that of George Bateman to Mr. Ledgard pag. 25. 26. aâ— also their casting away their Bibles Wâ—â— Strickland told Mr. Archer If he had never Read the Bible it had been better for him How constantly doe the Scriptures passe under no better name from them then the Saints conditions Davids Moses Isays Pauls conditions and a declaration of the condition of them that spake them forth Confut. This Position is so grosse that we hope it will never sinke into any Christian heart but will be a confutation to it selfe in the thought of any sober minded Christian yet we shall propose these things 1. That when the Word of the Lord came to the Prophets Samuel Isay Iâ—remiah c. it cannot be understood of the Word that was made Flesh the Lord Iesus but must necessarily signifie that minde or message of the Lord contained in those words or Scripture Writings as 1 Sam. 15. 10. Then came the Word of the Lord to Samuel saying It repenteth me that I have set up Saul to be King Isay 38. 5. then came the Word of the Lord unto Isay saying Say to Hezekiah c. I will adde unto thy dayes fifteene yeares Ier. 14. 1. The Word of the Lord that came to the Prophet Ieremiah concerning the dearth Iudah mourneth and the gates thereof languish It s a grosse absurdity to say this word of the Lord was Christ and it is as much to say they were the experiences of those Prophets or their conditions but they were the word of the Lord by these Prophets spoken to the Persons therein concerned 2. As for the Phrase in the New Testament the Word of God it is cleare both Christ and the Apostles in their mention thereof doe understand that which they Spoke Preached or Wrote and not the Person of Christ of the Father or Spirit So Christ speaks to the Iews Marke 7. 13. making the word of God of none effect by their Traditions which word can be understood alone of that fifth Commandement ver. 10. Honour thy Father and Mother Luke 11. 28 Blessed are they that heare the Word of God and keep it which plainely hints a word spoken written or engraven c. not the eternall word the Lord Iesus Rom. 10. 17. Faith comes by hearing hearing by the Word of God where the word Preached or the Scriptures of the Apostles which we now have is plainely called the Word of God 3. As for those Writings of the Prophets and Apostles that they are the word given forth from the living God and of authenticall and undenyable authority over every conscience good and bad we could fill Pages with the proofes and evidence thereof but the Reader may observe we are speaking of the Scriptures in reference to these mens cavills and no further And so shall leaving so plaine so Funâ—mentali a Principle rather fall upon their owne notion of the word of God calling it A declaration of the conditions or experiencâ—â— of them that spoke them 1. This is fully to take away the very Foundation of the Faith of Saints which is onely built upon the authority of God not upon any experience of the best Saints or the declaration of it Luke 24 25. O fooles and slow of heart to beleeve all that the Prophets have spoken where Faith is bottom'd upon Scripture authority as Acts 18. 28. Apollos mightily convinced the Jews shewing by the Scriptures that Iesus is the Christ Acts 28 23. Paul perswaded them concerning Iesus both out of the Law of Moses and out of the Propheâ—s Now be this Law and the Prophets what they will if they fall any thing lower then the truth and word of God they can be no bottome for the Faith of Saints and Paul takes a weake argument to convince them by And yet that those were not the conditions of those Prophets or the experience of things fulfilled in themselves is as cleare as the day to any not grossely ignorant and especially from 1 Pet. 1 10. 11. 12. Of which salvation the Prophets have enquired and searched diligently who propheâ—ied of the grace that should come unto you Searching what or what manner of time the shirit of Christ which was in them did signifie when iâ— testified before hand the sufferings of Christ and the glory that should follow Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have Preached the Gospel unto you And as in this its cleare that they spoke not forth their own conditions and experiences so also the Apostle sends the Saints to a word of Prophesie as a more sure foundation of Faith then the most glorious experience or enjoyment in the World 2 Pet. 1. 18. 19. 2. This is to make the Scripture lose his authority save onely when we experience it or where it is fulfilled in mens soules and so doth make voyd every command and Promise and all wicked men that can experience little of it shall be left excusable before God at the last day because not having the Scripture fulfilled in themselves according to the Quakers Doctrine it had no authority over them This is the most pleasant Doctrine for desperate Atheists that can be Whereas John 12 48. He that receiveth not my words hath them not fulfilled in him yet the words that I have spoken they shall â—udge him at the last day 3. This at once nulls and destroyes the Divine Authority of the whole Hystoricall and Propheticall Part of Scripture together with all the threatnings of Scripture of Hell and iudgement unlesse they say the Sainss have those threats of Hell fulfilled in themselves and that condition of Dives in Hell is the condition of Saints as also the promises therein of mercies yet to come their futurity denying their being the already experiences of the Saints 4 Consider what impossibilities contradictions falshood doth this woefull Doctrine bring upon most parts of Scripture wherein such things there spoken of were not could not be the conditions of either God that gave the Word or the Prophets and Apostles that Published it In the close of this consideration we disire to mind you of the reproachfull earmes this people every where give to the Written Word though the Spirit Rom. 15. saith These things were Written that we through patience and the comfort of the Scriptures might have hope And the holy Ghost still referres to the Written Word Luke 20. 17. John 15. 25. Heb 10. 7. 1 Pet. 1. 17 because it is Written Be yee holy as I am holy where the Spirit of God doth evidently put an authority upon the Written Word which is the same in signification and thing with the word Scriptures of which see how glorious things the holy Ghost reports thereof how sleightly soever the Quakers esteeme thereof 2 Tim. 3. 15. 16. 17. The holy Scriptures which are able to make thee wise to salvation All Scripture is given by inspiration from God and
