Quakerism the Path-Way to Paganism, Chapter 4

Quakerism the Path-Way to Paganism · Chapter 4

p. 50CHAP. IV. Of the Scriptures.

1. HIs third Thesis (which I finde in some things altered, and more clearly expressed in the second edition, set down in the Apology, than was in the single sheet) containing his judgment of the Scriptures, cometh now to be examined. The Scriptures being owned by us, as a sure Rule, whereby we should try the Spirits; and they giving such clear and manifest Testimony against the Delusions, and bold Assertions of the Quakers; and affording us full and sufficient Ground whereupon to reject their Doctrine, and to look upon them as Impostors; it is little wonder, that we heare them speak so basely of these Scriptures of Truth, as we do. Mr Stalham, in his Reviler rebuked Pag. 1. tels us, that a Quaker denied to his face, the Scriptures to be the word of truth; or, at least, not to all, not to wicked men and unbelievers, no not condemningly. He tels us also Pag. 4. that some said to him, That the Scripture is not the word of truth, but the witness of Gods power: as if that could be the true witness of Gods Power, which were not true, nor the word of truth. He tels us also Pag. 18. sect. 2. that Francis Howgil said, The Scripture is other mens words, that spoke them freely, and Pag. 20. that Richard Farnworth called them in a way of disparagment, a printed bible. So Pag. 23. sect. 3. that Iohn Lawson said, we had nothing to try men by, but the letter, the Bible, or written word, which is natural and carnal. So Pag. 244. he tels us, that some of them, in a book called, a paper sent into the world, Pag, 2. have these words. They are such teachers, as tell people, that Matthew, Mark, Luk and John is the Gospel, which are but the letter: we therefore do d…ny them. And Pag. 250. he citeth these words out of Tho. Lawsons book, called an untaught teacher Pag. 2. To say that the word of truth is called the Scripture, or that the Scripture is called the word of truth, that is a lie. If this man do not approve of these, and the like Expressions of those called Quakers, he is concerned to p. 51give testimony against them, and that directly, that the world may bear witness of his honesty. But we know, what account the Old & N. England Libertines, David George, and the Familists, with whom this man and the rest agree too well, made of the Scripturs.

2. It is commonly affirmed by the Quakers, that the Scriptures are not the word of God, or ought not to be so called. So Fox and Hubberthorn, cited by Mr Hicks, in his first dialogue Pag. 17. where he tels us also, that Nailor in his Answere to the jewes P. 22. said, That it is the devil that contends for the Scriptures to be the word of God. And that this is their common Assertion; and that mainly upon this ground, that Christ is called the word of God. D. Owen also witnesseth this, in his Exercit Apol. Pro. S. Script…r. Adv: Fanaticos Exerc. 1. Sect. 3. which is no new thing for Phanaticks to alledge: for I finde, that it was one of Swenckfeldius's heterodoxies, de Sacris Libris P. 27, 28. and that upon the same sandy ground; as Mr Rutherfoord witnesseth, in his Spiritual Antichrist P. 19. Richard Farnworth said to Mr Stalham (as he reporteth Pag. 3. of his forecited book.) That the Scriptures are the word of God, and eternal life, as thou wouldest have them, thou canst not prove, nor all the Magicians to help thee. So P. 43. he tels us, that one of them, in a sheet, called Christ exalted, &c. P. 4. had these words, He (Christ) is the word, and the Scripture is not; He is the light, and the Scripture is not; He is the Rule and Guide, and Teacher and Iudge, and the Scripture is not, but a Declaration of Him to be so. By which and the like we may see, how low an account they have of the Scriptures; And how fond and absurd this is to debase the Scriptures, under a pretence of exalting of Christ, who seeth not? Seing the Lord spoke in and by the Prophets, unto the Fathers; and spoke by the Mouth of the holy Prophets, Heb. 1:1. Luk. 1:70. And the word of the Lord came unto them, as unto Ieremiah Chap. 1:2, 4. & 2:1. & 14:1. & 29:30. unto Ezechiel Chap. 1:3. & 3▪ 16. to Hosea Chap. 1:1. to Ioel Chap. 1:1. to Ionah Ch. 1:1. & 3:1. to Micab Ch. 1:1. to Zephania Chap. 1:1. to Zechariah Chap. 1:1. & 7:4. & 8:1. and by Haggai Chap. 1:1. And they declared what they spoke, as the word of the Lord; and the Lord owned it, as His word. See moreover 2 Chron. 36:21. Micah. 4:4. Act. 28:25. Esai. 1:20. Deut. 30:8 Num. 25.5. Ier. 23:28. and the like. And seing the Scriptures containe nothing but a Revelation of the will and good pleasure of God,; it is manifest and clear, that they are the Word of God, and should bear that title. To speak nothing of the Law, which the Lord spoke and gave himself immediatly from mount Sinai; what he inspired the Prophets to deliver, and spoke himself in and by them, and moved them infallibly in the very writing thereof, cannot but be the Word of God. That word which was given by immediat divine Inspiration, cannot but beare the name of the Word of God. Nay, this name is expresly given unto the Scriptures; for Mark 7. what is called the commandement of God vers. 8. spoken and written by Moses vers. 10. is called the Word of God, vers. 13. The roll written by Baruch Ier. 36 from the mouth of …eremiah vers. 4. is called the words of the Lord, vers. 6. The sword of the Spirit (which is a piece of the Spiritual armour of Christian souldiers, wherewith they resist the devil, as Christ their Captane did, Mat: 4:4, 7, 10. with an it is written: see also, Mat. 22:31, 32.) is called the p. 52Word of God, Ephes. 6:17. I shall not urge that place, Heb. 4:12. because it seemeth more to be spoken of Christ, than of the Scriptures; though several take it, as meaned of the Scriptures: But that equivalent Expression of the Word of Christ, Col. 3:16. may confirme us in this Truth, as also that equivalent Expression the Oracles of God, Rom. 3; 2. and that, the sincere milk of the word, 1 Pet. 2:2. and that, the word of the Lord, 1 Pet. 1:2…. what else can the Psalmist's speaking to God, and manifesting his affection to his word, useing this expression, Thy word, above thirtie times, Psal. 119. import, but that the Scriptures are, and are to be called, the Word of God? So these equipollent Expressions have the same import; The word which I command you, Deut. 4:2. I have written to him the great things of my law, Hos. 8:12. when the Spirit of the Lord, speaking of the Scriptures, useth these expressions, well spoke the Holy Ghost saying, Act. 28:25, 26. As the Holy Ghost saith, Heb. 3:7. He spoke in a certane Place, Heb. 4:4. He said in David, vers 7. See Heb. 5:6. Exod. 20:1. Deut. …:6. Heb. 13:5. Gal. 3:16. Rom. 10:21. & 15:10. 1 Cor. 9:10. Others of this kinde might be cited. If this man be of another judgment herein, he should clearly express himself, howbeit he thereby dissatisfie some of his Brethren: But instead of this, in his Apology P. 36. he alleigeth, that we but calumniate them; and, speaking in the name of all the rest, he saith, they account them the most excellent writings in the world: but how will he make this agree with their sayings, formerly cited, and afterward to be adduced? He would do well to endeavour some reconciliation; but I see not how he can do it.

3. As for us, we assert, that no Prophecie of the Scripture is of any private interpretation: For they were not conceived by the mindes, nor framed and formed by the Understandings and Reasonings of men; nor were they the product of their Study & Paines, as other books are of their Authors, assisted by the Spirit of God. Howbeit the penmen of the Scriptures studied the writtings of others, as Daniel did understand by books Dan. 9:2. and David was much in the meditation and study of the Law; yea they searched and made narrow enquiry after the meaning of what was spoken and delivered by themselves, so far as concerned their own faith and Practice, as Peter tels us 1 Pet. 1:10, 11. yet the work of delivering the Scriptures, by Word and Write, was not the result of their studious Labour, wherein their Mindes, Judgments and Memories were exercised and busied; nor did these Scriptures proceed from private phancied Revelations and Enthusiasmes; they were not the issue of mens Dreams, Imaginations, Conceptions of fancie, or self-Afflation, because no way of private Interpretation, or Revelation; but on the contrary, holy men of God spoke as they were, not only determined, but moved by the Holy Ghost; and that in contradistinction both from the acts of mens Phancy and Imagination and the acts of their Will 2 Pet. 1:20, 21. The Holy Ghost did Immediatly and Extraordinarily dictat what was written, Matter and Expressions, as well such things, as they had Seen, Heard, Read, Studied and Known before, as these they were Ignorant of, or had forgotten. Hence it is, that the Lord spoke in the Prophets, by the mouth of the holy Prophets; and his word came unto them and by them, see Heb. 1:2. Mark. 14:36. Heb. 3:7. & 9:8. & 10:15. Luk. 1: p. 53v. 70. 2 King. 10:10. & 21:10. 2 Sam. 23:2, 3. and hence it is, that this very word of Prophecy, or Prophetical word, coming thus unto the Prophets, the holy men of God, when it was to become a Prophecie of write, foreign, it was also committed to write, through the Sp…cial acting of the Spirit, singularly mov…ng these Amanuenses; hence the Scripture, the foreign is said to be foreign given by Inspiration of God 2 Tim. 3:16. on which place, the words of Corn: a Lapide are remarkable: God is said (saith he) to have taught the Scriptures because, 1. He stood so by the writters, that they did not erre from the truth in a point. 2. He did excite them, and suggest to them, so as they should write these things rather than those &c. He did so inspire them, that they set down this conception, rather than that &c. 3. He so ordered all the conceptions and sentences and led them so, as that this sentence was first, that next, and the other in the third place, and thus they were set downe orderly one after another; and this is properly to write and make a book: and therefore is the Spirit of God properly the Author of the Scriptures. Hence is it, that the word of God, in the Old Test. is tearmed in the New, the Scripture, or Scriptures, pointing out the word as written, foreign or foreign, whereby we see, that as, in the frameing of the truths, contained in the Scriptures of Prophecy, or as to the matter and thing revealed and written, the holy men of God had the real Inspirations of God; and spoke, as they were moved by the Holy Ghost, or as the Holy Ghost spoke in them and by them, they giving only a concurrence of their Rational faculties: so in the very commiting of the minde of God unto writing, they acted as moved by the Holy Ghost, and not by any acquired Skill or Knowledg, in the art of Grammer or Rhetorik, being herein as a Pen in the hand of a writer, (and therefore ought not to be called the Secondary or proxime Authors of the Scriptures, as some Papists imagine) though the Lord used One to express his minde, in one way; and Another in another way, as he thought meet, and each in a way suteable to his natural Enduements; as he used Esaias to express his minde, in an High, Loftie and Court-like stile; and Amos, being an herd man, to express his minde, in a more Mean and Low stile, suteable to herd men; in all consulting the universal good of the Church, in all ages. Whence it is manifest, that not only the Matter and Things revealed, whether as Truths to be Beleeved, or as Lawes to be Obeyed, are immediatly of God; but also the very Method, Expressions and Words, wherein these truths were uttered, (which even some Papists, as Gregor. de Valentia and Estius Swarez and others confess.) And so the Whole, and every Part, Sentence and Word is of divine Authority, and of a divine Original. Whereby every one may see, how sure the ground and basis of our Faith and Obedience is; how rationally we act, in adhereing to these Scriptures of Truth, rejecting whatever is not consonant thereunto; and especially all particular pretended divine Revelations, which are but the meer product of mens strong Phancies and Imaginations, or of Satans Workings in mens mindes and phantasies: And withall we hereby see the divine Original of this Word of Prophecie, which we must take heed unto, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in our hearts, 2 Pet. 1:19. and must study and meditate upon, day & night Psal. 1. and be well acquanted with, They being the Oracles of God, p. 54Rom. 3:2. and the holy Scriptures, which are able to make us wise unto Salvation, through faith, which is in Christ Iesus, being profitable for Doctrine, for Reproof, for Correction, for Instruction, in righteousness, that the man of God may be Perfect, thorowly furnished unto all good works 2 Tim. 3:15, 16, 17. As also the unreasonableness of those men, who would, directly or indirectly, bring us off this Ground, and have us following the light of that Ignis Fatuus of their Imaginary and Delusory Revelations, which, as they arise out of a mire, so they lead the Man, that followeth their guide, into one, and leave him there.

