and the spirits of the Prophets are subject to the Prophets The Quakers themselves have not many speakers for at times they sit dumbe as if silence could promote their mutual edification Was this the Churches way Or the custome of the Apostles and primitive Christians Certainly this hemlock or invention hath sprung up since their late apostacy from the Truth Secondly They will not have the Scriptures called their Masters letter no forsooth their Masters letter is written in their hearts and there they are to find it neither is their Master seperated from them as those who use to write letters to servants to set them on work But is not Christ as much seperate from Quakers as from the seven Churches of Asia Or was he not as near those Famous Churches as them And yet they had letters sent to them from their great LORD and Master to direct them in their duty Revel 1.11 I am Alpha and Omega and what thou seest write in a book and send it unto the seven Churches which are in Asia Now will ye observe how much these persons bend their strength to evacuate the authority of the Scriptures For they say GOD requires us to do all our work by immediat counsel and direction as if by the outward command contained in the Scriptures GOD did not require any work of them yea they will not allow the Scripture precepts the name of Commands but call them the outward testimony and signification of the Command which as they say they regaird in its place that is onely when they have an inward command and so while this inward command is wanting through their neligence in waiting all that time the Scripture loseth its authority and is of no use to them Is this to regard the Scriptures Doth it not tend to forward and confirme negligent Atheists in their contemptuous slighting and undervaluing of the Scriptures Oh! that all such would read and tremble at the reading of Ioh. 12.48 he that receiveth not my words hath one that judgeth him the word that I have spoken the same shal judge him at the last day Thirdly They preferre their silent waiting to the reading of the Scriptures as if we must first come to this ere we can know the Scriptures aright Now they should prove which is not so much as touched upon that their way of waiting is a meane appointed by GOD for right understanding of the Scriptures or profitable speaking concerning them Waiting in their notion is Apocriphal not warranted by any Scripture Some of them have defined it to be a silent posture of the heart without thinking good or evil It seemeth to me no better then mispēt time to be employed in seeking such a posture of heart the heart is such a stirring working thing that if it be not upon good it will be busie enough in evil as may be found in our daily experience According to Scripture faith patience and hope must be exercised in waiting Psal 40.1 Lam. 3.26 and can we be in the exercise of these graces without thinking good or evil What an odd conceit is this Fourthly Lest they should seeme to be too great enemies to the Scriptures they confess it to be their desire to try Doctrines by the Scriptures Ans If this be their desire indeed how is it then that one of the Quakers seeing a Religious woman in this Town with a Bible in her hand told her she might as well read a Latine book as that Book And why is it that they do not desire their hearers to bring their Bibles that so they may the better discerne whether the doctrines taught at their meetings be answerable to the Scriptures But happily they think not this convenient lest their juglings should be found out And I must tell the Gentle-man that though he charge us with jugling that the Quakers have been suspected from their first rise as notable juglers which R. Farmer in his Mystery of ungodlyness sheweth by this instance saith he it is usual for Quakers to say they owne the Scriptures yea we confirme and establish the Scriptures and witness the Scriptures Now saith he an honest-man that means plainly would think they believed the Scriptures to be the written Word of GOD and the rule of a Christian to walk by in things to be believed and practised But saith he these persons play the deceivers not using words in that sense they are usually understood they meane otherwise they say in express words else where the Scriptures are not the Saints rule of knowing God and living to him And indeed these are the words of one C. Atkinson a Quaker see his book called the sword of the Lord furbished in answere to the Ministers first principle and a little after he insinuats that to affirme the Scriptures to be the rule is to put darkness for light and light for darkness Now let all unbyassed persons judge whether these men put the Scriptures in their true place SECT II. Proving the Scriptures to be the Word of GOD. He addeth page 26. That every declaration of a mans mind is not his word for signs may be a declaration of his mind Ans Though a dumb man may declare his mind by signs yet this maketh nothing against the Scriptures being the word of God which are such a declaration of Gods mind as he uttered and spake If any thing can be accounted the proper word of one that must be it which he utters and speaks Now the Truths the Commands and Precepts contained in the Scriptures were uttered and spoken by God Exod. 20.1 And God spake all these words c. He saith people usually distinguish between a mans word and his write Ans True For they call the one verbum dictum a word spoken and the other verbum scriptum a word written but can it be inferred from this that the Scriptures are not the Word of GOD which he hath committed to writting for the good of his Church and People He saith the Word of GOD is like unto himself spiritual yea spirit and life and therefore cannot be read with the external senses Ans The Word of GOD is twofold 1. There is the coessential coeternal word namely JESUS CHRIST who is one with the Father this Word properly cannot be read though we may and do read of it 2. There is the Spiritual Word the temporal expressed Word or the Word written in time now the external senses may be employed in reading this Word He saith that these scriptures Hos 1.1 Joel 1.1 Esay 38.4 are understood of that word from which the scriptures were given forth Ans It is not denyed that the Lord spake by the Prophets and was the authour of giving forth the scriptures but yet that word of the Lord which came to the Prophets is not mean'd of the Word made flesh as Quakers would have it but of the mind and message of the Lord contained in Scripture Ieremiah 14.1 the word of the Lord that came to