death Rom. 7. 23. 24. And shall sinfull man be equall with God he whose righteousnesse is but raggs drosse and dung whose goodlinesse but as the Flower of the Field Isay 64. 6. Phil. 3. 7. 8. Isay 40. 7. Whose Breath is in his Nostrils Psal. 144. 4. Whose station is lower then the Angels Psal. 8. and the best of whom is so farre from being just with God as that he cannot answer him one of a thousand Job 9. 2. 3. If they affirme he is so from some worke of conversion since he was Borne 1. Then the worke of conversion is to make new gods 2. And growth in Grace shall be the growing of God and so God shall be lesse or more God according to the different degrees of Grace on the soule But the Blasphemy is so horrid that to name it is enough to make true Saints loathe it and abhorre this pretence of Naylers to an holinesse justice and goodnesse equall unto Gods As for the other Attributes powerfull omni present c. we send them to Gods Challenge of Iob. in Iob 38. Where wast thou when I layd the Foundations of the Earth ver. 4. Canst thou binde the sweet influences of the Pleiades and loose the bands of Orion Canst thou bring forth Mazaâ—â—th in his season Or canst thou guide Arcturus with his sonnes ver. 20 31. to chap. 40. 9. Hast thou an Arme like God Canst thou Thunder with a voyce like him 4. If equall then the same God or another other there can be none but he that was before all time T is a contradiction if another so many Saints so many Gods if he be the same then God wanted something of his infinite perfection which he receiveth by Naylers being god c. These things we should not mention but that Saints might be warned of such devilish Doctrines the very smoake of the bottomelesse Pit Position 2. That there is no distinction of Persons in the God-head Proofe George Fox layes downe such a Principle as you may see in their Booke called Sauls Errand to Damascus pag. 12. with other ascertions of the same kinde knowne to some of us Confut. We hope we need not say much to the confuting of so knowne an Heresie raked up out of the dust and which the Saints have ever loathed as pulling downe one great Pillar of their Faith the Personall Deity of Christ being the maine ground of the infinite value of his merits and the Personality of the Spirit being so fully evidenced by the Divine Attributes appropriated to him in Scripture But we referre you to these unanswerable Scriptures Heb 1. 3. Mat. 3. 16. 17. 1 Iohn 5. 7. Mat. â—8 19. Isay 6. 1. 3. compared with Iohn 12. 39. 40. 41. and Acts 28. 25 c. Position 3. That the soule is a part of the Divine Essence Proofe One of us W. C. had this positively asserted by Coll. Benson and Captaine Ward at Kendale and discoursed the controvercy with them Confut. Let the Christian Reader consider 1. That if this could be so then should the Essence of God be divided into so many finite beings or parcels as soules 2. Yea and by this Doctrine that Essence of God which is infinite in him should come to be finite when it becomes a soule in man The Heavens of Heavens are not able to contain him and the finitenesse of our created spirits who doth not know 3. How shall the All Creating Essence of God become a Creature and who understands not the Creation of soules Gen. 2. Heb. 12. 9. 4. If this be so then shall a part of God be sinfull which how blasphemous unlesse men most wretchedly dare deny that there is a sinfulnesse in any soule 5. And then shall God hate himselfe burne in wrath for ever against his owne Essence and it lye under damnation for evermore for so is the state of thousands of soules How horrible iâ— any of this to be ascerted of him in whose presence is fulnesse of joy Psal. 16. and that is God blessed for ever Rom 9 5. 6. Hereupon when Jesus Christ gave himself to death for the soules of men either he dyed for himselfe and for the Essence of God or else he dyed altogether in vaine What soule not grossely Apostatized dare vent such things Position 4 That Christ is in every man and in the reprobates he is held under corruption Proofe * One of us received this assertion from James Nayler in conference with him wherein he extended the in-dwellings of Christ to Indians that never heard the Gospel 2. Those whom they call Reprobates Devils they usually tell notwithstanding that they Crucifie Jesus Christ within them As is cleare in a Letter one of us hath Read from John Aâ—dland to Edward Brigs an holy humble Saint in Westmerland whom God was pleased to deliver out of their snares with which for some time he was entangled And in ordinary experience it is very much apparant Confutation 1. 1. If so then either Christ Personall or els he is in them by his Spirit we rather suppose they understand Christ Personall and our reason is because Mr. Higgison in his Booke pag. 5. which he offred the Supreame Power to make good in his Epistle affirmes it to be their Doctrine That Christ as Man dwells in them which is so grossely Blasphemous and horrid a contradiction to the Personall Ascention of Christ Acts 1. 