4. Before we proceed, because, this Man alle…dged, that it was a calumnie to say, that either they denied or undervalued the Scriptures; what Apology will he make for his brethren, who owne the Scriptures only as a declaration of the Saints conditions, witness G. Fox the younger, in the collection of his books P. 59. cited by Mr Hicks dial. 1. P. 19. & account them no better than an old almanack, witness Holbrow cited by Mr Hicks P. 29. and look upon it as inck and paper. See Mr Hicks Pag. 41. and say, that it is dangerous for ignorant people to read them witness Fox and Hubberthorn, in Truths defence P. 101 S…e Mr Hicks ibid. who also in his 2 Dial. Pag. 5. tels us that White head expresly saith in his D. P. Pag. 13. that it is idolatry to call the Bible a means; and that faith grounded on the Scriptures, is but an empty and implicite faith, and bespeaks such persons void of the knowledge of God, Christ, Salvation, and to be yet in their sin; and that such men walk by th…ir own fancies and imaginations. Christ Ascend. Pag. 11. Do such expressions …avoure of any high Esteem, which they have of the Holy Scriptures? if not, let him see to it. But moreover George Whitehead, in his Apology P. 49. said, that that which is spoken from the Spirit of truth in any (viz. of them) is of as great authority as the Scriptures, yea and greater. See for this Mr Hicks 1 dial. P. 28. Will. Pen in his Rais. against Rail. P. 40. cited by Mr Hicks 3. Dial. said That the Scriptures at most, are but a kinde of declaratory and secondary Rule. (This man saith the same, as we …hall heare) and further, The Scripture is the R…le of historical faith; but the light, and Spirit of God, can only be the Rule of saving faith: and againe Pag. 55. That which is more ancient, more universal, and more able to informe, rule and guide, that must eminently be the rule; but that hath been and is the Light within. Therefore, that hath been and ought to be the Rule of faith and practice. So P. 48. Because we deny the Scriptures to be the rule of faith & practice in honour to that divine light, that gave them forth; that we should therefore &c. If this man, think that we calumniat them upon this account, he should tell us, at least, what high and honourable thoughts he and the rest have of them.

5. But what if we finde him upon the matter, saying little less than they, though in more mod…st expressions? He saith, I confess, in his Thesis, That the Scriptures of truth did proceed from the holy Revelations of the Spirit of God: and one would think this a faire acknowledgment; But in his Apology Pag. 36▪ he tels us, that they do not think, that the Authority of the Scriptures doth depend on any Efficacy or Vertue, placed in these Writings, but ascribe it wholly unto that Spirit, from whom they came. What confusion and self contradiction is here? To say, that the Scriptures of Truth are the Revelations of the Spirit of God, and p. 55yet they carry no Authority impressed upon them? What shall carry the Impressions of a divine Authority, if divine Revelations do not? why did he assert, in the preceeding Thesis, that divine Revelation was the formal Object and ground of divine Faith? How can they beleeve, with a divine Faith, the divine Revelations, which they pretend unto? why doth he plead so much for looking after divine Revelations, if divine Revelations have not the stamp of divine Authority upon them▪ But he sayes, they ascribe the authority wholly unto the Spirit: And do not we so also, when we stoop unto the Authority of the Scriptures of Truth, because delivered by the Inspiration of God? when we say, the Acts and Statutes of Parliament have the authority of Lawes, and we obey and receive them, as authenticque Lawes, do we not ascribe the Legislative Authority unto the Parliament? what a fancyful distinction must this them be? and what a Notional difference doth he here imagine? But it may be, by these writings, he meaneth the Paper and Ink? But can he call the Paper and Inck the Scriptures of Truth? or say, that they did proceed from the holy Revelations of the Spirit of God?

6. He reduceth all the contents of the Scripture unto three heads, telling us, that they containe first, an historical narration of the acts of the people of God, in not a few ages, and of several rare testimonies of the providence of God towards them: Forgetting that we have here also a true and faithful Narration of the first creation; and that these examples are instructive. Secondly a Prophetical narration of many things, of which some are past, and some are yet to come: Making no mention of the great and many Promises, nor yet of the threatnings. Thirdly a full and large testimony to the chiefe doctrines of the Christian faith, and that in certane excellent declarations, exhortations and sentences; which by the afflatus of the Spirit were said and written, at diverse times, to diverse churches and pastors, according to various occasions, that fell out. And here is the whole of the high account he hath of the Scriptures, and of their perfection. Not to Meddle much with that here, which he will give us occasion largely to disput of hereafter, I would only enquire, where or in what book, beside the Scriptures, shall we finde the whole doctrine of the Christian Faith laid down? The Scriptures, as he saith, only give testimony to the chiefe Doctrines of Christianity: Therefore there must be other Doctrines of Christianity, that must be found out and searched for elsewhere: but where, I pray, shall we finde these? Againe I would know of him, how we shall know, what belongeth to the chiefe Heads of Christianity: and what not? we cannot know this by the Scriptures; for they are supposed by him, to be chief heads of Christianity, to us, before the Scriptures come, which only, as he saith. beareth testimony to some of them.

7. Further, when he sayeth, the Scripture giveth this Testimony, only in certaine declarations &c. It would seem, we have not our Christian faith from the Scriptures; but all the Articles thereof flow to us from some other Immediat Fountaine; and are founded, as to us, upon some other Immediat Ground; and the Scriptures only give some testimony thereto, and that, as it were, on the p. 56bye, in some certane Declarations, Exhortations, and Sentences. Hence it would appeare by him, that it is not the maine intendment, and principal designe of the Scriptures, to set downe, delineat and explaine to us, the articles of our Christian Faith, and the doctrine of our Religion; and so Iohn was, it seemeth, in a mistake, when he said Iohn. 20: vers. 31. These are written, that we might beleeve, that Iesus is the Christ, the Son of God; and that believing we might have life, through his name. Why hath the Lord thus made known, and written unto us excellent things, in counsel and knowledge? Is it not, that our trust might be in the Lord? and that he might make us know, the certanty of the Words of Truth? Prov. 22: vers. 18, 19, 20, 21. See Luk. 1: vers. 2, 3, 4. Why saith Paul Rom 15: vers. 4. that whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope? For what end, did the Spirit inspire these Holy men, and by or in them speak to us in the Scriptures, if not to give us a solide ground for our Faith to stand upon, in receiving and beleeving the articles of Salvation? Is not the whole of the Scripture given by the Inspiration of God, that the man of God may be perfect, throughly furnished unto all good works 2 Tim. 3:16, 17? Why doth the Apostle Peter say 2 Pet. 1:19. that we do well to take heed unto this more sure word of prophecy? If they be not the ground of our Faith, why are we desired thus to take heed unto them; and to desire the sincere milk of word, that we may grow thereby? 1 Pet 2:2. Are we not said to be built upon that foundation, which the Prophets and Apostles did ministerially lay, by Word and Write? Ephes. 2:20. Thus we see, he layeth no more weight upon the Scriptures, as to the bottoming of our Faith, than he would do upon any good Book, wherein testimony were given unto the chiefe Doctrines of the Christian Faith, by some excellent Declarations, Exhortations and Sentences.

8. In this account he giveth us of his conceptions of the fulness and perfection of the Scriptures, It is observable, that he doth not so much as give the least hint, of any Authority, wherewith the Scripture is cloathed, to lay obligations on our Consciences, to yeeld Faith and Obedience to it, as the signification of the Soveraigne Will and pleasure of the great God and Lawgiver; (and in this is more injurious to the Scriptures, then Papists are, who grant it to be a Rule of Faith) Hos. 8:12. See Psal. 119. throughout, with infinite moe places, and this is in effect to destroy the Scriptures, which are given to us as the Law of God, and must be received as such, with Faith and Obedience. As if they had not been inspired by the Holy Ghost, for this end & purpose, that we might thereby understand and prove what is that good, that acceptable and perfect will of God. Is it not called a Law, disobedience unto and transgression of which is sin? 1 Ioh. 3:4. Iam. 2:8, 9, 10, 11, 12. and 4:11.

9. What he saith of the Scriptures being written to certane Churches and Pastors, upon certane Occasions, which is an old Popish argument, neither will quadrate with the whole of the Scriptures; nor, though it did, will it ground any such inference, that we have little or no interest therein, as our p. 57Law and Rule, as Quakers say: and lest, he think I caluminate, let him take notice of these few Instances, Edw. Borroughs Pag. 47. of his works, saith (as Mr Hicks citeth him Dial. 3. Pag. 58, 59.) That is no command to me, which is a command to another; neither did any of the saints act by a command, that was given to another. And againe, Such as go to duty by imitation from the letter, which was commands to others, their sacrifice is an abomination to the Lord. And againe Pag. 105. he hence inferreth, that they who take up a command from the Scriptures, are in the witchcraft. This is a sufficient proof: And, that that inference of his Brethren is naught, we shall shew afterward.

10. In the following words of his Thesis, he cometh nearer to that, which is the core of the whole of his designe, which is to set up Immediat Revelations and Enthusiasmes, as the ground and adequate Rule of Faith and Manners; and to lay aside the Scriptur…s, as incompetent thereunto: for he tels us, that the Scriptures are only a Declaration of the Fountaine, and not the Fountaine it self: and thence inferreth, that therefore they are not to be accounted the Principal Original of all Truth and Knowledge, nor the adequate primary Rule of Faith and Manners. But what ridiculous folly is this? did ever man dream, that the Scriptures were God, or the Spirit of God? So he reasoneth, as if one should say, The acts of Parliament, or the Lawes made by the Supream Legislator of a Kingdom or Common wealth, are but only declarations of the minde of the Law-givers, and not the Law-makers themselves, therefore they are not the principal Original of civility, or municipality; nor the adequate and primary Rule of government: And who would not smile at this? The Jewes, when they heard the law given by God upon mount Si…ai, might have said likewise; This Law is not God himself, nor the fountaine it self, but only a Declaration of the Fountaine; and therefore cannot be accounted our adequate and primary Rule of Faith and Manners; but we must look after something else, as our Adequate and Primary Rule. …ut I wonder, that the man doth not observe, that this manner of argueing, maketh nothing for his maine designe; for he will not, I suppose, say, (though others speak little less) that the Revelations, which he pretendeth unto, or the light within, which he would have regarded as the Rule, is God himself, or the Fountaine and principal Original it self of all Truth and Knowledge; but only, at most, a Beame of Light and Truth streaming out from the Fountaine: And so the question will only come to this; whether the Revelations or Light within, which he cryeth up; or the Scriptures of Truth, which we plead for, be the Adequate and Principal Rule of Faith and Manners: And if he speak any thing to this question, in his Apology, we shall examine it. One thing I would say here, viz. That this Prime & Principal Original of all Truth and Knowledge, is no Rule of Faith and Manners to us, let be the Adequate and Primary Rule, being considered in it self; but only as declared and manifested to us▪ in manner of a Law, whether written and made legible upon the Nature of Man, and his Relation to the Creator, and to the rest of the creatures; or imprinted upon the Minde of Man; or delivered by Vive Voice, as on mount Sinai; or by writing, as in the Scriptures. God's being the Fountaine and prime Original of all Truth, &c. did lay no bands on Adam p. 58to forbear to eat of the tree of knowledge of good and evil; but there was an express Command given, and Law made thereanent God is, in Himself, and from all Eternity, was the prime Fountain and Original of all Truth and Knowledge; yet was not that a Law or Rule: for a Law or Rule is a relative thing, and supposeth Subjects to be Ruled and Governed thereby, which were not in being from eternity.

11. He talketh further, at the same rate of absurdity, granting that the Scriptures are, and may be accounted a secondary Rule, subordinate to the Spirit, from whom they derive all their excellency and Certainty. But what meaneth he by a Secondary Subordinate Rule? This would import, that the Testimony of the Spirit, which he, and others of his perswasion, do pretend unto, and plead for, is a Rule above the Scriptures: But, how can the Testimony of the Spirit, which they say, they receive, be preferred unto the Testimony of the Scriptures; seing by his owne confession, the Scriptures were written by a divine Afflatus; Is the Spirits speaking unto them more an Afflatus, and so a more Primary Rule, than the Spirits speaking in the Scriptures? This cannot be; for sure, the Scriptures, or Verity declared therein, or the Declaration of Gods minde thereby expressed, is as Immediat an Emanation from the Prime Original Truth, as any which they can receive; for the holy Men of God were as Really and as Immediatly Inspired by the Spirit, in Speaking, Dictating and Writing the Scriptures (we are not here speaking of transumpts, or of translations) as they can suppose themselves to be; if not more. And so all the difference is; that the Inspiration, which they receive, is to them Immediate, but the Inspiration, in the Scriptures, is but Mediate to us: yet sure, when they come to dictate their Inspirations to others, the case cannot much differ. And further, we are taught, that the Inspirations and Revelations, which the Holy-men of God, who were his Penmen in writing the Scriptures, did receive, were not for themselves; for the Lord spoke by them, or in them, to the Fathers, Heb. 1:…. And Peter tels us, 1 Pet. 1:10, 12. that the Prophets, when they prophecied of the grace that should come, had it revealed unto them, that not unto themselves, but unto us they did Minister the thing…, which are now reported: It is confessed, that the Scriptures were given out by the Infallible Inspiration of the Spirit, and that they were given for a Rule; and Paul tels us, 2 Tim. 3:16, 17. that they are able to make us wise unto Salvation, & to make the man of God perfect, throughly fournished unto all good works; whence it is manife…t, that they are a Sure and Alsufficient Rule, and therefore Compleat and Adequate, as to what we are to Know and Beleeve, in reference to Eternal Salvation. But as for their Revelations and Inspirations, whatever they make of them, we are concerned to enquire, whence they come, and whither they go; e…pecially seing they are set up cheek by chole, with the Scriptures; yea and preferred thereto. Nay, when the Scriptures command us, not to beleeve every Spirit, but to try the Spirits, whether they are of God, because many false Prophets are gone out into the world, 1 Ioh. 4:…. I judge it the saifest course, both for them and us, to examine these supposed Inspirations. And howbeit they may imagine, that the Inspirations, which they have now and then received, p. 59or are receiving, are undoubtedly Divine; Yet, because the false Prophets, whereof Iohn speaketh, might have imagined the same of their Inspirations, and Prophecies, it is, at least, possible that they may be deceived also: And if so, is it not every way saifest, to try all by the unerring touch stone? And do…h it not hence appear, that if we speak in reference to their Revelations, the Scriptures are unquestionably the Primary and Adequate rule.

