 5.36 because this is the Son of God Secondly he refers them to the Testimony of the miracles that he wrought amongst them But I saith he have greater witnesse then that of John for the Works which the Father hath given me to finish the same works that I do Mat. 3.27 Luk. 9.35 Joh. 5.39.40 bear witness of me that the Father hath sent me Thirdly he refers them to the Testimony of God the Father saying And the Father that sent me he hath given Testimony of me that was when he said from Heaven This is my beloved Son in whom I am well pleased hear him Fourthly and Lastly hee refers them as you urge to the Testimony of the Scriptures saying Search the Scriptures for in them ye think ye have eternall life So much as to say if you will not accept of the three first Testimonies of me which sure are most efficatious ones otherwise I had never produced them yet at least ye cannot reject the Testimony of the Scriptures in which you glory so much they themselves if you search and examine them as you should do give Testimony of me that Jame the Messias promis'd by God Why therefore will ye not believe c. Thus in my Opinion your Argument retorts it self upon you more then oppugneth us For you contend that only Scripture is necessary for the decision of controversies and difficulties in faith and yet you see that Christ himself does not so but remits us to those other Testimonies as well as Scripture now the Catholick Church does in this as in all things else imitate our blessed Lord and Saviour for in those controversies which she hath with all Adversaries she does not use the testimony of Scriptures
consequence the truth on 't is that that Text out of the Reuelation may be most clearly brought against most of you who do not only diminish the Words of that Prophesie but take the whole to be suspected thrust it out of your Canon and account it for Apocrypha Then others of you again are pleasd to adde to it most notoriously as when some of your Doctors go about to intepret that part of the Revelation which tells us that there shall come two witnesses that shall prophesie a 1260. Rev. 11.3.6 days cloathed in Sackclooth who shal have power to shut heaven in the days of their prophesie and have power over Waters to turn them inblood c. they will perswade us that these two witnesses are your two great Prophets Luther and Calvin now it is plain that they were not cloath'd in Sackcloth nor had power to shut heaven c Now it is evident that the Text you Quote makes nothing towards the condemnation of our traditions but forbids that nothing be added to that book but that which is a true part of that Apocalyptical Prophecy Otherwise it must be unlawfull to receive the Prophesies of Jeremy Isay and other Prophets of the Old Testament as also the Gospels and Epistles of the new and our whole Symbol of faith So that it is plain we are only by the Text forbidden to deprave any part of that Apocalyptical Prophesie which the Apostle in inâ—â—tes maybe done 2. ways either by addition by putting any thing into that Prophesie which truely is no part of it Or by dimination as if any man should detract from it any part as not belonging to it which really was so Now when you have shewed that we Catholicks do either of that I shall grant your Argument to conclude something To the Sixth I say you still strangly conclude out of the Apostle and I pray you mark your Argument All Scripture is profitable for doctrine for reproof for correction for instruction c. Therefore all Traditions are unnecessary I will give you such another cousequence All meat is profitable for nourishment therefore drink is unnecessary Or thus all Alms giving is profitable for Salvation Luk. 11.43 Dan. 1.34 as St. Luke and the Prophet Daniell assures us therefore prayer is to no purpose and the Sacraments themselves are unnecessary Or it may be you intend your Argument thus all Scripture is profitable that is sufficient therefore Traditions are altogether uselesse What strange interpretation of Scripture is this Is to be profitable and sufficient alone then mark this consequence St. Paul tells Timothy that godlinesse is profitable to all things 1 Tim. 4.8 2 Tim. 4.11 therefore all other things are unnecessary Again the same Apostle bids Timothy take Mark and bring him with him adding that he was profitable unto him for the Ministry therefore Timothy Titus Onesimus and Luke that was then with him were all unnecessary Who sees not now that if his Licence may be admitted of interpreting Scripture after this manner that the whole must of necessity be corrupted quickly adulterated But now that you may more clearly see your errour I will shew you the whole scope of the Apostle in these words First in the precedent Words he exhorts Timothr as a Bishop to instruct those that are commited to his charge in faith and good works and to reprove and convince adversaries who rejected the truth and were men of corrupt minds reprobate concerning the faith and so he addes to shew him how he was to do it 2 Tim. 3.8 ver 14 15 16. these words But continue thou in the things that thou hast learned and hast been assured of knowing of whom thou hast learned them and that from a Child thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Jesus for all Scripture is given by inspiration of God and profitable for doctrine for reproof for correction c. Now here by the Scripture which he says