9. and his sitting at his Fathers right hand till the restitution of all things Acts 3. 21. that it needs no further confutation If Christ dwels in every man by his Spirit Then 1. Are the fruits of the Spirit in all men Gal. 5. 22. the fruits of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meâ—knesse temperance Are these in Turks Indians Papists Drunkards whoremasters Atheists c. 2. Where the Spirit is it is a quickning Spirit Ephes. 2. 1. 2. 1 Cor. 6 9. yee were such and such but now yee are sanctified by the Spirit of our God but it is most apparent that there is no such quickning in all Nay the whole world lyes in wickednesse 1 John 5. 19. If they shall affirme as they have done that the Spirit of God is in such kept under by corruption then it is so either first for want of will in the Spirit of the living God to get the Mastery over sinne Or secondly for want of Power Not for want of will For the will of the Father Christ and Spirit are all one which will is To destroy the works of the Devill wheresoever the Spirit dwels 2 Cor 3. 17. where the Spirit of the Lord is there is Liberty and so not kept under corruption For the Apostle comfortably concludes that sinne shall not have Dominion over those who are implanted into Christ because they are not under the Law but under Grace Rom. 6. 14. Nor can he secondly be kept under for want of Power 1 John 4. 4. You overcome the World because
Christ imputed to me but by the righteousnesse of Christ inherent in me Confut. 1 This assertion is fully and industriously confuted by the Apostles and we may cry out Gal. 3. 1. Who hath bewitched the hearts of these men Gal. 3. 10. As many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things c. clearely holding forth an universall impossibility to fulfill the righteousnesse of the Law Ver. â—2 and ver. 21. If there had been a Law given which could have given life verily righteousnesse should have been by the Law But the Scripture hath concluded all under sin that the promise by Faith of Jesus Christ might be given to them that beleeve Rom. 4. 5. To him that worketh not but beleeveth on him that justifieth the ungodly his faith is counted to him for righteousnesse Even as David himself describeth the blessednesse of the man unto whom God imputeth righteousnesse without works v. 6. This Doctrine beleeved and practised was the very reason of the Iewes stumbâ—ing at the Gospel Rom 9. 30. 31. Rom. 10. 3. 4. We might weary you with quoting such Texts as Rom. 3. 19. to the last multitudes of Scriptures fully clearing up this soule-ravishing truth of justification not by inherent holinesse but by Faith in the blâ—od of the Lord Iesus but we shall close it up with these in stead of all 1 Cor. 4. 4. Phil. 3. 8. 9. 10. Position 8. That God and man cannot be wholly reconciled till â—e be brought into the state of the first Adam and able in his owne power to stand perfect Proofe We referre the Reader for proofe hereof to a Booke of Naylers pag 26. where he is so confident of this Doctrine that he proposeth it as a Quaere to all as if none should have the boldnesse to gain-say it your owne Eyes may satisfie you there Confut. 1. Is not this to bring us perfectly under the covenant of workes and to make us our owne reconcilers and so to make voyd the death of Christ But he that hath an Eare to â—eare let him heare what the spirit saith Rom. 5. 10. When we were enemies we were reconciled to God by the death of his Sonne Rom. 8. 3. what the Law could not doe in that it was weake through the flesh God sent his owne Sonne to performe 2. And let the Reader observe that as the merit of Christ is by their horrible Doctrine before mentioned wholly made uselesse as to righteousnesse so by this Position the very spirit and power of the Lord Iesus is wholly cast out as to sanctification and holinesse And so this Anti-Christian Generation have totally renounced the Lord that bought them For this our standing perfect is in that assertion attributed wholly to our own power Alas who knowes not that Iohn 15. 4. 5. Iohn 1. 16. It pleased the Father that in him should all fulnesse dwell Col. 1. 19. Phil. â— 13. it is God that worketh in you both to will and to doe that is the Alpha and Omega the very aâ—thor and finisher of our Faith Heb. 12. 2. Phil. 1. 6. These are the People that pretend to leade you to Christ that thus leave you to the meere strength of your weake and rotten natures both for life and holinesse 3. This bringing us againe to the state of the first Adam till which time this people say God and we cannot be fully reconciled is nothing else but to bring us againe under a covenant of workes And though perhaps to be restord to the state of Adam may seem a glorious thing yet it will clearely appeare to be short of that Gospel-state you are translated into to the more infinite advancing of Free Grace Are you not clearely told the second Adam the Lord Iesus Heb. 7. 22. is made a surety of a better Covenant Heb. 8. 6. Established on better Promises For whereas the first Adam by that Covenant First Was to doe and live Secondly Had no Promise of perseverance in that state Thirdly Nor was there a Mediator to enterpose in case of breach the tenour of the Law in it selfe considered as a Covenant clearely dis-owning any Mediator 4. In a word the sad condition of Adam under such a covenant though for a time in so good an estate if it be not enough experimentally seen in all our falls by his yet may in the ruine of damned Angels standing upon the like tearmes be known apparantly First Yet in the Gospel-state Iesus Christ purchased life for us to be received not by working but by beleeving Rom. 4. 5. 