12. He addeth a reason in his Thesis, which he prosecuteth at large in his Apology, viz. That we know the certanty of the Scriptures only by the inward testimony of the Spirit. But this reason is ambiguously expressed, for it may either have this meaning; That we know the certainty of the matter contained in the Scriptures, only by the Inward Testimony of the Spirit: Or this may be the meaning, That only by the Inward Testimony of the Spirit, we know certanely, that the Scriptures are the word of God, or that book, which containeth the revealed will of God. If he take this Reason in the first sense, we may then in part know, what he understandeth by a Secondary and Subordinate Rule, which title, he is pleased, as we heard, to allow unto the Scriptures; & that his meaning is consonant to what Will. Pen saith P. 47. of that book of his, which Mr Hicks citeth Dial. 3. Pag. 48. viz. We dar boldly affirme, that the greatest reason of our beleefe, concerning the prophecies and promises recorded in the Scriptures, is not from any outward thing; but that inward testimony, that we have received from that holy Light within us, to the truth and faithfulness of those sayings: And againe Pag. 48. (cited by Mr Hicks Pag. 50, 51.) Though we do say, men ought to live up to these h…ly Rules, contained in the Scriptures; yet the reason why, is that conviction they meet with from the light of their own consciences. Therefore the light within is both our warrant for Faith in, and Obedience to them: And this upon the mater is the same that Benj. Furley a known Quaker in Rotterdam, saith most plainly in his letter (cited by Mr Hicks, in his Quakers appeal answered, Pag. 16.) There is nothing in the Scripture, that is a duty upon me, or which I am obliged to obey, because there recorded; whatsoever is a command to me, I must not receive from any man or thing without me; Nay, not the Scripture it self: Yea, it is the greatest error in the world, that ever was invented, and the ground of all errour, to affirme, that the Scripture ought to be a Rule to Christians. This is plaine dealing, and so is that of Edward Burrowes, Pag. 62. cited by Mr Hicks ibid. He that perswades people to let the Scr…ptures be the rule of faith and practice, would keep people in darkness; for who ever walks by the rule without them, and teach men so to do, would make void the Covenant of life and peace. Now, if this be his meaning, the Scriptures shall be no Rule at all, not so much as a Subordinate Rule; for it shall hold forth no Truth, calling for divine Faith from me; nor shall it hold forth any Law or Command, obligeing me to Obedience, unless a new Revelation come, or the Light with in me tell me, that such a point is Truth, and so to be beleeved; and such an Exhortation is a divine Command, and so to be Obeyed: And if the Light within me say, that such an Assertion, contained in the Scriptures, is not T…uth, I must not be…e…ve it; or if it say, that such a word of Command is not to be Obeyed, there sh…l be no force of a command in the word. So that, as with Papists, the Scriptures are beholden to their Pope, or to their Church, p. 60for its authority, so as it hath no canonick authority, but what is given to it, by the Pope, or the Church; So with Quakers, the Scriptures are beholden to the Light within for its authority; and no more is Scripture, to be Beleeved and Obeyed as Scripture, but what the Light within saith is to be beleeved and Obeyed: And thus in effect it is not the Scripture, nor the Spirit of God speaking to us in the Scripture, that layeth any obligation on us to beleeve and obey; but only the Light within; so that if the Light within will, any other book, possibly the Turks Alcoran, shall have as much authority to Command our Faith and Obedience, as the Scripture hath Yet I must needs say, we have much more advantage in dealing with Papists, than in dealing with these Quakers; for the Papists have but one Pope, to whose determination they submit; But here every Quaker hath a Pope within his brest And next, we can know, read and understand, what the Pop's determinations are, and how founded, when he is pleased to condescend to give reasons; at least, we can know, what truths he determineth, and what not. But we cannot know, what the Spirit or Light within the Quakers saith; we heare not, and see not, and understand not what it saith; whether it be a white or a blake Spirit, we know not; It may say One thing this houre, and the contrary the next, and where are we then? And what ever it saith, we cannot know, but as they report; and whether their report be true, or not, we know not: Nor can we know; when we have used our utmost diligence to know it To this then are we come at length; That every Quaker hath the Supreame judge of all controversies within his brest, and the supream Law to regulate all duties. So that it is impossible to convince them of an Errour, either in Faith or Practice, out of the Scriptures; because the clearest Assertions of truth, and the most manifest Commands, have no au…hority, but from the Light within them And what that Light saith, we cannot judge, because we neither hear it, nor see it; nor have we ground to beleeve, that they cannot give us a false report of the testimony of that Light. This is, … confess, a master piece of Invention of the grand Impostor, to keep these deluded souls out of the reach of conviction; but such as all sober persons will judge ground sufficient, to look upon that, with a more than ordinary piece of abhorrence; and to flee from these deluded and self deluding creatures. But one thing more I would know of this man, if this be his meaning: Is it any otherways with us, than it was with the people of God, of old? He must say no; seing he hath formerly pleaded for the same formal Object, and Ground to their faith and ours: and then I enquire, might not the people of God of old have put off thus, all the Prophecies, Exhortations, Rebuikes, and Commands, which the Prophets, immediatly inspired, declared unto them, from & in the name of the Lord, by saying, till they had Revelations immediat themselves, concerning these things to be beleeved, or obeyed, they were not under any obligation to notice them? And if so, how could they be charged with Disobedience, Obstinacy, Unbeleef and Wickedness, as we oftentimes finde they were? Againe, how could Christ and his Apostles confirme their doctrine by the Scriptures, Press to a study and search of them, Convince persons of errour by them, and the like; p. 61seing still this shift was as ready at hand for them to use, as it is for the Quakers today? I pray h…m to cleare me, in these particulars, if he can.

13. But if the meaning of his Assertion be, That we know only by the inward Testimo…y of the Spirit, that the book of the Scriptures, is indeed the word of God: what will this helpe his cause? Nothing at all; for the Testimony of the Spirit is a true Testimony; and if the Spirit testifie, that that book is the Word of God, that book must indeed be the Word of God; and it must be the Word of God, before that testimony be given to it; for the Testimony doth not make it such, but witnesseth it to be such: and so, before that Testimony of the Spirit come, the will of God contained in that book must oblige us to Beleeve it and Obey it: for what is the revealed will of God, cannot but oblige such unto whom it is revealed. But if it be said, That even the will of God, contained in the Scriptures, cannot oblige us, untill a new Revelation come to perswade us of the certainty, that it is the will of God. I answere. Then 1. The Assertions of the God of truth, and the Lawes and Commands of the Supream Lawgiver, have no obleiging force upon us to Beleeve and Obey, untill we be perswaded, these Truths and Lawes are Divine; and so the authority of the Lawes dependeth upon, and is derived from the minde of the Subject, and no more shall be law, than he will. 2. Then the Revelation of the minde of God, doth not carry alongs with it its owne Evidence. 3. Then the Second Revelation can as little carry alongs with it its own evidence, as the First, and we must have a Third to give us the perswasion of its certanety; and the Third will stand in need of a Fourth, and so in infinitum; and hereby we shall never come to any certanty, but still fluctuate, notwithstanding of Revelations upon Revelations.

14. He adduceth (Apol. P. 36, 37.) Calv. Instit. Lib. 1. c. 7. s. 4, 5. The French Confession of faith Art. 4. The Belgick Confess. Art. 5. And the Confession framed at Westminster Cap. 1. S. 5. which last he cannot cite without a jibe at these worthy Divines, thereby evidenceing what a Spirit acteth him. But to the point, I say, 1. What is spoken here of the Spirit, is in Opposition to the Testimony of Men, or of the Church, which the Romanists alleiged. 2. They speak not of an Objective certanty, as if before this perswasion wrought by the Spirit, there was no ground to beleeve and receive these for the Scriptures of truth; or as if indeed before this, they had not been the Scriptures of truth: but of a Subjective certanty, and therefore they call it Perswasion and Assurance: now, this doth not create an Objective certainty, but pre…upposeth it, and only helpeth the soul to see that Objective certainty, and rest upon it with full Conviction and Assurance. 3. They speak not of any Immediat Revelation, or Inspiration; but of an ordinary work of the Spirit efficiently effectuating this Perswasion and Assurance. 4. They expresly tell us, that this work of the Spirit is by and with the word, and not an Inspiration distinct and seperated from it; an… by the gracious effects of the word, in and upon the hearts of People, which evidently demonstrate the cause to be divine; and that Word, which hath such Powerful. Noble and Divine Effects upon the soul, to p. 62to be of a divine Original, flowing from that Supream, Verity, or Veracity, and from that Supream Authority, and so to be purely divine.

15. Though this be enough to discover the vanity of this mans Alleigance; yet I shall, for the Readers satisfaction, a little further cleare the matter. There are in the Scriptures such innate marks and evidences of divine Majesty, Power and Authority, whereby, as Light and Heat prove and demonstrate themselves, so the Scriptures evince themselves to be of God by their Light, Life, Power, & Majesty Divine, which is also manifested by these particulars mentioned in our Confession of faith, to wit, The Heavenliness of the matter; The Efficacy of the Doctrine; The Majestie of the stile; The Consent of all the parts; The Scope of the whole, which is to give all glory to God; The full Discovery it maketh of the only Way of Mans salvation; The many other Incomparable Excellencies, and the Intire Perfection therof. These are arguments, which it carryeth alongs with it, whereby it doth abundantly evince it self to be the word of God, as the heavens declare themselves to be of God, not by any voice or testimony, but by the Characters of Infinite Power, so legible upon them, that all that run may read. The Spirit, in working up the soul unto a Conviction and Perswasion, that the Scriptures are the word of God, doth those things. First, He cleareth up the characters of divinity, that are in the Scriptures, formerly dark to the man, through prejudice, or other causes; and so maketh the Object plaine and manifest. Next He conveyeth light into the Minde, whereby the man is enabled to discerne and perceive these Grounds and Evidences, which are the characters of divinity: as a man, when clouds are removed, and his eyes are opened, to see the beames of light flowing from the body of the Sun, is convinced and perswaded that the Sun is arisen in our horizon. Now this work of the Spirit, hath its various Measures and Degrees; not to mention that, which is truely saving, whereby the man is not only Enabled to see the forementioned grounds to a conviction, but, through a gracious Work of the Spirit on the whole soul, is made to close with these grounds with joy and delights and to accept of the Scriptures upon these Grounds with full perswasion of soul, as having this truth, that these Scriptures are the word of God, deeply impressed o… his spirit, and sealed by the Holy Ghost; So that he embraceth them, as the very word of God, and closeth with them, with all Reverence and cheerfull Submission of soul, receiving with faith the Truths there delivered, and submitting to the Commands thereof heartily and cheerfully, through grace. Not to mention this, I say, which as it respecteth the matter contained in the word, and the sutable improvement thereof, is not of our present concernment; this work of the Spirit admits of degrees, whether we consider the Object, or Evidences, which lye in the Scripture, or the Subject, the …llumination of the minde, to see the cleared Evidences and Grounds; for to some the Grounds and Evidences may be more clear and unquestionable, than to others; and some may have a larger Illumination of understanding, and so a greater capacity to see the divine Original of the Scriptures; than others; and hence the Perswasion, or Conviction of this truth, may be greater in some, as more freed from Prejudices, p. 63Doubts, and Exceptions; than in Others, in whom it may be weaker through some admixture. The impression also may be in some deeper, than in others.