Timothy had known from his Infancy he must needs understand the Scripture of the Old Testament for at that time when Timothy was a child there could be no Scripture of the new Testament extant The Apostle the refore in the Text so argues all Scripture divinely inspired is profitable to teach friends to convince adversaries but the Scripture of the Old Testament which thou hast learnt from thy Infancy is divinely inspired there it is so and so profitable In the same manner we under the Gospell may agree thus All Scripture divinely inspired is profitable to teach to reproves c. But the Scripture of the New Testament is divinely inspired therefore it is profitable to teach reprove c. That is whosoever is instructed in knowledge of that shall find great helps to perform all that now out of these Arguments grounded upon that Text which you urg we may collect these 3 propositions to be true First that all Scripture divniely inspired is profitable to teach reprove c. 2ly That the Scripture of the Old Testament is profitable to teach Thirdly that the Scripture of the Old Testament is so and so profitable likewise So as therefore this does not follow the Scripture of the Old Testament is altogether uselesse and unnecessary so neither does this follow The Scripture of the New Testament is profitable Therefore the Scripture of the Old is altogether uselesse and unnecessary Nor can this with more reason follow the Scripture of both Testaments New and Old is so and so profitable therefore Tradition is altogether uselesse and unnecessary Then that which the same Apostle tells us in another place I am sure were altogether impertinent if not impions When he says hold fast Traditions To the Seventh I answer in short that there can be none so blind but must see that which you urge out of the Gospell and Epistles was only spoken either of Traditions of the Jews which the Pharisees made ill use of as I have shew'd you before or of the traditions of the Gentiles which were quite and clean repugnant to Christianity but such as those we speak not of much less defend but onely those divine and Apostolicall traditions which we have received and must for ever continue in the Christian Church to the Eight I confesse the Church to be a Congregation of all the faithfull which are of the body of Christ but yet we know what is done by our Princes Peers and Commons assembled in Parliament is said to be done by the whole Nation so what the Prelates of the Church with those others that are chosen to sit with them in Councels shall determine is said to be done by the whole Church For otherwise the Church could never be Congregated then to what purpose did our Saviour say that in St. Matthew But if he will not hear thee tell the Church but if he shall not hear the Church let him be to thee as a
Heathen and a Publican Matth. 18. Now he that would tell the Church any thing in your sence must ramble all the World over to do it But it is plain that our Saviour by the Church there meant the Prelates and Presidents of it for presently after he speaks to his Apostles as to Prelates and give them the power of binding c. That you may the better understand this take along with you the whole context of that place of Denteronemy which I have before quoted to you and that you shell find to be this Deut. 17. If there arise a matter too hard for thee in judgment between blood and blood between Plea and Plea between stroak and stooak being matters of controversie within thy Gaces then shalt thou arise and get thee up into the place which the Lord thy God shalt chuse and thou shalt come unto the Priests and Leviteâ— 8 10 11 and unto the Judge that shall be in those days and enquire and they shall shew thee the sentence of judgement And thou shalt do according to the sentence which they of that place which the Lord shall chuse shall shew thee 12 13 14. and thou shalt observe to do according to all that they inform thee Accorto the Sentence of the Law which they shall teach thee according to the judgment which they shal tel thee thou shalt do thou shalt not decline from the sentence which they shall shew thee to the right hand nor to the left And the man that will do presumptuosly and will not heark in unto the Priest that standeth to Minister there before the Lord thy God or unto the Judge even that man shall dye and thou shalt put away the evill from Israel I pray you observe there the power and great authority of the old Legal Priests and consider then the just power that the Evangelicall ones ought to have and do not forget to observe the dismall punishment of presumption and disobedience Then I pray you be pleas'd to observe how the Primitive Christians did follow the orders that were given by Moses in Denteronemy for we find in the Acts that when a great dissention arose about the businesse of circumcision the Apostles and Elders came together for to consider the matter and upon the issue of the dissention and disputation they determined to send Paul and Barnabas up to Jerusalem unto the Apostles and Elders there about this question and they did so and it follows it so pleased the Apostles and Elders with the whole Church now what was the whole Church there not the whole Congregation of Christians but they went up to the Apostles and Elders about this question here it is plain that the Apostles and Elders were the representative body of the Church To the Ninth and last I utterly deny the whole Church to be such an invisible thing as you world have much less not to be understood for first if it were so hidden from the eyes and understanding of men why or how should our Saviour command us to tel the Church and if he hears not the Church Math. 18. Rom. 12. 