Ieremiah Now what word was this surely none else but the message which the Prophet was to deliver from GOD to the persons therein concerned having reference to that dearth which should make Judah mourne and languish verse 2. The same may be said of the other scriptures He addeth What the Scripture saith and GOD saith may be said that they are one because of their agreement Ans This is to advance humane writings and to equal them with the scriptures when their sayings agree with what God saith He saith every one that reads and heares the scriptures read heareth not God immediatly Answer GOD himself speaketh in the Scriptures to them that have eares to hear him Rev. 3.6 And though all that read and hear the Scriptures Read hear not GOD immediatly as the Prophtts who had truths revealed to them by immediat inspiration yet when we read the Scriptures GOD speaks to us mediatly by his written Word and believers so hear his voice that at the reading and hearing of the Scriptures they are forced to say the voice of GOD and not the voice of man Page 27. He saith in answering 1. Thes 2.13 that the word which they heard of the Apostles was the living word Answ The word which they heard of Paul and received as the word of GOD was the Scripture or written word which speaketh of the essential and living word or it was the doctrine he preacht concerning Chtist grounded on and warranted by the Scriptures compare 1. Thess 2.13 with Act. 26.22 He saith that the Pharisees in striking at the first Command did consequently strike at the living word which gave it forth Ans The Pharisees without doubt were enemies to Christ and struck at him many wayes but yet the word which they sought to make void Mark 7. is plainly held forth to be that written precept honour thy father and thy mother compare verse 13. with verse 10. He concludeth the matter saying that the reason why they may not call the scriptures the word of God is that people may be directed to that inward living word Ans If they believe the Scriptures to be true they may and ought to call them the word of GOD for the Scriptures call themselves the word of GOD Ephes 6.17 the sword of the spirit which is the word of GOD this sword of the spirit is not a carnal but a spiritual weapon even the holy Scriptures which are mighty through GOD for repelling the temper and cutting assunder temptations this was the sword which Christ made use of in his conflict with Satan it s written and againe it is written Matth. 4. Luke 4. By calling the Scriptures the word of God which is a name due to them this will make their testimony concerning Christ to be more regarded and therefore the more effectual means to our closing with the living word It seemeth Quakers have strange thoughts of the Scriptures as if they were set up as an Idol instead of that from whence they came If we profess love to the Scriptures and desire to obey them this is not to Idolize them and we are far from putting the Scriptures in Christs stead Did they ever hear any of us call the Scripture the eternal Son of God that Saviour who dyed and suffered thereby paying a ransome for sinners Redemption Do we not say that though the Scriptures be the word of God yet there is a vast difference between them and Christ he being the essential eternal word and the Scriptures onely the word written in time Why then should it be insinuate that we call Christ the Scripture and put the Scripture in his stead is not this unworthy dealing We distinguish between Christ the word and the word of Christ and though the Scripture be not that word which is Christ yet it is the word of that word Colos 3.16 Let the word of Christ dwell in you richly SECT II. Clearing the Scriptures to be the Rule He addeth that it rests to be proved that the Law and Testimony mentioned Esay 8.20 was not the inward law Ans The proof of this will not be difficult for here the Prophet opposes what is written as being no light if it agree not to the law and testimony Let people pretend what they will to a law and word within yet if they accord not with the Scripture law or scripture word there is no light of truth in them It is undenyable that the outward law gets the name of testimony this name was given unto the law written in the two Tables in regard whereof the Ark was called the Ark of the testimony because those Tables were laid up in the Ark Exod. 25.16 1. King 8.9 My intent in bringing that scripture Ioh. 7.49 was onely to prove the acceptation of the word law for the outward law left upon record in the Scriptures though the Quaker maliciously glosses on it as if in speaking for the law we were crucifying Christ afresh therein comparng us to the Pharisees whereas the comparison will fit the Quakers a great deal better then us their knowne rash censuring abundantly declares their conformity to Pharisees for they can freely pronounce men damned and cursed who will not take their gate of it and this was the way of the Pharisees this people said they who know not the law are cursed Neither is it probable that Christ checkt the Lawyer Luk. 10.26 in saying how readest thou But rather would have men in matters of Religion to consult the scriptures and therefore in convincing ignorant and erroneous persons of their ignorance and errours He alleadged the Scriptures against them Matth. 22.31.32 When a question arose about devorcement Christ had present recourse to the Scripture Matth. 19.4 have ye not read that he that made them at the beginning made them male and female So when the Pharisees accused Christs Disciples for breach of the Sabbath Christ said unto them have ye not read what David did when he was an hungred and they that were with him Matth. 12.3 Christ then would have the scriptures the rule to walk by and matters of Religion to be tryed by them for he refers us to the scriptures for direction and it s his will that we resort to them in controversies and doubts for resolution He saith page 28. That we seeme to lay much stresse upon this that it cannot be made out to a Jew or Turk that Jesus the Son of Mary is in very deed the Christ without the Scripture Answ We lay so much stress on it that we think Quakers can never prove this fundamental truth referring them to the light within for they pretend following of their light in opposing Christ as much as Quakers do at this day in opposing the precious ordinances and truths of Christ And if Pauls course was commendable so must ours if against the Jews we should alledge scripture in demonstrating Christ to be the Messiah for the Jews profess a belief of the scriptures of the Old
Testament Though the inward testimony of the spirit be of great use to perswade and assure us of the divine authority of the scripture yet it is false to affirme that this can be proved no other way but by the spirits inward testimony there are other arguments whereby the authority of the scripture may be convincingly and solidly proved against Turks and Pagans and all Anti-scripturists whatsoever Let me crave leave to put Quakers in minde of one argument which is excellently improved by that judicious servant of GOD Mr. Baxter in his book of the Saints rest page 239. Where he thus reasoneth if the Scriptures be neither the invention of Devils nor of men then they can be from none but GOD he takes it for granted that good Angels could not be guilty of forging the scriptures now he proves at length it would be needless to set down here the full proof of this argument because the book is common and in the hands of many that the Scripture is not the invention of Devils that no meer men were the inventers of Scripture it was neither devised by good men nor by bad men then sure by no man and consequently must of necessity proceed from GOD. When the Ancient Fathers had to do with Pagans who were strangers to the inward testimony of the spirit they made use of other arguments in proving the Scriptures Divinity such as the Heavenliness of the matter the Majestie of the style the efficacy of the Doctrine the verity of the predictions and by these and such like arguments they confounded the learnedst Pagans And JOHN CALVIN lib. 1. cap. 7. of his Instit plainly supposeth that there are other arguments besids the testimony of the spirit to prove the divine authority of the Scriptures saith he verum quidem est si