16. If any enquire, wherein this differeth from the Opinion of the Quakers? I ans. In those particulars. (1) This, which we speak of, is not the Spirits saying by any new Revelation, Voice, or Whisper or Enthusiastick inspiration, that this, and not that Book is the Word of God; The Quakers speak thus. (2) By their way, the testimony of the Spirit is an Argumentative Medium, or an Inartificial Argument, adduced to prove this conclusion to themselves, that this or that Book is the Word of God; so that they must first Perceive and Feel, that the Spirit saith or witnesseth, this book to be the Word of God; and then they inferre, that therefore it is to be received as the Word of God: But we make no such use of the Spirits Testimony; but Assert, that He so illuminateth the Minde to see the characters of divinity, as withall to work the Assent or Perswasion; and that so, as the Faith, or Perswasion, shall be felt oftentimes, before the man reflect upon the Operation of the Spirit. (3) The testimony we speak of is that Operation of the Spirit, whereby the characters of divine Majesty and Authority, which are natively inprinted in, and do necessarily attend the Sayings of God, are Discovered, Received and Acquiesced in: But the testimony, which they speak of, is distinct from, and hath no connexion with the Objective evidence, which is in the Scriptures themselves. (4) The Quakers Revelation is purely Objective, and New, and Immediat, declaring a new Truth: The work of the Spirit which we speake of, as it cleareth up the Objective Evidence, which is in the Scriptures, by removing Grounds of Mistake and Prejudice, and the like; so it worketh by these Evidences, a Subjective Conviction in the soul, and a Perswasion of the truth, which only the man did not see before. (5) By their Revelation a person getteth no new discovery of the characters of Divinity, which the Scriptures carry along with them, unless it may be by accident: but the Perswasion, which we speak of, is rationally deduced from, and founded upon these Marks and Evidences, which the soul is now made to see clearly, through the Operation of the Spirit. (6) By our way, the Scriptures do not receive their Truth and Authority, neither in themselves, nor as to us, from this work of the Spirit; as they do, by the way of the Quakers: for whether this Operation of the Spirit, whereof we speak, be, or not, the Scriptures are what they are, the very Word of God; as the sun is a shineing sun, and light is light, whether the blinde see it, or not. The word of the Lord is cloathed with Divine Light, Majesty and Authority, whether we see it, or not; & Obligeth us (though as yet wanting this perswasion, and remaining blinde, or blinded with prejudice) to Imbrace and Receive the same; as the Word of God, and to yeeld all due Faith and Obedience thereunto, as to the Word & Law of the great God & Lawgiver: it is true, without this work of the Spirit, we cannot attaine to that heart-quieting Perswasion, and soul-satisfying Assurance of the infallible Truth and divine Authority of the Scripture; yet there is an infallible Truth, & divine Authority, that inseparably attendeth whatsoever is spoken by God, & delivered as Assertions, & Lawes, whether p. 64we see it and beleeve it, or not: And our blindness, though it prejudge us of the rich advantage of Embraceing the Scriptures, as the very Word of God; yet it Endammageth not, in the least, the word of God it self: But by the way of the Quakers, the Scriptures have no Light, nor Authority, in themselves, or to us, until this Second Testimony come: And thus it is supposed, that either the Scriptures have no Characters of Light, Power, Life and Majesty divine, in themselves; or that whatever they may have of this kinde, it is of no force to Oblige us to Faith and Obedience, (which were a contradiction) till we receive this adventious and second Testimony; and so all, who want this, are under no Obligation to receive the Bible by Faith and Obedience, more then the Turks Alcoran, which sure, must be a very wilde and uncouth Position. Let the Reader consult that satisfying Piece of the learned D. Own, of the Divine Original, &c. of the Scriptures Chap. 5. where this is more satisfyingly and clearly expressed.

1…. Now this being the very nature and native result of the judgment of the Quakers; who s…eth not, how absurd it is? and who can be ignorant of the dreadful Consequences thereof, which are so obvious. For if their Opinion hold, Then (1) there was no Ground for that Challenge Hos. 8:12. I have written to him, the great things of my Law, but they were counted, as a strange thing. (2) Then the jewes, wanting this testimony, could not be blamed for saying Ier. 43:2- Thou speakest falsly, the Lord our God hath not sent thee, to say▪ go not unto Egypt, to sojourn there. (3) This might have been alleiged for an excuse of the Unbeleef, that Christ himself did meet with; for the Jewes might have said, we have not as yet the testimony of the Spirit perswading us, that Christs sayings and sermons, are truely divine, or the very sayings and testimony of God; and till we have this, we are not bound to beleeve. (4) This would annul all that Authority and Truth, that is in the Revelation of Iesus Christ, which God gave unt… Him, to show unto His Servants; and sent and signified by his Angel unto Iohn, who bare record of the word of God, and of the testimony of Iesus Christ. Revel. 1:2. So (5) it maketh null that saying Revel. 1:3. Blessed is he that readeth, and they that heare the words of this prophecy, and keep those sayings which are written therein. (6) It confronteth all these places following Deut. 11:18, 19. and 18 19. Ier. 29 19. and 35.15. Psal. 50:17. Prov. 4▪ 20. and 7 …. Ier. 6:19. and 1…:10. and 13:10. Ezech. 3:4.10. with multitudes moe, which might be cited (7) By this meanes, the people of God of old, were no more Obliged to receive the Word of God, delivered by true Prophets; than the lies and dreams of the false Prophets, who were Prophets of the deceits of their owne hearts: and there was no difference to be put betwixt the chaff and the wheat, until this second Revelation came, See Ier. 23:21-32. In a word, (8) This rendereth the whole Scriptures of the Old and New Test. void and useless; as we shall manifest more, when we come to consider, what he saith to the contrary.

18. What he speaketh of the difference among the Ancients, and doubtings, concerning some Books of Scripture, which are now received, can prove nothing, but that through Prejudice, false Grounds, and Mistakes, they were p. 65…ot in case to see and observe these characters of divinity, which others, and possibly themselves afterward, were helped to see. Did ever any pretend the want of new Immediat Revelations, as the Ground, yea and sole Ground, and Reason, why they did not receive these books, as Canonick? or did ever any plead this as the Ground, & sole ground of their receiving of them, as canonick, whether among the Ancients, or Moderne, excepting Quakers, & the like Phanaticks?

19. In his Apolo. Pag. 38. he spendeth many words about his Conclusion, which he gave us in fewer words, in the end of his Thesis, thus, and seing (said he) we do receive and beleeve the Scriptures, because they did proceed from the Spirit: Therefore is the Spirit more originally and principally the Rule: and to make all strong he addeth that philosophical axiome, propter quod unumquodque est tale, illud ipsum est magis tale: and also, in summing up, what he had in the former part of his Thesis, and we have already examined, to wit, touching the Spirits being the Principal Original of all Truth and Knowledge; to which conclusion, he saith, he annexed that axiome: which is not true. But passing this, and what hath been answered already, let us see what truth is here: and first I Observe, That he manifestly confoundeth, the prime and principal leader, with the principal and original Rule. Here he saith that the Spirit is the Principal and Original Rule, & elsewhere, in his Thesis, as we shall hear, he inferreth and that out of Scripture, that the Spirit is the prime and principal leader; & thus, maketh the Principal Cause and the Rule all one: He reasoneth like one; that would prove that the winde was both the Principal mover of the Shipe, and also the Compasse by which the skipper was to steer his course; or like one that would prove that the Master was the principal leader of the hand of the writting Scholar, & then would prove that he were the principal copie too, after the example of which the Scholar was to write, & which he was to eye, while drawing & framing of the letters. Who seeth not what a vast difference is here? Supposeth he that there is no difference here? can he be so blinde as not to see it? What I pray, can be expected of such as found their fabrick, upon such a ground of confusion, but a Babel?

20. Moreover, if we consider the scope he driveth at, we will finde yet more, and more intolerable Confusion: for his maine purpose is to Evince, that the Revelations and inspirations, which he and the rest of the Quakers pretend unto; or that light within, of which we will heare him afterwards talking, is to be preferred, as the more Primary and Principal Rule, unto the Scriptures, which, at most, are but a Secondary, Subordinat and Inadequate Rule to him, as we have heard. Now, if he think to prove this by what he here saith, it is obvious and palpable, that he maketh the Spirit, from whom the Scriptures did proceed, to be all one with the Revelations, which they pretend unto; or with the Light with in, which he and they so much magnifie and cry up: Otherwise all that he here saith is to no purpose, and he but reasoneth from the club to the corner, as we say. Is that Light within, or are the Revelations the increated Spirit? Then we may judge, what thoughts he must have of the Spirit; and doubt, whether he can look upon the Spirit, as the true and living God; or clear himself of wicked Socinianisme, when he thus maketh him the same with a creature; as the Revelation, or the Light within must needs be p. 66Or will he say, that the Light within him is really and indeed the increated Spirit? this must be blasphemy with a witness; and they must be looked upon, as notorious Blasphemers and idolaters; and this must be heard with horrour, and needeth no other Confutation.

21. He would do well to show us, how we shall understand the Spirits being a Rule unto us. Can we imagine, that he is a Rule to us any other way, than by Revealing his Will, giving us Lawes, proposeing Rules, all Obligeing us to Faith and Obedience? and is not the Rule proposed and laid downe to us by the Spirit, Inspireing Instruments to write it, our Principal and Original Rule? was not the Law, given out by Gods owne voice, on mount Sinai, a Principal and original Rule unto the jewes? How or what way is God, or can he be a Rule unto people of Faith and Manners, but by declareing His Minde, in making or proposeing (by vive Voice, or by Inward Inspirations, Revelations, or by Dreames, Visions and the like, or by Writting) Lawes, Ordinances, Rules and Statutes, whereby rational creatures are to regulate both their faith and practice? How was He a Rule to Adam, but by proposeing to him a Rule objectively, in the Creation, in his relation to his Maker, and to the other creatures &c. and by imprinting this Law and Rule into his minde, and writting it in his heart; or by giving him a Law by vive voice, saying, Thou shalt not eat of the tree of knowledge of good and evil? How was he a Rule to Abraham, when He commanded him to sacrifice his son? was it not by enjoyning him, by an express Command? If he knoweth any other way, how the Spirit is to be looked upon, as a Principal and Original Rule, he would do will to acquant us with it. And if no other way be conceiveable, we see the Impertinency of his Argueing; as if one should say The Statutes and Lawes of a Land, are to be Obeyed by the Subjects, because they proceed from the Supream Legislator. Therefore the Supreme Legislator himself is more their Rule and Law: for propter quod unumquodque est tale, illud ipsum est magis tale. Is not this nobly argued? and is not our Quakers Philosophy very quick? and yet a person, that never learned logick, can smile at this, and tell him, that the Supream Legislator neither is, nor can be any other way, a Rule to Subjects, but by making Lawes; and these Lawes are a principal Rule to them, as his Subjects.

22. It might be noted, that by his latine Igitur etiam Spiritus magis originaliter, &c. the Scriptures are acknowledged to be also Originally and Principally a Rule; only the Spirit is more Originally and more Principally the Rule. But to wave the darkness or ambiguity of this expression, we shall accept what he here seemeth to grant, viz. That the Scripture is an Original and Principal Rule: And hence inferre; Therefore it is to be preferred to all Inferiour Revelations and Inspirations, which he and others pretend unto: But if by the Spirit here, he meaneth these Revelations and Inward Inspirations, and therefore he accounteth these the more Original and Principal Rule, and not the Scriptures, he must give us some reason, why he judgeth the Revelations, which he hath, or pretendeth unto, to be more Originally and Principally the Rule, than the Revelations, which are contained in the Scriptures, and by which the Scriptures were given out. Againe, he must shew us a Reason, why the p. 67Revelations, which he pretendeth unto, should be called, or accounted one with the Spirit himself, more than these Revelations, by which the Scriptures were dictate.