6. And secondly None can take out of his hands Thirdly If any man sinne we have an Advocate with the Father 1 Iohn 2. 2. And fourthly Are delivered from the wrath to come Rom. 5. 9. So that it will appear that this restitution to the state of the first Adam being so magnified by these men fully speaks how low their spirits are as to the things of God how Legall their conceptions of the way of salvation and that it is but a miserable state in comparison of what you are brought to by the Covenant of Grace For how doth the ministration of righteousnesse exceed in Glory 2 Cor. 3. Position 9. That no man that commits sin or that is not perfectly holy can ever enter into the Kingdome of Heaven unlesse there be a Purgatory Proofe Iames Nayler in his Booke before quoted pag. 26. puts it by way of quaere And the very reading of the said page will evidently manifest it that this is not onely his Principle but any assertion to the contrary looked upon by him as an impossibility or grosse absurdity Confut. Our Purgatory is the blood of Iesus which cleanseth the soule otherwise as to its personall actings very guilty from all sinne as 1 Iohn 1. 7. And though perhaps these tremblings and quakings which the Administrator at Haxham in his Banners affirmes pag. 18. doubtlesse his false Iew could doe and which kinde of extasies pag. 24. he derives from the Francifâ—an Fryars may be looked upon by these People as a Purgatory from their sinâ—eâ—â—â—et we dare not trust our eternity upon such impostâ—râ—â— or be they never so reall on things so evidently rather the â—â—â—â—e of Legall conviction and the horrour of an unbeleeving â—oâ—lâ— â—â—â—â— of any saving knowledge of the Gospel How 〈◊〉 doth this one Position lay the very whole designe of 〈…〉 ably naked and bare as to an overturning of righteousnesse by the blood of Iesus Our way and the onely way into the holy of holies is by that blood Heb. 10. 19. 20. by Faith in which a soule otherwise wicked ungodly c. Rom. 4 5. is justified and though guilty as to his own actings of many infirmities shall be absolved and stand undeniably righteous before the Tribunall of the Father But alas how sottish are the spirits of these men in this discovered to be how grossely ignorant
is profitable for Doctrine for reproffe for correctiâ—r for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good works Position 14. The Spirits are not to be tryed by Scripture Proofe Miles Hawd in the Congregation at Kendale asserted that he that referred to any light without was a deceiver In a Paper of theirs one of them reckons this up as one of the Errors of the Priests as he â—alls them they professe the Scripture to be the rule and the touchstone to try withall A Book called Severall Papers set forth by A. P. pag. 19. sayes the worlds touchstone is without them and they try the living by the dead the spirit by the letter the Saints touchstone is within whereby they try the spirits whether they be of God or no which evidently demonstrates they allow no tryall of the spirits by the written word Confut. â— Heare what the spirit saith Isay 8. 20. To the Law and to the Testimony if they speake not according to this it is because there is no light in them 2. This is to withdraw the soule from the judgement or determination of God whose revealed will the Scripture is as above is shown 3. This is to open a gap unavoydably to all Satans delusions as you may see by the short Relation of the Quakers Shaken in the case of Iohn Gilpin and we can no otherwise look upon this then the very Hold Satan hath to keep this people under his delusions by cousening them thus to stop their eyes against the light Iohn 3. 20. for what else shall be the Touchstone but the Word of God 4 And how strong are the perswasions of errour how fully doth Satan pretend in the soule to be an Angell of light and wherein shall man distinguish The Bereanâ— searched the Scriptures whether these things were so Acts 17. 11. trying the Apostles themselves by the Written Word 6. And Christ himselfe leaves the very proofe of himselfe to be the Messias to the Scriptures Iohn 5 39. Search the Scriptures for in them ye thinke ye have â—â—â—â—â—all life and they are they which testifie of me Position 15. That there ought to be no sinse meaning or exposition given or studying of the Scriptures Proofe Their common expression is to him that opens or shews them the interpretation of any Scripture Cursed is he that addes or the plagues are upon thee for adding to the Scripture John Audland a few days since being for his Rayling and Publique disturbance called before the Magistrates and there pleading against the Ministry alledging that Text Ier. 5. 31. The Priests heare rule by their means One of us laboured to convince him of this ignorance in that grosse mis-interpretation for by means he understood by their maintenance shewing that that Text doth most evidently hold this sence That those Priests bare rule by the means of the false Prophets The said I. A. presently cryed out Thou addest thou addest The same man having called another of us Deceiver was asked Whether he heard him Preach any thing contrary to the truth the day before telling him withall he Preached that which he had Prayed and studied the Scripture for presently the said Audland as if studying the word were enough to convince a man to be a deceiver cryed out there thou shewest thy selfe One of their Papers in the hands of one of us wickedly rayles thus Away with all your conjuring studying away with all your stage play Preaching And t is their knowne and constant Principâ—e Though their grand master Fox was not able enough in this point but discovered his Imposture by his Concordance to the Bible sent him from Yorke to Kendale Confut. As to this let the Reader consider Neh. 8. 