argumentis agere libeat multa posse in medium preferri quae facile evincant siquis est in Coelo DEUS Legem Prophetias Evangelium ab eo manasse i. e. True indeed it is that if we pleased to deale by arguments many things might be produced that may easily prove that if there be a GOD in Heaven that the Law the Prophets and the Gospel came from him Now seeing the Quakers have cited CALVIN I would advise them to look to the 9. chapter wherein be fully sheweth that fanatical men who forsaking scripture betake themselves unto revelation do overturne all principles of godliness He saith that Ioh. 5.39 may be translated ye search the scriptures as Pasor translateth the words Ans The same Pasor speaking of that scripture the kingdom of God is within you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rendereth the words in medio vestro in sinu gentis vestrae that is in the midst of you in the bosome of your nation and yet the Quakers will not admit of this translation It is confessed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by some even PROTESTANT Writters in the indicative mood though by that which followes it appears to be imperative rather then indicative for the great controversie at that time was whether Christ was the Son of GOD and the true Messiah now Christ remits them to the scriptures which the Jews deservedly had in high esteeme as bearing witnesse unto him search the scriptures and they are they which testify of me As who would say peruse them frequently search them diligentlie digging for these heavenly treasures as men do for gold who break every clod that they may find the golden oare Neither doth Christ check them when he saith in them ye think to have eternal life this was a true thought as to the scriptures pointing out the way to Eternal life 2. Tim. 1.10 Seeing the Quaker page 29. granteth that the scriptures are profitable for doctrine correction reproof instruction in righteousness why then doth he not acknowledge them to be a perfect rule of faith and manners VVhat more can be requisite to prove their perfection then their teaching truth confuting errour reproving sin and discovering duty There is enough said and delivered in the Scripture to direct us in things to be believed and practised and if the Scriptures do not actually profit us for this end the blaime is to be laid at the door of our ignorance and perversnesse Now the scriptures are thus profitabe that the man of God may be perfect i. e. That the Minister of Jesus Christ may be compleate and every way fitted for the work of his Calling for though any man led by the spirit of GOD may in a general sense be called the man of God yet the Lord honours his Ministers with this tittle and peculiarly attributs it to them 1. Sam. 2.27 and 9.6 1. King 17.18 SECT III. Shewing that the Spirit within is not the Rule In stead of answering my argument proving that the Spirit within is not the rule he saith did these Jews receive Christ who had the scriptures Did they not reject him and why Because they hearkned not to the inward voice and testimony of the Father concerning him and this was the testimony which he said was greater then that of John Ans Look into the place where Christ speaks of this testimony and it will be found that it is no inward voice of the Father there spoken of See Ioh. 5.36 I have a greater witness then that of John for the works which the Father hath given me to finish the same works that I do bear witness of me That is his works in doing miracles these were a more convincing witness of Christs being the promised Messiah then that of John And therefore when Iohns Disciples askt saying art thou he that shal come or do we look for another Jesus answered go and shew John these things which ye do hear and see the blind receive their sight c. As for that testimony which the Father gave concerning Christ verse 37. it was not an inward voice and testimony but an outward audible voice from Heaven Matth. 3.17 compared with 2. Pet. 1.17.18 And Christ reproveth the unbelieving Jews in that they were ignorant of the Father though they gloried so much of him as being the people whose Progenitors had heard the voice of GOD Deut. 4.12 Now Christ sheweth that all this was nothing to them for they were strangers to such manifestations of GOD and they looked not like that people whose Ancestors had heard so much of GOD ye have neither heard his voice nor seen his shape He saith there is not any word 1. Ioh. 4.1 of trying the spirits by the scriptures Answer It is sufficient if there be warrand in other places though no express mention of it in this for trying the spirits by the scripture Now seeing every spirit is not to be believed that is every doctrine propounded as received by inspiration from Gods spirit false teachers will be as ready as any to boast of the spirit and therefore we must try from what spirit their doctrine cometh And what surer and
safer way can there be of trying then that for which the Beraeans are commended even in trying the Apostles themselves They searched the Scriptures whether these things were so Act. 17.11 and Christ appealed to the Scriptures Ioh. 5.39 He saith cannot the spirits be tryed by the Spirit of God How tryed Peter the spirit of Ananias and Saphirah And is not the tryal and discerning of spirits the priviledge of the Saints now Ans We are speaking about the trying of Doctrines now Ananias and Saphirah their failing was not in a matter of Doctrine but of Fact by lying in keeping back paâ—â— of the price of the possession which Peter knew extraordinarily as appears by the miraculous effect that attended his reproving of this sin which was their suddaine death and present giving up of the Ghost Act. 5.5 As for discerning of spirits if thereby he either intend the knowledge of the secret conceptions and inward thoughts of mens spirits or a certaine infallible knowledge who be truely spiritual and who not It is not the priviledge of the Saints now neither was it ever a priviledge common to all the Saints 1. Cor. 12.10 to another is given the working of miracles to anothter discerning of spirits Though the Saints have that anointing in them which teacheth them all things yet as hereby external teaching is not excluded for Iohn himself was now teaching in writting this very Epistle to them so is not trying of the spirits by an external rule the anointings teaching may well consist with bringing Doctrines to the Touch-stone of the Word doth not the anointing or the spirit direct us to the law and testimony And if they speak not according to this word it is because there is no light in them He saith were there any more strongly deluded then the Pharisees yet how much did they lay claime to the scriptures how came they to be deluded who were so skilled in the scriptures according to the letter of them Ans That the Pharisees were deluded the Scripture is not to be blamed for this the fault was in their blindness hence they are so often called blind guids Matth. 