23. Before we proceed, we must take notice of one thing further, in his Thesis. There he tels us, that the Scriptures themselves testifie, that the Spirit is that Rector or guide, who is given to the Saints, by whom they are to be led in all truth: And then inferreth, that Therefore, according to the Scriptures, the Spirit is the prime and principal leader. And this is very true▪ but maketh nothing for his Cause: yea it militateth against him; for I would ask, whether he beleeveth this testimony of the Scripture, or not? If not, why maketh he thus use of it as an Argument? Is he of the same minde with other Quakers, who as Mr Hicks reporteth Dial. 1. P. 24, 25. speak thus. Thou mistakest us, we owne not the Scriptures to be our Rule: And whereas thou hast said many things to render us guilty of condemning this in others, whilst we ourselves seemingly allow it to be so, which is but thine own imagination: for when we make use of the Scriptures, it is only to quiet and stop their clamours, that plead for it, as their Rule: But for us, had the Scriptures never been, we could have known what is therein contained. And againe Pag. 48.49. dost thou deny perfection attainable in this life? Is any point more plainly asserted then this, (NB.) in that, which thou callest thy Rule, the Scriptures?—not because I owne it to be so, but thou dost, and I would convince thee by them—dost not thou call the Scriptures the word of God, and thy Rule—I wonder thou should insist so much upon this, since I have told thee, I owne it not as the Rule, only I would convince thee by it. If he be of this judgment, he could not with a good conscience adduce this Argument, where he is thetically laying downe and confirming the grounds of his Faith. But if he be of another judgment, and beleeveth this to be true, I would ask againe. Upon what ground? Is it because the Scriptures speak thus; or because the Light within him, or a second Testimony or Inspiration saith, that this is Truth? If this last be his meaning, he cannot say, that the Scriptures give this testimony, but that the Spirit, distinct from that Spirit which speaketh in the Scriptures, giveth this testimony; for if this distinct testimony did not speak, the Spirit speaking in the Scriptures should say nothing, or what he said should be of no value. Nor can he say, that according to the Scriptures; but according to the Spirit speaking in him, which is distinct and s…parable from the Scriptures, or the Spirit speaking in them, The Spirit is the Principal Leader: And thus his argueing is vaine; and, according to his owne Principles, a Falshood. But if the first be his meaning, to wit, That he beleeveth this to …e true because the Scriptures speak so, then he destroyeth what he hath said; and oppugneth his owne Principal Assertion; for then the Scripture must be the supream Rule of faith; and because of what the Scripture saith, we must beleeve what is the office and work of the Spirit of God; and a new distinct testimony is no requisite, to ground our faith of the truth of this, which the Scripture saith, concerning the Spirits being given to lead the Saints in all truth. This Observation may serve, once for all, both as to his Thesis, and Apology, where he citeth not a few passages of Scripture, to confirme what he saith; as we have seen, and shall see further, but with what p. 68consonancy to his Principles, I see not. As to the thing it self, which here he saith the Scriptures confirme, we judge it a Truth, worthy of all acceptance; But I much questione, if his and our meaning be the same, Partly because of what is said, and partly because of what followeth immediatly, in his Thesis: I shall only ask him: How doth the Spirit lead his people into all truth? Is it by new Immediat Inspirations and Revelations; or is it by clearing up the Rule of the word, by Ministers and meanes by God appointed, Illuminating their eyes to understand it, and by the Influences of his grace causing them Beleeve and Obey the same? If this last be granted, we have what we desire, and his cause is destroyed; for then the Scriptures are our Only and Primary Rule. If the first be alleiged, then the Spirit by a new Immediat Revelation leadeth him into this truth, to wit, That the Spirit leadeth into all truth; and consequently, the ground of the faith of this, is not the testimony of the Scriptures; as he seemeth here to say.

24. But now let us see his grounds, why he will not have the Scriptures to be looked upon, as our Sole and Principal Rule. Pag. 39. he draweth an Argument from the difference betwixt the Law and the Gospel, saying, the law is written without, bringeth condemnation, and killeth; the Gospel is written within, and is Spiritual, giving life &c. Ans. (1.) This is the common Objection of phanaticks against the Scriptures. So reasoned the libertines against whom Calvin wrote, as we see Chap. 9. But (2.) This man must be acted by a vertiginous Spirit; for in the precee…ing Chapter, we saw with what earnestness he laboured to prove that the people of God under the Old Test. were led by Revelations, and how we under the New Test. must be led the same way, because faith is ay the same, and must have the same Object, however the dispensations vary: and I pray, must not the same faith have the same Rule, under various dispensations? (3.) If we under the New Test. must have no written Rule, why did Christ Inspire his Apostles to write to Churches, under the New Testam. and give them legible letters to Read, and to conforme their Faith and Practice unto? why did Luk write, that we might know the certanety Luk 1:4. Why did Iohn write, that we might beleeve, and beleeving might have life? Ioh. 20.31. Why did Christ by his servant Iohn write legible letters to the Churches in asia? Revel 1:1, 3, 4, Were all these Killing Letters? were these Letters of Condemnation? (4.) why doth this man prove his Assertions, or at least endeavour to prove them, by the Letter of the new Testament Scriptures? But it is usual with him, both to Speak and to Act, contradictory to himself and his Principles. Doth he not even here cite new Testament Scriptures Rom. 6:14. and 8:2. and 10:8. with act. 20:32? (5.) we know, that the Law of God, separated from and opposed to Christ, (as several in the Apostolick dayes were seeking to do) is but a killing letter, as the Gospel is also, when abused to the excluding of Christ: and that in the New Test. there is a clearer Manifestation of Christ, as the End of the Law, and as Life, than was under the Law; and we know, that Christ by his Spirit writteth his Law in the hearts of his children, by giving them a Spiritual Principle of Obedience, and this he did also to his owne, under the Law; and all this without annulling the Letter of the Law, as a Rule; as we have showne p. 69elsewhere abundantly against the Antinomians (6.) will he say, that all the Scripture is written in tables of stone? and yet of that doth the Apostle speak 2 Cor. 3. v. 7. the place he hath in his eye. But saith he, Grac… and not the external law is Christians Rule Rom. 6:14. And yet the External Law taught him this, otherwise he citeth this passage, with an evil conscience; but Grace there is not taken for a Rule; but for that Spiritual Assistence, whereby we are enabled to withstand Corruption, and so to be more conformed Outwardly and Inwardly unto the Law; and for the Gospel dispensation, wherein grace is promised and secured, in and through the Mediator, to help in time of need, to more Conformity unto the revealed will of God. But by what authority can he take Grace, here and Act. 20:32. for Immediat Revelations? The grace of Christ and the power of his Spirit, in regard of that Efficacy it hath, to Restraine from sin, and to Constraine sweetly unto duty, is assimulated unto a Law, the native End and Designe whereof is this, Rom 8:2. for thereby his children are Effectually and Efficiently delivered from the Tyranny and Power of Sin and Death. So that this man knoweth not what he saith, when he would reason thus against the Scriptures, as our Rule; for the Apostle in that same Epistle Chap. 13.9. urgeth the very decalogue, as a binding Law, and in several other places of the same Epistle, citeth passages out of the old Test. not only to Confirme his Doctrine, but to Enforce Duty: yea he expresly tels us, that the very Scriptures of the Old Test. are of this use unto us. Chap. 15:4.

25. Before we proceed, and examine what he saith against the Perfection of the Scriptures, in the following Pages, we would first vindicate some Grounds of our owneing of it, as our Rule, which he mentioneth afterward; and also, in the first place clear it to be so, from other Grounds, which he taketh no notice of: And in all this, we have this Advantage, that he hath already granted the Scriptures to be of divine Inspiration, and of Immediat Revelation, and to be the Scriptures of Truth; and so, without manifest Retracting of what he hath said, and Contradicting of what he hath granted, he cannot but assent to all, which these Scriptures of truth say, as truth, and as unquestionable truth: wherefore, if they shall give testimony to their being our Rule, above any thing, that men may fancie as a Rule, the testimony must be true, and we must, without further debate, Acquiesce therein; and while he doth dispute to the contrary, he calleth in question their Truth, and in effect controleth their Truth and Authority. Let us see then, what they say of themselves, as to this? That parable, which Christ adduceth Luk. 16. speaketh faire for what we say; for who would not think, that one riseing from the dead should be hearkened to and beleeved, above all? who would doubt of the divine authority of his Message, especially when calling for Repentance? who could think, that such an One so comeing, and that with such a message: were not to be received, as cloathed with divine authority? And yet we see, by Abraham's answere, in the parable; that Moses and the Prophets are to be preferred; so that if the testimony of Moses and the Prophets, that is, of the writings of Moses and the Prophets, could not to b… Beleeved, such a testimony p. 70with a miracle, would be Ineffectual. Shall we then think, that this word, preferable to such a testimony, as every one would think were unquestionable, should not be rested upon, as our Supream Rule? will any think it reasonable, that we leave this, and betake ourselves to private Inspirations and Revelations, as a Superiour, more Sure, and Full Rule, and Declaration of the Minde of God, concerning Faith and Manners, when all men must see, that they come far short, in point of Light and Certainty, unto the testimony of One risen from the dead; beside that we know not, by any infallible toaken, out of what airth they come? Sure, this should be Madness and Folly.

26. Further, when the Apostle is pressing Timothy 2 Tim. 3:16, &c. to stedfastness in the truth, and to a progress and continuance in the work of the Gospel, he assureth him, that the Scriptu…es, which he had been acquanted with from his child hood, and was the sure ground and rule of his doctrine, would beare him thorow, without mentioning any superiour, yea or collateral Rule, as requisite in this case, saying, they were able to make wise unto Salvation, and to make the man of God perfect: and further as a confirmation hereof he tels him, that the whole Scripture was of divine Inspiration, superiour to which, as a Rule, nothing is imaginable; unless we blasphemously imagine some thing above God. or some manner of Revelation of God's minde superiour and preferable unto that, which is by his Immediat Speaking and Inspiration: As also he tels him, that the Scriptures are able to make the man of God perfect & throughly fournished unto all good works; and so he denyeth the Use and Necessity of the auxiliary supply of any other, whether collateral or superiour, Rule. Sure had the Spirit been, in his judgment, a Superiour and more adequate Rule, he had never attributed all this unto the Scriptures; and that without all exeption of one thing or other. So that place of Peter, 2 Pet. 1:18, 19, 20, 21. evinceth the matter beyond a contradiction: for what can be more ce…taine, as to its divine Authority, than a voice from heaven, and that from the excellent glory? Dar this man & his fellow-confidents Averre, that their private Revelations, whether Dreames, Visions or Inspirations, are to be preferred to such a Voice from heaven, from the Excellent glory, saying This is my beloved Son, which Peter, Iames and Iohn did hear? If modesty will not suffer them to be so bold, let them then forbeare to preferre their Fancies, in point of Rule, unto the Scriptures. When Peter saith, we have a more sure word of Prophecie, a light that shineth in a dark place: and what was this word of Prophecy? even that which holy men of God spoke as they were moved by the Holy Ghost, shall we not then look upon that, as our supreame Rule, which God h…th given out with more evidence, as to us, than a very Voice from heaven, and a Voice, which had full Certainty in its selfe? And shall we be so sottish, as to preferre to this, that which, at best, is but of private interpretation; that is, an Issue of mens Fancies, private Conceits and Enthusiasmes, if not Satanical Illapses and Delusions? This is also plaine from 1 Cor. 4:6. above what is written: which implyeth, that what is written is sufficient and full, as also from Act. 20:27, 35▪ comp. with Act. 26:22, 23.

p. 7127. These, and what formerly hath been mentioned to this end and purpose, this man thinketh good to overlook, as if he had never heard of them. We shall now try, what he saith to others: and First, that plaine Testimony Esa. 8:20. to the Law and to the testimony, if they speak not according to this word, it is because there is no light in them. Whence we see, that, whoever they be that come to us, pretending a divine Commission, we must try what they say, by this word, which is called the Law and the Testimony, and if they speak not according to it, let their pretensions be never so high, they are to be rejected, as dark, and as coming from darkness. So that the Law and the Testimony is the Supreme R…le. To this he saith, we have not proven, that by the Law and Testimony is meaned the Scriptures. As if any, that ever read the Bible, could be ignorant, what is all along meaned by these words. But granting this, he hath another reserve viz. That the Law was in a more special manner given to the jewes, and more principally, than to us. And hence forsooth, he will retort the Argument against us, thus, Seing they who were under the Old Covenant were to try all by the outward Law, we, who are under the new Covenant, are to try all by the word of faith, which is within us. And thus the man rants in his reaving, contradicting what was the great pillar of his discourse, upon the preceeding Thesis; and making differences without ground, as we lately manifested; and with all destroying by his owne expressions, what he mainly intendeth: For the Word of Faith, that he speaketh of, is distinct from Immediat Revelations, and these words, which he eyeth, cited by Paul Rom. 10. were spoken to the people under the Law by Moses Deut. 30. v. 14. and so were true of them even then. Hereby also he proveth more than he ought; for if this Argument hold, the Scriptures shall not be so much as a Lesse Principal and Subordinat Rule, which yet he granted it to be; or he must say, the case is so altered under the New Testament, that what was a Principal Rule then, is now only subordinat: but whence will this be Evinced? And will it not hence appear probable, that what is now Principal to us was Less Principal to them, that is, the Immemediat Testimony of the Spirit? Let the man rid his feet here, if he can: as for the 70 Version, we have nothing to do with it. if he will lay any weight upon such a corrupt Version, he should not challenge other versions, that agree better with the Original. But I wonder how the Man can think, that that Version, which saith, the law was given for an help, shoul… confirme his Opinion, which is that the Law was given them as a Principal Rule, even above the Spirits Revelations?