1 Cor. 1.12 Ephes 1.5 Col. 1. c. Now if the Church were hidden how could any man tell it any thing and if it were not to be understood how could any men hear it Do we not find that the Church is the body of Christ and all Christians the members and this is plain in severall places of Scripture Now how can you say that body and those members are hidden and the Church to be only in clouds when St. Paul tells us plainly you are the body of Christ and members one of another c. Luke 11. It has been of Hereticks always to run into Dens and Caves and hiding holes the Church hâ—'s always put the Candle in the candlestick as the Gospel teacheth us The Church ha's been always visible to us in Councils in the Apostolicall Seat in Bishops Presidents and Pastor of severall Churches 2 Cor. 8.18 For if the Church were in the clouds and a meer Mathematical Phancasme as you would have it how could the Brother that St. Paul speaks of have his praise throughout all the Churches And the Prophet David repeats so often with thee is my praise and glory in the Congregation of thy people and in the Chair of the Elders Psalâ— 21. Psal 106. let thy name be praised and desires that he may see the good of his chosen that he may rejoyce in the gladnesse of his people and that he may glory with his inheritance c. Now I have been inform'd indeed that it ha's ever been the fashion of all old Hereticks to strengthen the Church with a narrow compass and draw it within the compasse of one of their convanticles I hope you will not be guilty of that fault and whereas you urge it for a matter of faith therefore not to be seen I ask you whether God the Creator be not to be seen in every thing that moves and has a being and yet the Creation is an Article of faith I ask whether Jesus Christ God the son was not seen in the flesh and to ascend visibly into heaven and yet matters of faith I ask again whether God the holy Ghost was not seen visibly to discend upon the Apostles and yet an Article of faith propoâ—'d by the same Apostles and so the same I say of the Holy Catholick and Apostolick Church Now because I have been so large in my answers I shall not need to be otherwise then short in my replies but something I shall urge to you out of Scripture according to my former method and that Scripture alone cannot be the Rule of our faith I prove thus I shal begin with the Articles of your faith and ours contein'd in the Apostles Creed and aâ—k you whether alll those are to be proved out of expresse Scripture As first that Article of Christs discent into Hell the Church ha's ever believed it â—ecles 24. as it is propos'd locally but how shall we prone it I say out of Scripture if out of Ecclesiasticus where it is said I will pierce into the lower moâ—â— parts of the Earth you will say it is Apocripha If out of St. Paul to the Ephesians Eph. s 4.9 10. where is it said now that he ascended what is it but that he also descended first into the lower parts of the earth he that descended is the same also that ascended up farre above all things c. Some of your Doctors have found a shift for that too First they will say that he descended by his power not by his person Then they will tell you of his descen into the wombs of the Virgin c. Now as you are pleased to distinguish upon it what are we the better in that point for the Scripture Then in the Athanasian Creed how will you prove the one substance of the blessed Trinity if from
too when he says for there must be allso Heresies amongst you that they which are approved may be made manifest amongst you 6. Then that no civil magistracy is to be born amongst Christians Luke 22.25 is plain out of Lukes Gospell when the Lord said unto them the Kings of the earth exercise Lordship over them c. but ye shall not be so And this it plainly again confirmed by Paul to the Ephesians Ephes 4.5 where he tells us that there is but one Lord one Faith and one Baptisme if therefore there is to be but one Lord who who shall dare to make more so that Kings Princes and Magistrates are all unlawfull things 7. Last of all that it is absolutely unlawfull for Christians to give or take Oaths is most evident out of our Saviours own words recited at large in Matthews Gospell thus Matt. 5.33 34 35 36 37. Ye have heard that it hath been said by them of old time thou shalt not forswear thy self but shalt perform unto the Lord thy Oaths But I say unto you swear not at all neither by Heaven for it Gods Throne nor by the earth for it is his footstool neither by Jerusalem for it is the City of the great King neither shalt thou swear by thy head because thou canst not make one hair white or black but let your communication be ye ye nay nay for whatsoever is more than these cometh of evil And is not all this as plainly repeated Jam. 5.12 and confirmed by James in his Epistle General where he sayes But above all things my Brethren swear not neither by Heaven neither by the earth neither by any other Oath but let your yea be yea and your nay nay least you fall into condemnation can any thing be made more plain by more expresse