23.16.24.26 It is granted that deluded souls such as are unlearned and unstable may and do wrest the scriptures unto their own destruction 2. Pet. 3.16 But yet there is enough said in the Scriptures by which delusions might be discovered and controversies ended If men would be humble and studious in the use of helps and means bringing not discutiendi acumen a disputing head but discendi pietatem a pious heart desirous to be instructed And for further clearing of our mind in this it is to be considered that albeit we look upon the scriptures as a rule for finding out truth and deciding controversies yet that we may be right discerners we judge a work of the spirit necessary for removing our natural depravedness perversness and ignorance so that though the scripture be sufficient for discovering delusions and ending differences in genere objecti yet the spirit is necessary in genere causae effectivae He addeth page 30. Though the same deluding spirit who deceived first may deceive over againe that makes nothing against the insufficiency of the spirit to discover the delusion Answer We blaime not the spirit for mens falling into delusion at first or for their continuance in delusions Who can charge the spirit with insufficiency as if he could not discover the tricks and deceits of Satan Yet persons who reject the Scripture refussing it to be the rule pretending onely to an inward rule they provoke the spirit to give them up to delusions and open a gap for a deluding spirit to enter in May not the History of I. Galpen once a Quaker be an admonition and warning to all that Sect who by casting off external teaching and hearkning to a voice within was put upon mischievous and detestable practises Sometimes he was led to the Fidlers house and being told it was such a mans house he answered be it whose house it will Christ led me hither and hither I must go Then was his hand forced to knock at the dore and a voice bad him say behold Christ stands at the dore and knocks Otherwhile he was carried upon his hands and knees out of the dores into the street and when his wife would have stopt him he said he must not be stopt he must forsake wife children and all to follow Christ Sometimes he was forced to take up a knife and to put it to his throat and the voice said open a hole there and I will give eternal life But in the end the Lord was pleased to give him repentance whereupon he published a narration of those things to discover the danger of these wayes and to be for caution of others to take heed how they go out of Gods wayes and forsake his ordinances lest falling into the errour of the wicked they decline from their former stedfastnesse and lest not receiving the love of the truth that they might be saved God give them over to strong delusions to believe a lie See this History set down largly by Mr. Samuel Clark in his book called the Mirrour for Saints and sinners SECT IV. The Quakers way is ineffectual to convince an Opposer Quakers in their way cannot convince a Gainsayer for what they call truth others differing from them call delusion and errour and how can they produce any evidence that they are not deluded for the conviction of an unbeliever who knoweth not the testimony of the spirit in them And himself hath not the spirit being in the number of those who are without GOD and without the Spirit Suppose one say that he hath a testimony of the spirit to assure him of his gracious state I would ask whether the testimony of the spirit be any otherwise then according to the Word of GOD It is like Quakers will confesse that every testimony speaking peace being contrary to the word that testimony is not the voice of the spirit of the Lord but the voice of the spirit of delusion Now I would ask if tryal by the word be neglected how is it possible to know whether this testimony speake according to the word or whether it speake contrary to the word If Quakers say that they are assured by the same spirit that gives the testimony that it is according to the word and other evidence they need not look after the voice of the spirit that speaks in them is that beyond which there needs no enquiry Then I aske again how can Quakers convince deluded persons who pretend to the testimony of the spirit in reference to their gracious state For they perswade themselves that it is the voice of the spirit that speaks peace to them and other evidence they will not look after the testimony of the spirit is that beyond which there must be no enquity Now will not Quakers according to their principles be so far from convincing such of their mistake
that they will rather confirme them in their deceit Now according to us scripture is the rule which lyes patent open to both parties And therfore a Papist of great note is faine to acknowledge that Scripturis nihil est certius nihil est notius i. e. nothing is more certaine and more evident then the Scriptures And this is profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for conviction and as was said though the Scriptures do not actually convince the stubborn and stiff-heretick yet there is so much in them as may satisfy an inquisitive adversary who is willing to know right from wrong and truth from errour Appollos mightily convinced the Jews by the Scriptures It is inconsequential to argue that the Scripture or written word is not the rule to us to whom GOD hath set down his mind in write because it was not a rule to them who lived when the Scripture or written word was not As for the Prophets the event of what they foretold was that whereby they were to be tryed Deut. 18.22 When a Prophet speaketh in the Name ef the LORD if the thing follow not that is the thing which the LORD hath not spoken but the Prophet hath spoken presumptuously thou shalt not be affraid of him Ierem. 28.9 The Prophet which prophesieth of peace when the word of the LORD shal come to passe then shal the Prophet be known that the Lord hath sent him But because GOD for the tryall of his people may sometimes suffer such things to fall out as false-prophets fortell Deut. 13.2 Therefore when men pretend themselves to be prophets sent of GOD their doctrine must be brought to the rule and touch-stone of GODS written word and thereby examined Esay 8.20 He saith page 31. that we disjoyne the word and the spirit because many preach and read the scriptures and talk of them without the joyn'd concurrence of the spirit which they ought not to do Answer He hath not offered to prove that the Scriptures should not be read or spoken of without the concurrence of the spirit unless that be his proof we say they ought not to do but upon what ground do ye say so 1. The command for reading and speaking of the Scriptures hath not this condition annexed to it that we should read and speak of the scriptures onely when we have a concurrence of the spirit and never but then where is there such a condition mentioned 2. What shal be the carriage of wicked persons who are strangers to the drawings and motion of the spirit must the Bible be to them as an Almanack out of date Shal it be to them as a book useless to look into 3. When the Saints want the concurrence of the spirit may they not read and talk of the Scriptures as a mean of good to their souls Hovv many cold hearts have been rubbed and chaffed into spiritual heat by reading and talking of the Scriptures In so doing the Lord hath met vvith them and made their hearts to burne within them Now though the scriptures may be read and spoken of without the concurrence of the spirit Yet to affirme this is not to disjoyne the Scriptures and the spirit separating the one from the other for still the Scriptures remaine to be the endytment of the spirit being spoken and breathed forth by the spirit Act. 28.25 Well spake the Holy Ghost by Isaias the prophet unto our fathers Act. 1.16 this scripture must needs have been fulfilled which the holy Ghost spake