27. Another argument to prove the Scriptures our supream Rule, is usually taken from Christs saying to the Jewes Ioh. 5:39 search the Scriptures, for in them ye think, ye have eternal life, and they are they, that testifie of me. Where C…r…st referreth them to the Scriptures, that word of God, which should have been abideing in them, verse 38. as to a Rule, whereby he was content that his doctrine should be tryed, and judged: and if even Christs Doctrines should be tryed by the Scriptures, who will think it unreasonable, that private Enthusiasmes should be so tryed? and who can then deny, this privilege of the Scripture p. 72to be our Rule? what saith he to this passage? He imagineth that Christ reproveth them for having too great a veneration for the Scriptures; Quite contrare to vers. 38, 46, 47. and to the very word of command, search the Scriptures, and to his owne Concession granting that it was their Principal Rule. It is laid to their charge that they would not come to Christ, and one Reason of their Unbeleefe is given, viz. that they did not search the Scriptures, which did testifie of Him, & that notwithstanding they professed & acknowledged that the Scriptures pointed out the way to eternal life. But againe he tels us, that foreign search, is by some taken to be in the Indicative mode, and not in the Imperative. Which forgery of Papists the cohesion and scope of the words doth abun…antly redargue, and Tolet and Maldonat both confesse that Chrysostome, Theoph. August. and all weighty Authors, except Cyril. understand it imperatively. To …is passage of Christs here we might adde others, where he confirmeth his doctrine by the Scriptures, elsewhere cited, and the following verses where he tels them, that Moses by his writings should accuse them, & that their not beleeving of Moses's writings was a cause why they did not beleeve Christs words verse 45, 46, 47. we might adde also Paul and other Apostles proving their doctrine from the Scriptures, and Paul's affirming that he spoke nothing but what Moses the Prophets said. But these, and the like, have been cited already: let us take notice but of what the Apostle Iames speaketh concerning this. He accounts the Word of Truth, that, by which we are begotten Chap. 1:18. and Would have us doers of it, and not hearers only, otherwise we shall but deceive our selves vers 2…, 23. and then vers 25. calleth it the Perfect Law of liberty, wherein we continueing, and being not forgetful hearers, but doers of the work, we shall be blessed in our deed. So Chap. 2:8. He calleth it the Royal law, according to the Scriptures, which say, we should Love our Nieghbour, as our selves; and if we do otherwise, we commit sin, and are convinced of the Law as transgressours: and vers. 10:11. he sheweth us, that by the Law, he meaneth the decalogue, See also Chap. 4:11:12:

28. Another passage of Scripture confirming our point is Act. 17:11. where it is spoken to the commendation of the Beroans, that they searched the Scriptures, to see if Pauls doctrine did accord therewith: which clearly expressed the Scriptures to be that Rule, by which even the sayings of such, as pretend Immediat Revelations, ought to b… tryed; though he thinketh, that hence it will not follow, that they are our Only and Supream Rule: But he thinketh best to chant over againe his old Song, viz. That these were Jewes, to whom the Law and the Prophets were a Rule, in a more special manner: The uselesness of which Evasion hath been showne: And further, he must grant, that these Christians were under the New Testament or Covenant; and so cannot say, that it is the Priviledge of Christians under the New Testament to be from under the Law of God, as their Supream Law and Rule; for notwithstanding that these here had received the word spoken by Paul, yet they went to their Supream Rule to have full Confirmation and Perswasion: and upon this account are highly commended, and hereby became beleevers vers. 12. What he speaketh Pag. 50 of Heathens, and particularly of the Athenians, who received not the p. 73Scriptures, and therefore were not dealt with by the Apostle upon that ground, is Impertinent; for he granted that the Law was a Principal Rule to the Jewes; & yet he knoweth, that all other Nations did not submit unto it: and he cannot say, that the Chiefe and Only Rule was more different than, nor now. But he supposeth, that when we speak of the Scriptures as our Rule, we do wholly exclude the Law of Nature, and the Revelation of God's minde written on the works of Creation and Providence, and imprinted into the heart and minde of man: as if the Scriptures did not comprehend the other, and give a more clear and distinct Explication thereof? Doth not the Scripture tell us, that Gods works reveal …omething of Him Psal. 19:2, 3, 4, 5. and 147:10. &c Iob 37. and 38. and 39. Act. 14:15, 16, 1…. Rom. 1:18, 19, 20. and 2:14, 15? And hence also we see that the very Law and Light of Nature, hath the Authority of God with it, as being a Revelation of his will, though dimme, and but in part; so that such as had no other, are judged and condemned as trangressours thereof: But this is without any prejudice to that Word, which God hath magnified above all his name, or what declareth Him Psal. 138:2. and wherein, what was but darkly held forth in nature, is more clearly and distinctly expressed; beside the many other Revelations concerning the Institute worshipe of God, and the way of Reconciliation, and many other things concerning God, and his Relations to us, and our Duty to him, which Nature could never have discovered, and which are fully, and clearly held forth in the written Word. What argueing is this? Because the Gentiles have not the Scriptures, which are the Full, Clear and Comprehensive Revelation of the minde of God: therefore they are not our Supream & Only Rule? It is observable, how this Man, in the end of this §. 8. will no more have the Scrip…ures to be our Rule, then the heathen Poets, a sentence out of whom Paul adduced, to convince the Athenians; and so contradicteth all that he hath said, both as touching the Law and Word of God its being a Principal Rule to the Iewes, and among the rest, to the Bereans; and a Subordinat Rule to us. We should have work enough, should we do no more, but observe this Mans inconsistencies and self contradictions.

29. We returne now to examine what he saith against the Perfection of the Scriptures, whereby he would prove it to be no Canon to us §. 3. &c. Pag. 40. &c. And here he must give us leave, to improve the advantage we have of his Concessions: for while he granteth the Scriptures to be Truth, he must needs grant, that what testimony they give of themselves, must be true; and if they assert their owne Fulness and Perfection, as to the ends, for which they were appointed, as we shall now shew they do, he is as much concerned, as we, to answere the Objections to the contrary, and to vindicate the Scriptures to be Perfect, according to the testimony they give of themselves. But it is obser…able, how these Quakers joyne with Papists to decry the Scriptures, and their Perf…ction; and with the Iewes also, who, in their corrupted stated, cryed up an Oral Law, as they called it, above the written Word: It is true, their Faces seeme to look to distinct airths; but with Samsons foxes their tails are tyed together, to consume the Scriptures of truth. Our Quakers cry up their, Inward Revelations, or the Spirit within them, as above the Scriptures; So p. 74do the Papists cry up the Spirit in their Church. See Mich. le jay praef. ad opus biblic. and Morinus. …ut let us see by what Arguments the Scriptures prove themselves to be a Perfect Canon and Rule. That place of Paul 2 Tim 3:16, 17, is enough to confront all that this Man can say against their Perfection. For what is able to make wise unto salvation, to make the man of God perfect throughly fournished for all good works, is, and cannot but be, a Compleet and Perfect Rule. But Paul positively and expresly asserteth this of the Scriptures: nay moreover, he cleareth and confirmeth it by enumeratin… all the necessary and useful Effects of the Scripture, which he reduceth to foure heads, to doctrine and Reproof, in reference to matters of Faith; the one concerneth the declaration and confirmation of Truth; the other the rejection and confutation of Errour: and then to Correction and Instruction, in reference to Manners; the one concerneth Evil actions, for which men are to be reproved and corrected, the other concerneth Good actions, wherein we are to be instructed. Against this place, t…is man hath not a face to speak; only in the end of Pag. 46. he hinteth, that by the Man of God here is meaned the Spiritual Man, and not a Carnal Man: Which is nothing to the matter, for though none but a Spiritual Man can improve the Scriptures aright, yet they remaine in themselves, a Compleet and Perfect Rule; yea this confirmeth their Perfection and Necessity, that even the Spiritual Man, and he, that is most advanced, is made perfect by them, & standeth in need of them, as his Rule. And sure in this mans judgment, they must be more a Rule to Quakers, then to any others; for these only are men of God, with him. The same may be cleared from Ioh. 5:39. of which before, and Ioh. 20:31. But these are written, that ye might beleeve, that Iesus is the Christ, and that beleeving ye might have life; through his name. So that the Sufficiency of what is writen, concerning Christs Doctrine and Actions, unto salvation, clearly confirmeth the Perfection of the Scriptures; nothing needeth be added to that Rule, which is a Sufficient Ground for our faith, that we may come to life, But the Scriptures are a Sufficient Ground for our faith, that we thereby may be saved. For this end also compare these following passages, Luk. 1:3, 4. and 16:29. Act. 1.1. Rom. 10:17. Ephes 2:19, 20.

30. Nay, not only so, but the Scriptures do in express tearmes Assert their owne Perfection Psal. 19:7. The Law of the Lord is perfect converting the soul: must no… this man be effronted, that with Papists dar openly say, the Law of the Lord is not perfect; and, as if it were not enough to contradict Scripture, will goe about to prove, that the Scriptures of truth do not speak truth? Adde to this, these passages, wherein men are expresly prohibited, to adde to this law; such as Deut. 4:2. and 12:32. Prov. 30:5, 6. Rev. 22:18. and others of the same import, as Gal. 1:8. Mat. 15:6. So that it is hence cleare, that the Doctrine, contained in the Scriptures, is full and Compleet, for to it nothing must be added, not must any thing be diminished therefrom. Now to these, this Ma… replyeth with Bellarmine, That Iohn in the Revelation meaneth only, that particular book, That notwithstanding thereof, the Pr…phe…s of old did adde their Prophecies. But how vaine these shifts are, who seeth not? Seing what is spoken of that Book, and elsewhere of the Commands of God, is consequently to be p. 75understood of all: and as none might adde to the law delivered by Moses, nor to the Word held forth by the Prophets, so the Canon being closed, and the same prohibition renewed at the close thereof, we are assured hence, that the Canon is Perfected: as for the Prophecies of the Prophets, these were properly no Additions to, but Explications of the law of God: and beside, the Lord did not binde up his owne hand, when he tyed up mans, from adding or diminishing. But he tels us further, that there were Prophets even after Iohns dayes, and at the Reformation, and since. Which is nothing to the purpose; for these, who foretold events, took not upon them to prescribe thereupon doctrines to others; nor did they make any such Revelation the Ground and Rule of Faith and Manners, ei…her to themselves or others; far less did they plead upon this account, against the Perfection of the Scriptures, as our Quakers do. Wherefore it is manifest, that the Spirit of Divination, which t…ey plead for, is a corrupt Antichristian Spirit. But in end, he sayeth, that these places are to be understood only of such as adde new doctrine, contrary to the old, of such as adde humane words to God's; but not of them, who only bring a new and more copious revelation of ancient doctrine. As if additions of new Revelations to the canon, did not …eclare the canon Imperfect. This is the same, which Bellarmine and other Papists say for their Traditions, viz. That they are not Additions, but Explications; & yet both their Traditions, & our Quakers new Revelations, must thereby be as highly valued, as the writtings of the prophets and Apostles, which were but further Explications and Revelations of the same old foundamental doctrine, deliverd by Moses ▪ and thus what our Quakers do deliver by such Revelations, as they pretend unto, must be looked upon, as of the same authority, with what the holy men of God spoke, as they were moved by the Holy Ghost; and with the Scriptures, which are of divine Inspiration: and what they speak thus are not mens words, but Gods, and must be received, as such, though they contradict what we have registrate in the Scriptures of truth. Here is prodigious, and blasphemous Audacity, beyond what Papists, though audacious enough, dar be guilty of; for they willingly grant, that there is no place now left, for adding to the Scriptures, or doctrine delivered by the Prophets and Apostles, any new Prophecies, or Revelations. But I would ask him one thing; If he speak truth here, when shall our Canon be compleated, that no more needs be added? Sure it must never he Perfected, as long as they live▪ or the time will come, when they will need no moe Revelations, and consequently, according to their doctrine, will nead no more help of the Spirit, or of the Light within; or that the Revelations, which they shall then have, will be useless, Let him unriddle this mysterie, if the can.