8. Ezra Read in the Booke of the Law of God distinctly and gave the sence and caused them to understand the Reading Luke 24 27. Christ began at Moses and all the Prophets and expounded therein all things concerning himselfe Marke 4 34 He expounded all things to his Disciples Acts 28. 23. Paul expounded and testified the Kingdome of God out of the Prophets Act 8. 30. to ver. 35. Philip expounds the mende of the holy Ghoâ—â— in that Prophecy of Isaiah to the Eunuch who Read it and yet without Interpretation knew not the meaning of it Christ sends the Pharisees to study the meaning of Scripture in stead of cavelling Mat. 9 13. Goe learne what that meaneth And Peter tells you in the writings of Paul there are many things hard to be understood 2 Pet. 3. 16. which the unlearned and unstable wrest as they doe also other Scripture unto their owne destruction But to say there is no sense or meaning in the Scriptures shewes so grosse ignorance nay such senselesnesse in these people that this may suffice And for the studying of the Word reade the command of Christ for searching it Iohn 5. 39. of Paul 1 Tim. 4. 13. Give attendance to Reading Col. 3. 16. Let the Word of God dwell in you richly in all wisedome Tiâ—ethy must be nourished up in the Word of truth and of that good Doctrine to which he had attained 1 Tim. 4. 6. must give himselfe wholly 1 Tim 4 15. to Reading Exhortation Doctrine that his profiting might appeare to all 2 Tim. 2. 15. Study to shew thy selfe approved unto God a workeman that needeth not to be ashamed rightly dividing the Word of truth 2 Tim. 3. 15. From a childe thou hast learned the holy Scriptures c. out of which the man of God must labour to be throughly furnished unto all good works Position 16 They cry downe Baptisme with Water and the Lords Supper aâ— being but types and shadowes ceasing upon the appearance of Christ within them Proofe A Booke called Severall Papers set forth by A. P. pag. 19. thus The worlds Baptisme is without them the Saints Baptisme is within them the worlds Communion is without them taking a little Bread and Wine c. which is carnall the Saints Communion is within Compare this with George Batemans answer to Mr. Ledgard pag. 29. disputing with him about Baptisme c. sayes That Baptisme and the Lords Supper c. Christ when he was in the flesh left them as types of another nature and this pointed at Christs appearing in the spirit and as the types under the Law ended when Christ appeared in the Flesh so these types viz Baptisme and the Supper of the Lord for of them he speaks there end when Christ appeares in spirit To which adde that of Farnsworth in his Pamphlet entituled A Discovery of Faith pag. 11. All your Baptisme such as are invented from the Letter the carnall minde invents them these are for the Fire for they are the workes of the Flesh Reade him also pag. 13. Confut. What soule that lives under the Kingdome and Scepter of the Lord Iesus will not abhorre these opinionâ— that destroy and wholly take from the Saints these two greaâ— Mysteries
We shall but briefly therefore propose 1. That our Lord Iesus appointed his Dsciples to Baptize with Water Iohn 4 2. Mat. 28. last 2. The Apostles practised it quite through the Acts Acts 2. 41. Acts 18. 12. 13. 16. 36. Here is Water what hindeâ—s but I may be Baptized reade ver. 38. Acts 9. 18. Acts 18. 8. 1 Cor. 1. 14 15. 16. And for the Supper of the Lord see the Institution Mat. 26. 26. 1 Cor. 11. 23. where it is an Ordinance established to continue in practice till our Lord Iesus come againe ver. 26. which comming cannot be meant of that comming in the spirit which these men speak of for so he was come already to them being already saints And as this Text doth fully cleare their continuance in the Churches till the last day so where Baptisme and the Supper of the Lord are called types in Scripture to cease upon the comming of Christ in spirit we demand a Text What a plaine addition is this to the Wâ—rd of God by those who so frequently curse the Ministry in their explications and applyings of texts as if they added to the sayings of the Prophecies of that Booke And how apparantly doth this Principle speake their teaching in stead of Gospel-Doctrines and the commands of Iesus the fond imaginations of their owne braine and divinings of their owne heart But we tâ—ust we shall need to adde no more to the satisfying of those who have eaten of the Flesh and drunke of the Blood of the Lord Iesus and been Baptized into his Death and found the power and vertue of these blessed Ordinances What soule that is not under the strong delusions of Satan dare cast off as so sleight things or blaspheme with so vile reproaches as these men doe those sacred Institutions which the Lord Iesus left to his Churches as such eminent memorialls of his blessed love Position 17 That there is â—â—â—ediatâ— Câ—ll Call to the Ministry Proofe This was asserted by Thomas Willan of Kendale in the Publique Congregation there on a Lecture day in the hearing of one of us W. C. the said T. W. according to the custome of that Generation to Prophesie lyes in the name of the Lord pretending to the man that Preached he was sent of God to speak to him then the said Minister demanded Whether he was sent by a mediate or immediate Call upon which proposall being bassled in the proofe of his owne immediate Call which he pretended to with a lowde voyce cryed downe all mediate cals to the Ministry as not of God and t is one of their common exceptions against the Ministers of the Gospel as being sent forth by the Ordination of men not considering the Institution of Christ for such proceedings Confut. That a mediate call since the time of those Apostles who being to be witnesses to the world of all that Iesus said and did were to be such as had accompanied the Lord Iesus in the dayes of his Flesh Acts 1. 