by the mouth of David Marke the Scriptures which Dav d and others of the Prophets penned they are the breathings forth of the Holy Ghost himself Why doth the Quaker complaine so much for my improving Esay 59.21 as if it made so much against me whereas it is directly to that purpose which it was alledged for namely that GODS Spirit and word go together and doth not the Lord here promise that the Spirit and Word should continue with his Church and People to direct and instruct them in all necessaries throughout all ages sucessivly even unto the end of the world He asketh cannot dead things kill if men feed upon them Answ There is no doubt of it yet the Scripture or that part of Scripture which is called the law is said to be killing in such a way as dead things are not And therefore this killing Letter is spoken of as being the ministration of death and the ministration of condemnation For the Law threatens death against the sinner and curseth every one that abideth not in all things that are written therein 2. Cor. 6.7.9 Now are the dead things which the Quaker reckons up thus killing It shal not be denyed but feeding upon sand gravel stones c. will prove deadly and destructive to the body even as the drinking in of the lifeless poysonous opinions of Quakers will prove hurtful and destructive to the soul SECT V. Quakers have learned their Language about the Scriptures from Papists Now any may perceive a Popish designe in all the Quakers reasonings against the Scriptures for both Papists and they joyne in studing to disgrace them Herein they very much resemble one another Ye may hear how Quakers lisp after the Papists and concurre with them in speaking the language of Ashdod Do not Papists call the Scriptures Do not Quakers say of them 1. A nose of wax or a rule of lead which may be bowed every way as men please If the delusion be strong in the heart will it not twine the Scriptures without to cause the scriptures to seem for it 2. Papists call the Scriptures inky Divinity paper and parchment Quakers speake of the Scriptures as a dead letter 3. Papists blaime the Scriptures the reading of them by the Laity as that which causeth controversies multiplyeth both Heresies and Sects Quakers say ye that set up the Scriptures as a rule what Sects what jangling and contesting is among you 4. Papists preferre the Church before the Scripture Quakers prefer the light within hence they say that it is by the inward dispensation that the outward dispensation of the Gospel is serviceable without which it hath no service at all 5. Papists contemne and vilify the Scriptures Quakers will not have the Scriptures to be so much as a copy to thē but the Spirit is both their teacher and their copy and if they walk according to this by looking upon it and eyeing it they shal be good scholars and proficients they need not go forth for a copy 6. Papists say the church was judge before the Scriptures were written Quakers say there was a rule before the Scriptures were written 7. Papists deny the Scriptures to be the principal compleat rule of faith And Quakers do the same So true is that of Tertullian CHRIST is alwayes crucified between two theives He denyeth That that more sure word of prophesie 2. Pet. 1.19 is the scripture Answer Had it not been meet not onely to have denyed this but
do was to administer the outward Element but Christ could give the spirit by means of the outward Baptism so that Iohn here depresseth himself advanceth Christ it being Christ alone who bestoweth what the outward Baptism signifieth I indeed have baptized you with water but he shal baptize you with the Holy Ghost He saith they agree not in the end for the end of Iohns Baptism was but to point and shew forth the other as the end of the shadow is to point to the substance Ans The Scripture speaking of Iohns Baptism calleth it the Baptism of repentance for the remission of sins Mark 1.4 intimating that its end was to signify and seale remission of sin which likewise is the end of Christs Baptism Act. 2.38 Now Iohns Baptism and Christs agreeing not onely in the Authour but also in the matter and end this proveth thar there is no substantial difference between them Object They differ in substance for it is written Act. 19 2.3.4.5 that there were of the Baptism of Iohn who had not so much as heard of the Holy Ghost Answer The meaning is not that they heard not of the person of the Holy Ghost being Disciples and Believers they could not be totally ignorant of this doubtless they were acquainted with the Scriptures and from thence they could not but know that there was a Holy Ghost But the thing they were ignorant of was the visible miraculous and extraordinary gifts of the Holy Ghost which then flourished in the Church and yet were not common to all that were Baptized Act. 8.15.16 they prayed for them that they might receive the Holy Ghost for as yet he was fallen upon none of them onely they were baptized in the Name of the LORD JESUS The Apostle did not anew baptize those persons that had been baptized with the Baptism of Iohn onely he gave a right explanation of Iohns Baptism and then laid hands on them upon which followed the gifts of the Holy Ghost viz speaking with tongues and prophesying verse 6. SECT II. Shewing that Baptism with Water is an Ordinance of CHRIST and to be continued in the Church He addeth That where Christ commands his Disciples to baptize Matth. 28. there is no command to baptize with water Answ The subsequent practise of the Apostles may satisfy sober persons that Christs command had reference to baptizing with water Can there be a better comment upon the command then Apostolical practise And it is observable that when Philip had preacht Christ to the Eunuch and it would seeme had informed him of the ordinance of Baptism however it is sure the knowledge of it he had immediatly upon the sight of water he desired to be baptized Act. 8.37 see here is water what doth hinder me to be baptized And that command of Christs Matth. 28. to his Apostles as it doth not expresly speake of Baptism with water so neither of Baptism with the spirit and therefore if the Quaker exclude the one he may likewise exclude the other Object It is said baptize into the Name of the Father Son and Holy Ghost and this is Baptism with the spirit Answ This is affirmed but without proof The Name of GOD hath various acceptations and how doth he make good that it is taken here in his sense and not any other way If by baptizing into the Name of GOD he meane regenerating of men making them just and holy like GOD Then I say this was commanded before when our Lord said go teach or disciple all nations doth not this imply an endeavour to make them holy and righteous And therefore if Baptizing them into the Name of GOD import the same thing this would inferre a needless tautology in the command of Christ which the GOD of wisdom will not owne in so short a summe of words He addeth page 50. That Peters words in baptizing Cornelius after he had received the spirit imply no command Ans Is it not totidem verbis in plaine terms said he commanded them to be baptized in the Name of the LORD Act 10.48 and the Scripture phrase of doing a thing in the Name of the LORD is as much as doing it at his command and by authority and warrand from him Matth. 