31. Before I speak any more of their unreasonableness in this, I would first see, what Grounds he hath, to decry the Perfection of the Scriptures, Pag. 40. &c. He tels us first, That there are innumerable things, which in reguard of particular circumstances, are of great consequence unto Christians, and yet there is no precise rule in the Scriptures concearning them, But did ever any Rational man suppose, that this was necessary to a Compleet Law and Rule, to determine particularly and precisely of all and every particular action, considered as to all its particular p. 76and individual circumstances? Reasonable men will say, that it is enough, if it determine of a…l specifick actions, and give general rules, by which judgment may be made of all individual actions. now this the Scripture doth richly and abundantly. But he adduceth an instance to the contrary thus, of a Minister called to preach, (the necessity of which office and ministrie himself denyeth, though he make use of this argument, ad hominem) who can produce no call out of the Scriptures; nor will the qualifications required of Min…sters, evince that this man in particular is called nor can he be certaine that he is endued with these qualifications, without the testimony of the Spirit: and though he be endued, and called, no Scripture can tel him, when and where he should pre…ch: Generals will not serve here, for he may sin, when doing this or preaching here, when he should be doing that, and preaching in another place. Answere. (1.) I might tell him, that by his reasoning here, he must grant, that he and the rest of the Quakers must have a Real, New, Distinct and Particular Revelation, for every action, every word or silence, every thought or no thought; and so for their Eating, Drinking, Sleeping, Wakeing, Walking, Sitting, Standing, Looking, Hearing, &c. or their rule shall be as imperfect, as ours; for in all these, and in respect of their circumstances, they may sinne, and so bring condemnation on themselves: and yet, as we will hear afterward, he dar not say so much. His saying that the Instance, which he hath adduced, is a matter of greater moment, will not helpe the matter, for, if he will, I shall prove to him, that in the least of these particulars I have hinted, he can sinne against God; and that is enough, by his owne confession here, to render the matter momentous. (2) To him, it is true, who denieth the Ministrie it self, its Work and Exercise, it cannot be that the Scriptures should Regulate particular persons, in their taking on of the Office, and in the Exercise thereof: But to us, who owne this, as an Institution of Christ, and shall in due place vindicate it from his Exceptions, there is no Impossibility in the matter: For we can prove from Scripture (and shall do it, in due time, and place) that there is such a standing Ordinance in the New Testament. That there is an established Order, whereby persons shall be duely Invested with the Office: That there are certaine Qualifications required in the Person, who is to be admitted to the Office: That there is concurring an inward Work of the Spirit, inclineing the man, whom the Lord calleth, unto this Office, upon pure and spiritual grounds, and motives, and for holy and heavenly ends; and this may be cleared also out of Scripture: Ther… are passages of providence and circumstantial Works of the Lord, (which are great, and sought out of all them, that have pleasure therein Psal. 111:2.) which speak out God's minde, as to circumstantial individual actions: There are many General Rules, which must be applied by Christian Wisdome, Prudence and Discretion, according to exemplary instances registrated in Scripture: so that a person, walking in the Light of the Lord, and hanging upon Him singly for Light to understand the Rule, and Wisdome to regulate his individual Actions thereunto, shall see and be convinced of the Perfection of the Law of God; and abhore the thoughts of tempting of God, by looking for, or asking New and Immediat Revelations; yea, and if any thing should occurre, p. 77that, by reason of its unusualness, should seem to be some what extraordinarie, and have some farr-resemblance unto that, which some would call a Revelation, will not rest, till their Obedience be bottomed upon the unerring Rule, and look upon such unusual manifestations as Confirmations, rather than Grounds, for their Faith and Obedience. And in this, the Lord may think good to consult the weakness of such well meaning persons, who cannot see that in the Rule of the Scriptures, as particularly applicable to their case, which Others, more mighty in the Scriptures, and of more spiritual sharpnesse, would easily discover. All which tendeth to the Confirmation of the Fulness and Perfection of the Rule; and no way to the crying-up and owneing of Inward and Immediat Revelations, to the disparagment of the Law of the Lord, which is Perfect. Matters than being thus, & the Scripture-Rule able to regulate, as a Rule, when studied and wisely improven, in all the particulars by him mentioned, as might be showne: (Nay more, might by shown, that the Scripture can sufficiently Regulat the Christian deportment of every servant maide, as to the very sweeping of the house) how much more shall it be sufficient, to Regulat a Minister, the Man of God, as to all his Deportment in the house of God? What needs more to shame this effronted man, than to recommend to his serious thoughts, (if he will do this upon my Recommendation, without a new and distinct Revelation) the study of these words of Paul, already cited 2 Tim. 3:16, 1—.All Scripture is given by Inspiration of God, and is profitable &c.—that the man of God may be perfect, perfected, or thorowly furnished to all good works. If this be true (and I doubt he hath the forehead yet, to say otherwayes) he may see Paul here answering all his Instances, and telling him, that his Allegations are not true, And if he will not beleeve Paul, immediatly Inspired, it were unreasonable in us, to expect, that our more particular confronting his alleiged Instances out of Scripture, should prevaile with him: and, as for Others, who rest satisfied with the Testimony of the Apostle, it were needless for us, upon this light occasion, to digresse further unto a scriptural discovery of these things. Thus then we might have dismissed him; But for further satisfaction, to the Reader, we shall goe on, and see what he saith more:

32. He tels us very honestly, that Paul saith 1 Cor. 12. that every member must have its owne place, in the Church, (and consequently their Church must be a monster, that hath no distinct members & every member must performe its owne function, or else cause a schisme in the body: and againe, That the Lord will have each of his servants do the work, which he putteth him to. Which who can deny, but Quakers, who counteract this (as is, and shall be abundantly showne) I know not: and againe to the former purpose, he citeth Rom 12. And we thank him for it: But with all he addeth, that no Scripture can tell him, whether he should attend exh…rtation, or Prophecy, or ministry, or doctrine. And this is very true; for he is no Church Officer, of whom the Apostle there speaketh; and having none of those gifts of Office, he hath nothing to do with the Work, peculiar to these Offices: But others, whom the Lord, according to the Order established in His house, (whereunto this man is both a stranger, and an enemy) hath called to Prophecy, and Teaching, or Exhorting, should p. 78wait upon it, and performe their work; according to the proportion of faith; and such as are called to Ministry and to Giving, should wait upon it, and do it with simplicity & cheerfulnesse; and these who are called to Rule, should do it with diligence. Could not the man read this in the text? But he would say. The Scriptures say not that Iohn, Iames or Peter should take on this, or that Office, Nor (say I) is this required of a Rule, as such, But how Iames, Iohn or Peter shall know by the Scriptures, that God calleth them to this or that imployment, I have showne above.

33 But the weightiest point of all is, Pag. 41.42▪ That the Scriptures cannot give a man any certainty, that he is in the faith, and an heire of Salvaton. And as for me, if the Scriptures, give not full Certainty, in full measure heaped up, and running over, so farr as is competent to a Rule to do, I shall despaire thereof. What, are there no marks given in Scripture, whereby this may be known? Yes, sayes he, But who shall perswade me, that I have those marks? that I beleeve, that I obey, &c. Is this man in his wits, that thinketh, this should be done by a Rule? Thinks he the Lawes of the land must say, that Robert Barclay is a Quaker, or that this or that man hath broken this, or that Law? If Robert Barclay had murthered a man, and were impannelled thereupon, would he think it a defence good enough in Law, to say, that in all the Acts of Parliament, nay nor in all the Bible too, it cannot be read that I Robert Barclay have murthered such a person: Therefore, t…e inference that I must die, is founded upon no Law? What shall a rational man think of this ridiculous Folly? What doth he next? He citeth our Confession of faith, Chap. 18. Sect. 2. shewing how Assurance is had; to which I heartily subscribe: for, as I shall be loath, with this ignorant Man, to confound the work proper to the Spirit of God, with that which is proper to the Rule of the Scriptures; so I shall be loath, to decry the Scriptures, and rob them of their due, as this man doth, under a pretext of setting up the Spirit: or to deny to the Spirit of God any of his gracious works, in the souls of his owne, whatever this man think, under a pretext of maintain…ng the Scriptures Perfection. I only here assert, and maintaine, the Scriptures Perfection as a Rule, granting to the Spirit, with all cheerfulness and readiness of soul, all that work which the Scriptures teach me to do; and therefore, I grant, that the Spirit beareth witness with our Spirits, that we are the children of God, Rom. 8:16. and what can be rationally deduced from, 1 Ioh. 4:13. & 5:6. which he citeth. I know, that it is the Spirit that causeth us know the things, that are freely given to us of God, 1 Cor. 2:12. I assert, that He is the earnest in our hearts, 2 Cor. 1:22. and that beleevers are sealed with the holy Spirit of promise, Ephes. 1:13. and that by him they a…e sealed unto the day of Redemption, Ephes. 4:30. But all this is his peculiar work, and by no shew of reason can or should be expected of a Rule: as any man of ordinary judgment may see.

34. But §. 4. Pag. 43. He tels us, that neither deaf persons, nor idiots, nor Infants, can make use of it, as a Rule, and yet some of these may be saved. That some of these may be saved, and are, I shall be loath to deny: but what will this say, for the Imperfection of the Scriptures? Did not Paul know so much, p. 79when he spok of their Perfection? Or did not the Spirit of the Lord know this, when he inspired David to say, Psal. 19 that the Law of the Lord was perfect? What I pray will his Revelations helpe the matter, as to Infants and Idiots? Are they capable of such? Were there none such among the Jewes? And yet he granted, that the Law was a Primary Rule to them, and consequently Perfect, (for he deduc…th its not being a Principal Rule, from its being Imperfect, and therefore, when and where so ever it was a Principal Rule, then and there, it was also a Perfect Rule.) Thus the man, in stricking at us, woundeth himself. But what in case any of these persons kill a man, what would the Law of the land do unto them? would it punish them? I think the Law of the Lord should warrand them, if they did right. And shall the Law of a Land reach persons, that cannot make use of it; and God's Law not? What use can Children, or Mad men, or Idiots make of the Light within? As for deaf persons they have Natures light, and that is part of God's Law; and if they have eyes, they can see many things, that may instruct them; though they cannot read the Bible, which was never penned for their immediat use, nor yet for the use of Infants and Idiots. But the saying that God can, and when he will doth, supply the want of Scripture, as of other of his Appointments & Ordinances, in these extraordinary cases, can be no impeachment either of the Usefulness or Perfection of the Scriptures. Our Quakers will account their books and exhortations useful, if not necessary; and yet he shall hardly perswade me, that deafe Persons, or infants, or idiots can make any good use of them.

35. To the same end, he mentioneth next, such as cannot read. And can he demonstrate that there were none such, among the Iewes? and can he tell me, what this derogateth from the Perfection of the Lawes of a Land? and I pray him tell me, if he thinks, that such as cannot read, and yet live, where the Scriptures are, or within the Church, can violat any of the precepts contained in the Scriptures, or not? If they can, & shall be punished of God therefore, did not the Scriptures oblige them? will their not being learned, and able to read, prove a sufficient plea for them in the day of accounts? If not, then the Scriptures remaine a Rule to them, and if it remaine a Rule, it must remaine a Perfect Rule, for all that this argument concludeth; which, if it conclude any thing, will conclude, that the Scriptures are no Rule at all to such. And as for the disadvantage such are at, in the knowledge of the Rule, they must blame themselves, the Scriptures cannot bear the blame, that they will not learne to read them; no more than it can bear the blame of such as can read them, and will not.

36. After this he …aketh together a number of things. Such as peoples Ignorance of the Original Languages; Errours in Translations, whereof our owne is not, in his judgment, free; Various Readings in the Originals; difference among Learned men, about the Points in the hebrew; and about the Original authenticque of the Old Test. Some pleading for the …o▪ others for the Hebrew: and he might have added the Papists pleading for the Vulgar latine Version for both old and New Testament. All which can plead nothing against the Rule of p. 80the Scriptures, as every one may see: only …t can be hence inferred, that we are at some disadvantages, in understanding some things in the Scripture: and by this he rather disputes against the Providence of God, and his Goodness, that did not prevent these evils, than against the Canon it self; for he cannot deny, th…t the Canon was once written by men inspired of God, in one language or other; nor will he say (…s we shall hear shortly) that what was so written, was written only for the good of these Persons or Churches, to whom they were especially directed: Beside that these Exceptions have been sufficiently removed by Learned Men, particularly, and that shortly and plainly, by the learned D. Owen, in his book above cited. Himself calleth them the Scriptures of truth; and §. 2. Pag 38. he both wondereth and praiseth God, that they are, by the good providence of God, keeped so pure and uncorrupt. Yea Pag. 47. §. 6. he confesseth, th…t what errors are creept-in, through the injury of the times, are but small, especially in substantial matters. So that notwithstanding of all, which he hath said, the Scriptures are able to make us wise unto salvation, and what nee…s more? what would he hence inferre?