Scripture than that all manner of swearing is utterly unlawfull Let them look to it therefore that make it their common practise to swear vainly and they too that under pretence of Law dare to administer or receive any Oath how judicial soever for it is a thing injurious to God and Tyrannical over humane souls That to Baptise Infants is an injury to the Lord and a most high abuse of Christian Souls and that the doctrine of a Character imprest in the Soul by Baptisme is a mear Popish cheat and collusion I prove by Scripture thus First It is plain that our Saviour in the Gospell bids his Disciples Goe and teach all Nations Mat. 28.19 20. Baptising them in the name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you So Matthew renders his words Mar. 16.15 16. and Mark not much different Goe ye into all the world and preach the Gospell to every creature he that believeth and is baptised shall be saved but he that believeth not shall be damned by both which Gospells it is evident that they who would be baptised ought first to be taught and to believe but Infants for their want of age are neither capable of learning not of faith therefore they are not capable of Baptisme 2. We find it as plain likewise in the practise of the Apostles first we see that Philip preached the Gospell a long while to the Ethiopian Eunuch bofore he was baptised Acts 8.35 36 37. and when he was sufficiently instructed he said here is water what does hinder me to be baptised and Philip said if thou believest with all thy heart thou mayest and he answered and said I believe that Jesns Christ is the Son of God and so he was baptised thus you see how his express belief was to goe before his baptisme and so you may see how the Gospoll was preached to Cornelius by Peter Acts 10. before he would baptise him all which sufficiently argues the madnesse of your Pedo-baptisme wherein their is an utter incapacity of hearing learning or believing 3. Over and above these express Scriptures I 'le give you one argument or two out of reason First you will grant that Reprobates are not to be baptised but many Infants are Reprobates therefore they are not to be baptised 4. Then why did the Ancient Primitive Christians administer Baptisme but at certain times and that but thrice a year if that Children were to be baptised so soon as they were born 5. Lastly The Scripture speaks not one word of baptising of Children but one pittifull Pope Nicholas as we find in History begun that childish Baptisme and you have been all dotards twice Children and Pope-ridden ever since 6. As for the Character that you pretend to in Baptisme it is altogether as sottish and vain a thing A Character is a meer Popish fiction likewise of which there is no mention at all made in Scripture how can we then imagine it to be any thing more than a meer figment especially since if it could be true it would would prove to be of such importance 7. Then to conclude I pray you consider a little impartially with your self what a horrid rediculous doctrine it is that water should be capable to impresse such a seal upon a soul as to stamp an indeleble character upon an immaterial thing Spectatum admissi risum tene atis Amici To what you object against our building or using of of Churches which you call Steoplehouses in the service of God adorning or giving lands and possessions to them with priviledges extraordinary as also to our Church-men and against their Priesthood Canonical hours and prayers we answer thus To the first We grant what you urge from S. Stephen out of the Acts to be great truth that the most high dweleth not in Temples made with hands c. so as to be circumscribed by his essence that is a meer pagan opinion which it may be some foolish heathens held of their Gods for the wiser of them too did not think it but we are sure no Christian can or ever could imagin it but that he dwels not in his own houses dedicated to his service by his more abundant grace is as sottish again to deny and such a presence of God in his Church we do onely beleive and maintain This answer to your Argument we do assure you we have learnt from the wise King Solomon 2 Chron. 6.18 19 c. when he was dedicating his Temple when he sayd But will God in very deed dwell with men on the earth behold Heaven and the Heaven of Heavens cannot contain thee how much less the house that I have built Then follows the end and scope he had in the Building of that house set out at large by him but that his divine Majesty should please to have respect Unto the prayers of his Servants c. To the second We answer in like manner for both those texts are to the same tune perfectly onely you are pleased to name this last pittifully for had you produced the whole out the