18.20 Where two or three are gathered together in my Name that is in obedience to my command there am I in the midst of them Object That the Apostles received no commission to baptize with water is clear from that of Paul where he saith I thank GOD I baptized none of you but Crispus and Gaius and the houshold of Stephanus for I was not sent to baptize but to preach the Gospel 1. Cor. 1. Answer If the Apostle had no commission to baptize with water how was it then that he thus baptized some He would not have done this of his own head and self-will Paul should have sinned in baptizing any at all without commission and therefore we gather that he was sent indeed to Baptize but his principal mission was to Preach and this is not an adding to Scripture but the true meaning of it which will be further cleare by comparing it with Hos 6.6 for I desired mercy and not sacrifice Now it is certaine that sacrifice was a thing that GOD required but mercy was the principal thing it was not so much sacrifice as mercy that GOD called for Even so Christ sent Paul not so much to Baptize as to Preach he sent him principally to Preach as being a more principal work The Quakers instance about worshipping of Images is altogether impertinent the Religious worshipping of them more or less is absolutly forbidden But Paul had not such an absolute prohibition as to baptizing with water otherwise he had not adventured upon the baptizing of any He saith That Scripture Matth. 28.19 relateth to the Baptism of the Spirit and not to Baptism with Water Arsw Because this is the maine Scripture that the continuance of VVater Baptism is grounded upon it will be needful to clear that by Baptism here is intended not the Baptism of the spirit but Baptism with water For making out of which two things are to be remarked 1. That the Baptism here mentioned is held forth to be the action of the Apostles hence Christ said to them go and teach all Nations Baptizing them Now to baptize with the Spirit is spoken of as the peculiar action of Christ to ascribe to men a power of Baptizing with the Spirit is to attribute to them what is peculiar to Christ Matth. 3.11 he that cometh after me is mightyer then I he shal baptize with the Holy Ghost 2. The Baptism of the spirit is a sanctifying renewing operation of the spirit in and upon the heart Now if this Baptism were here intended then the duty commanded should be confounded with the promise for the promise is I will be with you that is by the assistance presence and powerful operation of my spirit accompanying your labours making them effectual upon
proud knowing nothing but doting about questions and strifes of words whereof cometh envy strife railings evil surmisings III. HEAD Shewing that the Quakers departure from us is not to be justified by our departing from Papists He confesseth that when they walked with us the Lord begat a measure of honesty and integrity in diverse of them turning the bent of their hearts towards him Answer By what meanes was this honestie and integritie of heart wrought in them Was it not in the use of these very Ordinances which now they cry down their consciences cannot but force some of them to an acknowledgement of this Now when the Lord first wrought this integrity in them what was it that he countenanced for begetting of it It could not be any antecedaneous measure of integritie for they had not integrity before it was wrought and therefore doubtless GOD hath regaird to his own appointments blessing and making them effectual May not some of the Quakers remember that even in their walke with us by such a Sermon and the opening of such a Scripture the bent of their hearts was drawn Heaven-wards and GOD wards Which though they should refuse yet there are many living Witnessess who have found this effect of Preaching and do remember it to their unspeakable comfort He addeth page 13. That the Lord visited some while they lived among Papists and at times refreshed them Ans The question is whether these persons were visited in a way of conversion by Popish inventions and traditions Among Papists themselves the Scriptures are to be found and God hath blessed to some in times of Popery the reading of the Scriptures for their Reformation and illumination in the knowledge of the truth When Luther betooke himself to the Augustine Monks Colledge there he met with a copy of the Latine Bible which he read with great attention and admiration and thereafter spent his time in searching the Prophetical and Apostolical writtings seeking thence to informe himself in the knowledge of Gods minde and will It is known that in the darkest times of Poperie the Lord wanted not his witnesses who stood up in defence of the truth whom the Papists when they could get their hands on them cruelly butchered and murthered and the labour of these servants of God was nor in vaine but attended with great success Now it remaineth for him to prove that such as were converted among Papists were converted by Popery that is by their invented corruptions And yet if the primest of Quakers were ever savingly wrought upon as I cannot but think thus it is with some of them the work was begun by the Lords blessing and countenancing these self-same ordinances which they reject as our Traditions He thinketh it meet to pass by that objection calling it weak from Solomons sacrificing at Gibeon Answer No wonder if it be weak coming from a feeble person and yet an Apostle among the Quakers namely P. L. in a Letter of his which no doubt he will justify as the immediat endytment of the Spirit of God to the People of ABERDENE IV. HEAD Concerning the Light and their Union with CHRIST that have Saving Grace and Light in them He quarrels at me for calling the Light in us our Light Ans Though it be Efficiently and Originally the Light of Christ yet is it nor Subjectively ours Is it disingenuity to say that we are the persons in whom this Light is He saith page 14. 15. That sometimes the being of Christ in men signifieth the existence of Christ in them to prepare for union with him and that Christ must needs be in men before thy have union with Christ Ans We grant that Christ may be and is in men in respect of his general presence and as to common operations before they be in Union with him But it is incumbent for him to prove that Chrst is in men as to saving grace and light which is the Quakers principle and that men who are thus savingly inlightened are without Union to Christ As for those spoken of John 1.5.10 the other Scriptures shal afterwards be examined in that they knew not Christ this sheweth that saving grace was not their priviledge The Scripture abundantly testifyeth that persons truely gracious and savingly inlightened are in a state of union with Christ and therefore Christ is said to be in them Rom. 8.10 to dwel in them 2. Cor. 6.16 and they are said to abide in Christ 1. John 4.16 and to dwell in Him Joh. 6.56 All which expressions clearly import an Union between Christ and those that have saving Grace and Light in them He subjoyneth if it be thought strange that Christ should be in the Heathen and they not know him Was it not as strange that he should be among the Jews who had the Letter that did bear a testimony of him and they not know him Answere It is not so much for men to have the Scriptures among them and miracles wrought before them as to have Saving Light and Grace in them though some that enjoyed the former did sadly mistake Christ yet such as had Christ in them by his saving Light they cordially owned Christ and had the Mysteries of his Incarnation Passion and