21. and received their Call from Christ immediately being inspired by the holy Ghost 1 Pet. 1. 21. and able to evidence their Call and confirme the Gospel they committed to posterity by infallible testimonies of mighty signes and reall miracles 2 Cor. 12. 12. is the way of the Gospel for sending forth its Ministers is apparent to whomsoever shall reade those texts Acts 14. 23. When they had Ordained them Elders in every Church c. 1 Tim. 4 14 Neglect not the gift that is in thee that was given thee by Prophesie and the laying on of the hands of the Presbytery Titus 1. 5. For this cause I left thee in Creet that thou shouldest Ordaine Elders in every City 2 Tim. â— 2. The things thou hast heard of me that commit thou to faithfull men able to teach others In Titus 1. and 1 Tim. 3. chapters the Apostle at large leaves direction for the qualification of such as should from time to time be Ordained to the Office of Elders in the Churches in a mediate way for to prescribe Rules to an immediate call is impossible But how confident soever these men are against this mediate call to Ministeriall worke yet as we dare oppose the above-written word of the living God against all raylings and revilings as enough to crush in pieceâ— all gaine-saying plâ—as so there hath been so much and so convincingly on every hand written in defence thereof that we dare not question the establishment of all sober spirits in that truth and shall adde no more to overturne the gaine-sayings of this besotted people Having thus gone through the more grosse Positions which are the very foundations and principles that support this Antichristian Rabble we shall presume to stay the Reader with some of their principles of lesser value which though as the Reader may observe are of inferiour note yet this sort of people lay no lesse weight upon them then to place the greatest part of that great Diana of their imaginary perfection in the observance of them and even to damne all that oppose them therein and cry downe the Ministry of the Gospel because of their non complyance with them in these so rotten principles We could have given proofe sufficient that these principles that follow are clearely and fully owned by them but they are so evidently the very markes and distinguishing badges of their Irreligion so constantly practised by them and so plainly known to all that know this sort of men that we shall once for all satisfie the Reader We shall not need to produce any evidence but onely stand upon the Confutation Principle 1. Not co-salute any Confut. THe commands of our Lord Iesus and his Apostles may be a sufficient answer to shew the folly of this Principle which they stand so much upon and for which they so often call the Ministery Priests and Anti-Christian c. Let the Reader seriously consider that full Scripture Mat. 5. 47. If you salute your brethren onely what doe you more then doe others doe not even the Publicans so In the verse before our Lord Christ commands the duty of love to all men and in the same way of commanding doth also impoâ—e the duty of salutation not onely of some but all of Friends but Enemies If yee salute your brethren onely what doe you more then doe the Publicans which how fully it speaks to the snarpe reproofe of Quakers that salute none but one another we beleive their consciences will as câ—earely tell them if they be not seared as any observing eye may presently see Mat. 10. 12. When yee come into an house salute it The Apostle Paul almost in every Epistle especially Rom 16 is full of such commands And for the practise of the Saints see 1 Sam. 25 14. David sent messengers to salute Abigails Husband 1 Sam. 17. 22. David came and saluted his brethren Acts 21. 18. when Paul had saluted them he declared c. where you fully see the practiâ—e of Paul â—e first saluted
through beleeving not through working as we have largely proved before against their establishing of their owne righteousnesse And so what is Felix better for all his tremblings And what are these quakings but a fore-runner and fore-taste of that eternall wrath of God which is to fall shortly upon him who resteth under the convictions and actings of the Law but embraceth not the righteousnesse of the Lord Jesus to be found in that at his appearing 3. There is indeed a mention of trembling in a third sense in Scripture as a Cor. 7. 15. where the Corinthians are said to receive Titus with feare and trembling which they grossely apply to their case as also Ephes. 6 5. Servants obey your Masters with feare and trembling which holds forth no more then a reverentiall carefulnesse and obedience These last we mention lest they should charge us with passing over that which they presume to make so much for them In all this Reader we desire to professe that our so large discovery of the nature of quaking is not to discourage any poore soule that under tremblings of spirit is â—onging for Christ but to warne every man of the danger and seduction of these methods which establish such Doctrines and practises as leade the soule into the covenant of workes and leaves them there Pract. 2. Rayling c. Their practice herein is notoriously knowne to whomsoever hath had to doe with them and our selves some of us have had a large measure of this revilings throwne upon us In one Paper of theirs which one of us hath you have all these horrid raylings against the Ministers calling them Priests Conjurers Theeves Robbert Anti-Christs Witches Devills Sir-Simons Serpents Bloody Herodians Searleâ— coloured Beasts Babylons Merchants Wolves Dogs Swine Sodemites c. Reader we are not ashamed of the Gospel of Christ noâ— of the reproach of men because of it But consider how fully they make good that of Jude 13. Raging Waves of the Sea foaming mâ— their owne shame c. though Michael the Aarchangel when disputing with the Devill durst bring no Rayling accusation against him But is not the condition of the Ministers of Christ in England such that we have reason to take up the complaint of David Psal. 57. 