Micah 6.6 by pretended good works in this Pathetical expostulation Wherewith shall I come before the Lord and bow my self before the high God Shall I come before him with burnt offerings with Calves of a year old Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of oyl Shall I give my first-born for my transgression the fruit of my body for the sin of my soul Then the Prophet concludes immediately He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God What can be more evident then this to shew that God Almighty requires nothing of a sinner but a faithfull returne to his Duty Where is then your pitifull satisfaction Our Saviour Jesus Christ did most sufficiently satisfie for our sins by his own most bitter passion and death as is abundantly clear in Scripture nor was his precious Passion sufficient only to take away the sins of the whole world which it may be you will willingly grant but also to take away the pains and punishments due to us for them for the Prophet I say affirms it thus surely he hath born our griefs and carried our sorrows Isai 53.4 5. and again he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed Thus it is plain aswell the punishment of sin as sin it self was taken away by him without any piece of our satisfaction required And Jesus Christ the great Physitian he always makes a perfect cure of sin and punishment what need then is there of our satisfaction That the Root and foundation of all these your doctrines is extreamly false and that Man hath no free-will at all is proved most plainly thus The Blessed Baptist assures us that man can receive nothing except it be given hipe from Heaven Saint James likewise tells us John 3.27 that every good gift and every perfect gift Jam. 1.17 is from above and cometh down from the Father of Lights c. Saint Paul yet more plainly 2 Cor. 3.5 that we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 1 Cor. 4.7 And to the same Corinthians saith What hast thou that thou didst not receive now if thou didst receive it why dost thou glory as if thou hadst not received it With the truth of all these Texts how can your Doctrines of Free-Will stand 2. Rom. 9.19.16.18 Isa 63.17 Jerem. 10.23 Prov. 16.1 Prov. 30. Again Saint Paul to the Romans quctes the Words of the Lord to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion from thence draws an Argument himself against your Free-Will to then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Therefore he hath mercy on whom he will have mercy and whom he will be hardneth what now will become of your Free-Will The Phophet Isaiah expostulates somewhat strangly with God about this O Lord why hast thou made us to erre from thy ways and bardned our heart from thy fear What can man do then with his Free-Will 4th The Prophet Jeremy declares it for a truth of his own knowledge O Lord I know that the way of man is not in himself it is not in man that walketh to direct his steps Solomon assures us likewise that the preparation of the heart in man Jerem. 10.23 Prov. 16.1 Prov. 20.24 and the answer of the Tongue is from the Lord and again mans goings are of the Lord how can a man then understand his own way if he cannot understand it he can sure left direct it The Prophet Isay and S. Paul tells us Isay 45.9 Rom. 9.20 that it is an extravagant thing for the thing formed to say to him that formed it why hast thou made me thus and the Apostle in the same Chapter says that God of his free grace and meer election faves some and not for any thing of their works or freewill that is exprelly said in the Text if it were not it would however follow from reason for otherwise grace would not be grace at all and then concludes as a foresaid that it is not of him that willeth nor of him that runneth but of God that giveth mercy what could be said more cleerly against your Churches doctrine Our Saviour tells his Apostles as three Evangelists do joyntly and severally assure us Mat. 10.19 Mark 13.11 Luke 12.11 that they should take no thought how or what they should speak for it should be given them in the same hour what they should speak for said he again it is not ye that speak but the spirit of your father which speaketh in you if then our ability be so short to speak how much less must it be to do his will S. Matthew again tells us in the same Chapter Mat. 14.29 how our Saviour argues the matter with them are not two sparrows sold for a farthing and one of them shall not fall to the ground without your Father if a Sparrow fall not without him how shall a thought word or action of ours Our Saviour very positively concludes this point in S. Johns Gospel thus John 6.44 no man can come to me except the Father which hath sent me draw him and I will raise him up at the last day what can poor we do then with all the strength of our will or works so I beseech the same Father to draw your Ladiship and all erring Christians to himself This paper my Lady had no sooner read but she sent a messenger with a letter back to Mrs. N. to thank her for the favour of her paper and to assure her of the best satisfaction she should be able to give to it but cheifly to defire her for the future to forbear Scholastick questions least by their little skill in those nicities they might before they were a ware engage themselves in Blasphemy or Heresie So Mrs. N. returned thanks to her Ladiship for her kind caution and promised to avoid all speculative disputes and to proceed upon things more morall and practicall with which the Lady was satisfied so fell to work upon the papers thus To what you alledge against our doctrine of goodworks and for your justification by faith alone I answer thus To the first We do humbly believe acknowledge and profess that the just must live by faith for faith is the foundation of the spirituall building Heb. 11. and the substance of all things hoped for as the Apostle tells us But what you do from thence gather of your faith alone is a meer tearing and a falsifying of all those texts out of the Prophets Apostles and Evangelists For it is no where said that the