Resurrection revealed to them see Ioh. 1.14 Act. 1 3. Page 16. He saith Christ doth reveal himself in some measure unto all in whom he beares witness against iniquity Answere If it be a Revelation of Christ to persons in that they have a testimony in them against sin then we must yeeld that the Americans have Christ revealed to them Yea more the very Devils have this Revelation of Christ for they have that in them which witnesseth against iniquity and sin And therefore notwithstanding all the Quakers pleadings for Heathens as having saving Light in them he doth them but smal favour in putting them in the same case with Devils SECT I. The Danger of Asserting Saving and Sufficient Light to be in all He calleth it difingenuity for saying that the opinion of all mens having sufficient Light in them tendeth to put Christians in the same condition with Pagans Ans This Doctrine of Saving sufficient Light in all naturally tends to it for if Pagans have saving Light their state should be as safe as the state of of Real Christians Where saving illumination is there is also saving Faith there being a concatination between these Graces of the Spirit That Scripture while ye have the Light believe in the Light is understood of the Person of Christ Ioh. 8.12 Ioh. 12.46 which the Jews then had among them and not of subjective inherent light wrought in the soul by Christ for this being a created thing is not to be believed in If the Pagans light be sufficient then there is no Spiritual benefit let the Quaker call it as he will whether the raising of the seed in them or refreshing of them the seed being raised necessary to Salvation that accrues to Christians by the Scriptures and the Gospel
wicked is common but in the Godly is saving and so Christ is in the one as to a common but in the other in respect of a saving operation of light Now when he saith that Christ is in all men if his meaning be that as God he is in all men then we do not control him for thus Christ is every where If his meaning be that as man he is in all men then the Scripture controls him which holdeth forth his Man-hood must continue in Heaven untill the time of the restitution of all things If his meaning be that Christ is in all men to enlighten them that they may believe then his proof is not sufficient which is Ioh. 1.9 compared with 7. for this seventh verse speaketh expresly of Iohn the Baptist the fore-runner of Christ as is evident by looking back to the preceeding verse There was a man sent from God whose name was John the same came for a witness to bear witness of the light that all men through him might believe Here the Evangelist holdeth forth Iohns calling and the end of it which was to bear testimony concerning Christ This was the special scop of Iohns Ministry to point out Christ in his excellencies and usefulness to lost men and to whom the offer of Christ comes in the Ministry of the word they are called upon to believe in Christ none being excluded SECT V. There is a Consistency between Mans Lapsed State and the Remainders of the IMAGE of GOD in him He asketh how it is consistent to affirme that some remainders of knowledge and principles of good remaine in man after the ruins of Gods Image in him with what we say to wit that there is no good thing at all in men unconverted and that man fell wholly from God as to all things that are good Ans Who of us do say so without adding any limitation And yet there is no inconsistency between these things even as set down by you if rightly understood for though men unconverted have not any saving good yet it followeth not ergo they are destitute of all good The unconverted have precious Souls in them which are of great excellency and worth and there still remains in them some similitude of GOD their Souls being Spiritual and Immortal It is true man by the fall was bereaved of saving graces in so much that true holiness and saving knowlegde he hath not yet he is not denuded of all knowledge In him there are certaine notions concerning good and evil which though they cannot direct to Salvation and Eternal happiness yet if we live not up to them they serve to leave us unexcusable Now it may be demanded whether it be inconsistent to say that a City is wholly demolished whereas there is some rubbish and some foundations of houses still remaining If this be not inconsistent why should it be thought an inconsistency To say that though men be fallen off from GOD yet he retains some fragments and Relicts of the Image of GOD As in very deed he doth for the Image of GOD is the conformity of the creature to the Creatour and the Soul of man is conformable to GOD in its nature as it is a Spiritual and Immortal Substance Likewise man hath not lost all his dominion over the creatures And it is to be observed that though there be light in the consciences of men that are corrupt yet this light is not the corruption of the conscience but it is derived from Christ and cometh from him as a bountiful Creatour and in this respect the light of knowledge reason and understanding that is in man since the fall may be called the light of Jesus Christ for he is that true light that thus enlighneth every man that cometh into the world V. HEAD Concerning the Scriptures SECT I. Shewing how the Quakers vilify the Scriptures Look to page 24.25 And we may easily perceive the Quakers dis-esteeme of the Scriptures though in speaking to people they would beare them in hand to the contrary For 1. They grant that they meet not to read the Scriptures but to waite on the Lord and they meet to worship GOD whose worship is to be performed in Spirit and in Truth and not in External Reading Now do not these mens endeavours tend to disgrace the Scriptures in that they make an opposition between reading the Scriptures and waiting on GOD and Spiritual worshipping of him as if the Lord could not be waited on in the use of reading his Word Was not the Eunuch in the duty of waiting when sitting in his chariot he read the Prophet Isaias This work was so well pleasing to GOD that the Lord encouraged him in it helping him to understand what before he knew not Act. 8.28 Did not the Saints under the Old Testament worship GOD in Spirit and in Truth Surely the Lord required of them sincere Spirit worship which they performed lifting up their Souls to GOD and did not satisfy themselves with the bare outside and carcase of duty Lament 3.41 And yet they were not enemies to external Reading of the Scriptures Act 15.21 Moses of old time hath in every City them that Preacht him being Read in the Synagogue every Sabbath-day And although Reading the Scriptures was a duty done under the Law it doth not cease to be a duty under the Gospel because it is no where repealed but on the contrary as it was commanded in the Old Testament so it is confirmed in the New this being a special means of having the Word of GOD to dwel richly in us Coloss 3.16 It is most agreeable to the Scriptures for a Minister to take the Bible and read a part of it opening and applying it see Nehem. 8.5.8 And Ezra opened the book in the sight of all the people so they read in the book of the Law of GOD distinctly and gave the sense and caused them to understand the reading Christ himself took a text and applyed it Luke 4.18.21 And albeit Christ did this in the synagogue Quid inde What then did he not likewise Preach in the synagogue And yet Preaching continues to be the Ministers duty 2. Tim. 4.2 As for that Scripture 1. Cor. 14.29.30.31 it conduceth nothing to keep up the successive talking of Quakers For the Prophesying here mentioned was the act of Prophets and it is restrained to them all the Prophets who prophesie Now the Gentle-man will have much ado to prove all his brethren who at their meetings take upon them to Preach or rather to use his owne terme prate one after another to be Prophets especially to prove their women preachers to be in the number of them for their preaching is expresly prohibited verses 34.35 Let your women keep silence in the Church for it is not permitted unto them to speake it is a shame for women to speake in the Church Neither doth the afore-cited Scripture make any thing against our way for Ministers amongst us sometimes speak two or three