4. My soule is amongst lyons and I lye even amongst them that are set on fire whose teeth are speares and arrowes and their tongue a sharpe sword their mouth is full of cursing and bitternesse the poyson of Aspes is under their lips Neither is it onely mentioned as the Saints complaint but as the strict prohibition of the spirit of God Ephes. 4. 31. Let all bitternesse and wrath and anger and clamour and evill speaking be put away from you with all malice As also that of Timothy 2 Tim. 2. 25. The servant of the Lord must be gentle towards all men in meeknesse instructing thâ—se that oppose themselves if God per adventure will give them repentance to the acknowledgement of the truth How clearely contradictory is the way of these men to the rule of Paul when they in all their speaking to men not of their way or that oppose themselves doe fly out in those bitter raylings in calling them Devills damned and that they see the Devill in their Faces and such like expressions So 1 Peter 3. 4. The Apostle calls for meeke and quiet spirits which in the sight of God are of great price But we shall close up this with that of our Saviour Mat. 7. â— Judge not that yee be not judged And Mat. 5. 5. Blessed are the meeke for they shall inherit the Earth Pract. 3. Their pretending upon all occasions to be sent by speciall Commission from God as we shall instance in some cases following more particularly Some of them came to Kendale Church about a yeare agone and pretended they had a Commission to pull downe the Steeple Another Thomas Castley came in the time of the Preaching of one of us to the Congregation at Kendale and had he said his Commission from God to pull downe the Houre-Glasse And the same man came a long mile with no other Message from God as he pretended but this to tell of one of us Thou at an high Priest which words having spoken he went his way Another time he came with a Message from God as he pretended to the house of the abovesaid one of us at which time I was not at home yet confidently affirmed to my Wife that God had sent him and that I was at home Againe also the same man came with the like Message to my House and said that God had sent him to me and that I was at home but it being denied he was by the Schoolemaster Mr. Turner taken â—ver to his house where by providence being presently come home I went to him and asked him What message â—e had from God to me whereat he denied that he had any message to me from God at all Mr. Richard Stookes Minister at Grayrig told one of us that discoâ—rsing with Fox at a meeting appointed concerning his immediate call the said Fox affirmed He was called by a Vâ—yce from Heaven to Grayrig and at his affirming the â—ame the simple deluded soules that were there with him affirmed they knâ—w it to be true he asked them whether they saw any vision or heard any voyce they answered No but all the account they could give of it was That whereâ—â— he was walking towards Firthbanâ—e suddenly he faced about and said he was commanded to â—â—e to Grayrig One of these people when they were lately at Newcastle told a Merchant there Mr. H. T. having on his blacke cloathes that he was a deceiver c. but being told he was no Minister he shuffied pittifully as â—eeing how naked his mistake was layd Concerning this horrid pretence of being sent of God to the commission of abominable practises in Yorkeshiâ—e we referre you to a Booke called The Second Hearing of the cause betwixt the Quaerer and Anti-Quaerer c. In the view of the Stories above-written the Reader may make these Observations 1. Is it the way of the Lord to call men immediately from Heaven on purpose to tell onely of an Houre-Glasse and to have nothing to say but to call a man Priest with no other Message Were ever the Prophets of God sent forth with such triviall messages as these How fearefully is the glorious name of an holy God abused in this particular 2. Is not this to bely the all-knowing God to say in the name of the Lord That one of us was at home when he was not And that he had a Message which presently after he denied againe being demanded what it was 3. How emiâ—ent is that judgement upon the followers of these men that they are delivered up to strong delusions to beleeve lyes themselves and delude others who confidently affirmed that they knew that Fox was so sent as he peetended by an immediate voyce from God and
yet upon enquiry denied they either saw shape or heard voyce 4. That this their pretence of being commanded or sent forth immediately by God is most wicked and vaine and meerly their way to get populer applause or acceptance is plaine For 1. If they be with-held in publique from delivering their message there as they may pretend yet why doe they not deliver it in private or at other times When they came to Newcastle and were with us before the Magistrates they delivered not their message there and they might have had liberty with freedome to come to any of our Houses nay some of them were invited thither by some of us How fully doe they contradict themselves and are faithlesse messengers to their master neither true to God nor Satan 2. If they were under such powerfull impulses of the spirit to speake as they pretend they are that they cannot hold we desire to know how they can now of late forbeare till our