He asketh Why I cite Ephes 4.11 Answer To shew that Christ appointed Ministers to be in his Church and here is touched the principal and publick Officers given to his Church whereof the three first were extraordinary and but temporary and the three last ordinary and perpetual For should these cease as the former Then Christ might come under that imputation of not being faithful to his promise who gave them to continue till we all come in the unity of the faith unto a perfect man He addeth That it is owned by them that the Ministry is not common yet that hinders not but that any of them may speake when the saints are met together according to 1. Cor. 14.31 Answer I would aske how he can make out that the prophesying mentioned in that place is an ordinary Office And if it be extraordinary then it can be no foundation for Quakers to build an ordinary practise upon Besides when it is said ye may all prophesie one by one it is not to be understood of all the members of the Church indifferently for some are forbidden expresly to speak in the Church verse 34. And therefore that all must be referred to the Prophets all the Prophets may prophesie and the same Apostle saith all are not Prophets 1. Cor. 12.29 He alledgeth it is not proved that some are called to the Ministry īmediatly without the intervention of men and some mediatly by men authorized for that purpose Answer Were not the Prophets and Apostles called immediatly The Lord sent them by his own immediat command Amos. 7.15 Matth. 16.1.6.7 was nor Timothy set a part to the work mediatly by the laying on of the hands of the Presbytery 1. Timothy 4.14 And it was given him in charge to lay hands suddainly on no man 1. Tim. 5.22 we deny not but such recorded in Scripture as had a mediat outward Call to the Ministry had also an inward Call that is competent qualifications gifts and abilities for the work but it must be observed that the inward call and immediat call are not the same thing In Scripture the one is opposed to the other Paul who was immediatly called to be an Apostle opposeth himself 1. To false Apostles who were called by the meer authority of men 2. He opposes himself to ordinary Ministers who might have an inward call from GOD and an outward call from men appointed by GOD for this work see Gal. 1.1 Paul an Apostle not of men neither by man but by Jesus Christ. He addeth That they who come preaching the Gospel not in speach onely but also in power and in the Holy Ghost and in the evidence and demonstration of the spirit give sufficient proof that they are called of GOD. Answer Methinks then he should have more favourable thoughts of PROTESTANT MINISTERS who have been and are powerful Preachers of the Gospel being able to give as evidences of their mission from GOD besides their competent qualifications and ordination to the Ministry the success of and some dayly assistance of the Spirit in their Labours and yet the Quaker in the heat and anger of their spirits do not spare such But stepping up to the Throne of Judgement they impiously censure them as deceivers hypocrites and children of the Devil He maketh much ado page 58. as if we were falling in with Papists in pleading for miracles when as it is known we do not pretend to the doing of miracles onely if men be so bold as to assert an immediat call which the Quakers do such as the Apostles had we think it meet that they shew the signs of their Apostoleship and the tokens of their immediat call which hath been alwayes accompanyed either with the working of miracles foretelling of things to come or some other extraordinary thing Ionah foretold the destruction which within fourty dayes was to come upon Nineveh Iohns call was attended with extraordinary things at his conception and birth and there were singular predictions concerning him Object So there are special predictions concerning the Lords pouring forth of his Spirit upon many in these latter dayes to prophesie Answer I suppose the special prediction which he aimes at is Joel 2.28 now this prediction was accomplished in the extraordinary pouring forth of the Spirit upon the Apostles when they were filled with the Holy Ghost and began to speak with tongues the Apostle urgeth this as the accomplishment of that promise in Joel see Act. 2.15.16.17 When Quakers can manifest that Scripture predictions of preparing the way of the Lord are applyed to them by Angels and confirmed by the testimony of Christ as they were to Iohn we shal then look upon them as called as he was but not till then He saith that Tit. 1.5 Act. 14.23 Prove not that those Elders had not the Call of the Spirit of GOD in themselves Answer What ever inward call they might have yet they had not an immediat call which is by the immed at voice and command of GOD without the intervention of men and therefore in that Moses consecrated Aaron it followeth that his call was not immediat but rather an extraordinary mediat call and yet he was called of GOD being set a part in that way which the Lord had prescribed and appointed SECT II. Proving the continuance of the MINISTRIE He addeth that my proof from Ephes 4.12.13 is altogether impertinent because we are against the perfection of the Sa nts in this life Answer This is a pregnant and pertinent proof to bold forth the continuance of the Ministry the terme whereof is the day of judgement For this Ministry must cōtinue till all the Elect come meet in that compleat unity not onely of opinion but also of he art and affection which is called the unity of the faith and it is that which the Saints shal attaine unto being come to the state and degree of perfection in the life to come which state is here called a perfect man Neither can it be gathered from verse 14. that this perfection is on earth where the Apostle onely sheweth that the Ministry of the word is a meane ordained by God to preserve keep his People from the poyson of dangerous errours and from the snares of subtile crafty seducers It is true the Ministry is given for perfecting of the Saints and hereby as a meane they are brought to perfection in parts and pressed to seek after an absolute full perfection even in degrees Now in casting of the Ministry that we plead for namely a Ministry according to the order delivered by the Apostles and prescribed in the word Quakers manifest themselves to be enemies to the Ministry of Christ and injurious to their own souls XIII HEAD Concerning the SABBATH SECT I. The observation of the SABBATH is warranted by the fourth Command He addeth page 59. That as the fourth Command requireth the observation of one day of seven so it expresly instanceth that day to be the seventh Ans Though the