publique worship and exercise be concluded At their first breaking forth it was otherwise but since they have found that their speaking in the time of our publique worke is punishable by Law they can now be silent till we have closed up the worke Certainely such politique proceedings doe evidently make plaine that their pretence of an extraordinary command and strong impulses of the spirit are absolute counterfeit either against their owne consciences or by the strong delusions of the Father of Lyes 3. Their usuall charge in publique against us is that we aâ—â—Deceivers and doe teach lyes in the name of the Lord yet when they are charged to produce any one tittle by us delivered that they particularly can call a lye there is nothing that they doe ordinarily produce or can except against us but will presently runne to such expressions as these Thou wearest long Robes and Prayest standing in the Synagogues and therefore they tell us in the name of the Lord we Preach lyeâ— this waâ— fully apparent lately before the Magistrates of Neweâ—stle where John Audland Stubbes and the woman their partner were called and challenged to instance in any one particular of the Doctrine delivered by either of us which they durst affirme to be a lye but had no syllable against it to object and as we could instance in many other cases 4. But would you lastly see their folly in pretending to an immediate light take this following Story George Fox meeting with â—ne Mr. Nichols in Carlile told him that he was an Hypocrite c. he replying asked him if he knew his heart he sayd he did He asked him againe and Fox affirmed againe he did He then asked him if he knew his Name Fox answered I know by thy questions thou art an Hypocrite shuffling so lamentably to evade his question To whom Mr. Nichols answered Dost thou know my heart and not know my name And so shaked him off as a most notorious Impostor Reader they that live in the Countries where these people come or doe reside doe know we might discover much more of their Principles and Practises then what we have done We might pleade against them the fruits of their casting off the Word and way of God and the more because they justifie them in stead of mourning for them Such as George Fox his curâ—ing of Mr Fâ—therstone Miles Ralhead his cursing of master Walker Minister of Kendale very lately in the presence of master Archer and Mr. Cooke Christopher Atkinson a grand leader of this people and a Propheticall Impostor â—or a good while together his very immodest familiarity with to say no more a woman of his way in the sight of a godly Minister at Kendale M. Waâ—â—â—oe The wife of Edmund Adlington of Kendale going naked November 21. 1653. through Kenda'e streets c. but these we have named are the very badge of their profession and we are satisfied that this will suffice to enforce that rule of the Apostle upon every watchfull heart from such turne away VVe shall now adde the reason of our Title and how fully that title of Pharisee which they ordinarily give to others will fall upon themselves will thus appeare 1. The Pharisees it is f 〈…〉 nowne did seperate themselves from the rest of the People upon an account of a conceit they had of their owne surpassing holinesse This is the very reason of their Name as Luke 18. 9. Christ spoake that Parabâ—e about the Publicans and Pharisees unto certaine that trusted in themselves that they were righteous and deâ—â—ised others How fully is this the spirit of these men all that are acquainted with their Principles and Practises know Not any whatsoever being owned of them as Saints but such as walke in their way ptonouncing damnation to all others Let them Reade and consider Isay 65. 5. They which say stand by thy selfe come not neere to me for I am holier then thou these are a smoke in my Nose and as a fire that burneth all the day 2. Their undeniable conformity to the Pharisees is in their knowne rash censuring John 7. 49. When the people had spoken to the prayse of the Lord Jesus the Pharisees presently censure saying This people who knoweth not the Law are Cursed What is this but the ordinary Phrase of Quakers iâ— pronouncing every one cursed and damned that is not of their way Iohn 10. 20. There was a division amongst the Iewes and many of them said he hath a Devill and is mad So Iohn 9. 16. Mat. 11. 19. Behold a man gluttenous and a Winebibber No man dare say that Christ sinned in excesse as to meat and drinke but onely this was their Pharisaicall slander because of his lawfull use of meat and drinke Here you have them againe perfectly acted in pronouncing others cursed and rashly judging the lawfull use of meats c. and appearing the most absolute successors to Pharisees 3. Mat. 23. 13. Christ is there charging the Pharisees for shutting the Kingdome of Heaven against men which is known to be by putting people upon a righteousnesse within them in opposition to that of Christ And how fully this is the very businesse of Quakers we referre you to that Position of theirs in pag. 10. of this Booke But we shall adde that Mat. 5. 20 Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees yee shall in no case enter into the Kingdom of heaven 4. Mat. 23. 15. There Christ pronounceth a woe to the Pharisees for compassing Sea and Land to make one Proâ—elyte which so made is two-fold more the childe of Hell then before Considering the blasphemies of these men before alledged and their wandring up and downe to carry on that designe of poysoning mens hearts with their Doctrines any Reader will see the fulnesse of the parallell 5. Mat. 23. 23. You have another woe pronounced against the Pharisees by Christ for tything Mint c. but neglecting the weightier matters of the Law c. How evidently is