37. Towards the end of Pag. 44. he tels us, what he would hence conclude; viz, That Christ, who promised to be with his own, and to lead them in all truth &c. would never leave them to be led by a Rule, obvious to so many doubts. And yet we see, he hath done so; for we know no other Rule, wh…ch Christ ha…h given, whereby to point our unto us, the Way, and Counsel of God. But he addeth, t…at Christ hath therefore given his Spirit; for the Principal and chief Leader. And I say the same, and account it a saying worthy of all acceptance. The Spirit is the Principal, Chiefe & Only Efficient Leader, Giving, and implanting a new principle of life, and grace in the soul, Reforming & Regenerating the whole man, as to his Understanding, Will and Affections, Sending and conveying new Influences of Life, Light, Strength, and Comfort, whereby the Ignorant and blinde are made to see the way, wherein they ought to walk; the fainting and weary get new power and increase of Strengh so as they run and are not weary, and walk and are not faint, the Sick and swooning christian is made to revive, and become strong in the Lord, and in the power of his might; the Dejected and sorrowfull Mourner is made to sing in the wayes of the Lord, through the Consolations of the H. Ghost: but all this is consisting with & no way derogatory to, the Vse & Necessity, Fulness & Compleetness of the Scriptures, as our Rule, & Law. Here lyeth the ground of this mans grosse mistakes: He confoundeth the Spirits work, & the work of the Scriptures. He confoundeth the Leader and Gu…de, with the Way wherein the traveller walketh: & I should think a man, that could not put a difference here, should be that wise, as to forbear to preach forth his folly to the world, & trouble the world with his ignorant, and absurd impertinencies, whereby he but maketh himself ridiculous, not only in contradicting himself, but likewise, in contradicting common sense; and the Scriptures also. Himself, in that he confesse… once and againe above, though contrary to his owne assertions, that the people under the Old Test. had the Law as their principal Rule; and yet he will not deny, but they had the Spirit also, because he said so much, in and upon his Secod Thesis: so then by p. 81his doctrine, the Spirit and the Scriptures can consist together; and the difference betwixt the Old and New Test. must be this, that under the Old Test. the Law was the principal Leader and Guide, and the Spirit the less Principal & Subordinat; but now under the Gospel, the Spirit is the More Principal and the Scriptures the less Principal. Are not these learned notions? Do they smell either of Reason or of Religion? He contradicteth Common sense, for every one knoweth that the Guide, and the Way wherein he guideth differ: every Scholer knoweth, that his Master and his Book, are two different things; And every Christian knoweth how to distinguish betwixt the Law of the Lord, and the Spirit, that writteth that Law in his heart. He contradicteth also the Scriptures, which throughout discriminateth these two; let him pause upon these following, Ephes. 6:17. 1 Pet. 1:22. & 4:6. Psal. 143.8, 10. Prov. 1:23. Esai. 59:21. Ier. 31:33, 34. Heb. 8:8. Ezech. 36:26; 27. Psal. 119:27, 32, 33. Esai 35:8. Ier. 6:16. Esa. 42:16. & 48:17. Psal. 25:4, 8, 9, 12. & 85:13: & 139:24. Prov. 8:20. Psal. 5:8. & 27:11. & 86:11 & 119:37. & 91:11. Prov. 3:6. with many moe, that might be cited.

38. He tels us Pag. 45. That only by the evidence and revelation of this Spirit, they are freed from all the forementioned difficulties, about the Scriptures. Unworthy man, why doth he then envye us of this good? Why will he not tell us, how they get these difficulties loosed by Revelation? Why will he not acquant the world with this matter, that we may no more be perplexed with these scruples? Or must this good and advantage reside only with them? But it is like, we must first turne Quakers; and then, it is true, we shall have the gordian knot, not loosed, but cut in pieces; for we shall lay aside the Scriptures, as useless altogether, and so need not trouble ourselves with those difficulties; but leave them as bones for dogs, to whet their teeth upon. One instance of the benefite of their Revelations he giveth, of some of their number, who could not so much as read; and yet could discover corruptions, in our version of the Bible. But the good luck was, that himself was judge. I know, that a k…owing beleever, that is acquanted with the work of God upon his soul, can understand, when any thing is spoken by Ministers or Others, contradictory, or not consonant thereunto; but that they have been able, especially when so illiterate, as not to know a letter of the Bible, to correct versions, or faults in the original, I have not yet seen. I have heard, it is true, of some, that in trances and ecstacies have spoken strange languages, that themselves understood not when in their ordinary posture. If his Revelations be of this nature, we have reason to pray, that God would deliver us from them.

39. But lest some should think that by this his discourse, he were utterly decrying the Scriptures, and driving at a laying of them aside as useless, he giveth us an account of the high esteem he hath of them, and of their usefulness, in his judgment: And in this he doth wisely: and hereby I perceive, that the Quakers now have learned a little more policy, than at first; for then they could not speak reproachfully enough of the Scriptures, so that if they could have gained their point, ere now the Scriptures had been quite laid by, as an p. 82old almanack: but finding that, by all their unworthy Expressions, and Endeavours, they were so farr from prevailing this way, that it turned to their detriment, (for wise people did so much the more abhore them, and keep off from their courses) they became at length so wise, as to speak more soberly of the Scriptures; and not to Raile against them at such an high rate, as formerly: as Papists also in words seem to extol the Scriptures. See Bellarm. de Verbo Dei Lib. …, C. 2. Yet this remaineth fixed among them, That the Scriptures are not made use of in their Assemblies: It is below them, to Expound any portion of it there, or to adduce any Testimony there from, for Confirmation of their Assertions, whatever they do, when speaking and writing to others▪ who ground their faith upon the Scriptures. And by this Man we learn, that their Opinion yet is, That the Scriptures are not our Perfect, Sufficient, Fixed and Ordinary Rule, whereby we shall know, what is our duty before God: But that we must be ruled in our walk by Immediat Revelations of the Spirit, as these were who wrote the Scriptures. And it is their constant Opinion (and if this man be of another Judgment, we shall know, when we come to heare what he saith of the Light within) that when one cometh to hearken to the Light within, he hath obtained the whole end of the Scriptures, so that they become wholly Useless to him.

40. What saith he then of the Scriptures? He saith §. 5. Pag. 45. He giveth to them, a secondary place, detracting nothing which they assume to themselves; citeing Rom. 15:2. & 2 Timoth. 3:15, 16, 17. A Secondary place he granteth they have; but in what? Will he not say as much of his own writings? We grant that the Spirit by them, as a mean in his hand, Illuminateth, Leadeth and Guideth his owne people: But as to a Rule and Law, we know nothing above them; for they containe the Law of the Supream Lawgiver; and as a Law and Rule, are able to make us Wise unto salvation, and Perfect unto every good work; for the whole Counsel of God, concerning all things necessary for his owne Glory, mans Salvation, Faith and Life, are either expresly set downe in them, or by good and necessary consequence may be de…uced from them; unto which nothing at any time is to be added, whether by new Revelations of the Spirit, or Traditions of Men. This is our doctrine contained in our Confession of Faith Chap. 1. §. 6. And this we must maintaine; or say, that God's works are not Perfect, and so reproach our Maker, and Supream Lord Governour, for prescribeing Lawes, which are not full and compleet; and …o unable to reach the end, for which they are appointed. Shall we say, that God could not reveal his whole Will and Counsel? Or that he was not so Good and Gracious as to do it? I dar say Neither. Nay this book of the Scriptures is a called a Testament, 2 Cor. 3:6, 14. And who dar adde to God's Testament, when it is unlawful to adde to a mans Testament, Gal. 4:15? And the places, formerly cited, do clearly evince it sufficient for the ends, for which it is designed; to which these may be added, Psal. 119:105. Rom. 1:16. 1 Tim. 4:16. Ioh. 17:20. And if we must admit new Revelations not only as a part compleating our Rule, but as a Supream Rule, we declare the Scriptures useless as a Rule; for what is not an Adequate and Perfect Rule, is no Rule at all, nor p. 83doth it deserve that name: and withal, we lay ourselves open to Satans Delusions, and to false Revelations, wherewith the world hath been too much filled, and too long deceived; or at best, to Revelations, and En…husiasmes, which we know neither whither they go, nor whence they come: and let them speak never so highly of their Revelations, we judge by their doctrine, which is, for the most part, either False, or Dubious, and not consonant to the Scriptures of truth. We have heard of Impostors, who were the greatest of Pretenders, as of Simon Magus, Act. 8. of Mahomet, of several in the Church of Rome, and others; we have heard also of false Prophets, of old; and Christ hath foretold us of such, Mat. 7. & 24:24. and hath bid us beware of them. Are we assured, that the devil cannot, or shall not play his game under these Enthusiasmes? One thing is certane, that the Lord sendeth us not to these Enthusiasmes, to understand his Minde; but to the Law and to the Testimony, and to the more sure Word of Prophecie. One thing I would know; Whether he beleeveth, that Christ and his Apostles did teach all that was necessary to salvation? I suppose, he will not deny it, considering, what Paul alone saith Act. 20:20, 21, 27. If he confess it; then I would ask, whether we have not the summe of that doctrine, faithfully set downe to us in the Scriptures? This cannot rationally be denyed, seing Paul saith, he taught nothing, but what was foretold by Moses and the Prophets, Act. 26:22. and seing, hence it would follow, that God was not so careful of the Church of the New Testament, as he was of the Church of the Old Test. nor so careful of us, as of the Primitive Church▪ Neither let any say, that we have Revelations now to make up our want; For, beside that we know no warrand for us to look for such, in the primitive times, there were Persons extraordinarily Inspired, having Revelations, notwithstanding of which, there was a full and compleet declaration of all that was necessary to Salvation. Againe why did the Lord commit any thing to write, seing he would not commit his whole Counsel unto write? Why would he not leave us wholly to Revelations? It may be, the Quakers will say, that we are indeed left wholly to Revelations. And this is the true tendency of this Mans doctrine. But, then, of what use are the Scriptures? Can he loose this knot, and give satisfaction?

41. He tels us, as to this, Pag. 46. The Lord thinks good to comfort some by others, whom he raiseth up, and inspireth for this end, to speak and write seasonable words, and so make them perfect. And this, with him, is the whole import of, Rom. 15:2. & 2 Tim. 3:15, 16, 17. So that the Scriptures are but like their writings one to another, tending to Comfort and Encourage one another: who are delighted (as he speaketh) with the words or writings, that come from the same Spirit in another: Bellarmine saith, They containe only some profitable Admonitions. And both this man and Bellarmine deny them to be a Law Compleet and Full. Bellarmine thinketh, that their Traditions are of as great authority as the Scriptures: and this Quaker thinketh their owne Scriblings are of as great authority. And where are we then? And what is left us as a ground of our Faith and Hope, by the Papists, …nd the Quakers? …ut he citeth as a proof of this, 2 Pet. 1:12. which can prove nothing for him for we grant, that the p. 84Scriptures are for Comfort and Encouragement; but we say also, They are Profitable for Doctrine, and for Reproof, and for Correction, and for Instruction, 2 Tim. 3:16. And that they are able to make the man of God Perfect: Yes, saith he, They make the man of God perfect, as Pastors and Doctors do, who are ordained for this end (viz. Ephes. 4:11, 12.) And yet as Pastors are not to be preferred to the Spirit; so neither are the Scriptures. Nay, but he should say, if he would speak consonantly to himself, Though Christ hath ordained Pastors, &c. for the Perfecting of the Saints, and given us Scriptures, inspired of God, that the man of God may be perfect; yet we may lay both aside as useless, and betake us to the Spirit for all; and thereby declare, that we are wiser than Christ was, and that we have nothing to do either with the fruits of his Ascension, the Ordinance of Officers, or with the fruites of his Love and Care of the Church to the end of the world, that is, the Revelation of Jesus Christ, which God gave unto him, to show unto his servants But who would not pity, such a poor blinded, self-deceiving Creature! Thinks he, that the Appointments of Jesus Christ cannot be owned, as meanes, perfect in their kinde, and for their end; but the Spirit as a Principal Efficient Cause must be enjured? and that we must lay aside the Scriptures, as a Law and Rule, that the Spirit may do all, and have all the glory; I should then think, that he were more to be prayed for, than disputed with: and were it not for satisfaction to Others, whom their faire speaches may deceive, I should think it hardly worth my paines to blot so much paper, in confutation of him.

42. Then in the next place, he tels us, that the Lord would have us see in them (that is, in the Scriptures) as in a glase, the conditions and experiences of old saints, that observing their case and ours to agree, we may be confirmed, comforted, instructed in righteousness; and by the Spirit within us, observing the signature of the Spirit in them, we may see them fulfilled in us. Hence only the Spiritual man of God can profite by them, and of such speaketh the Apostle also Rom. 15. others pervert them as Peter tels us. By all which we see, That the Scriptures are no Law, or Rule, no not a subordinate Rule, or Law; for what is such, must have some Obligeing force with it, binding us to conform…ty: But according to this Man, the Scriptures have no obligeing Force at all: and so he confirmeth, what other Quakers (mentioned above §. 9.) say viz. That there are no commands there for them, because given to particular persons and Churches, upon particular occasions: And thus the very Law of the Ten Commandements (which I have vindicated, sufficiently elsewhere) which Christ himself did interpret, and confirme, is laid aside, as having no power over us. Thus the Quakers join hands with the Antinomians, (that they may become a perfect Sinke of all errours.) I am sure the Church of Corinth might, with greater shew of reason, have rejected that Law, which Paul urgeth them with 1 Cor. 9:9, 10. and Timothy also 1 Tim. 5:18. what shall we say to these Old Testament Lawes and Scriptures pressed in the New, Rom. 13:8, 9.10. Ephes. 6:2. 2 Cor. 6:17. 1 Pet. 2:13, 14. 1 Cor. 14: v. 34. What have we to do with all Christ's commands, & the Apostles their injunctions, 2 Thess. 3: v. 4, 6, 10, 12. 1 Tim. 4: v. 11. 1 Cor. 7:10. Mat. 28:20. 1 Thess. 4:11. Mat. 15:4. Ioh. 15:12. 1 Ioh. 3:23. Rom. 7:10; 12. & 16:26▪ p. 851 Tim. 1:5. Tit. 1:3. 2 Pet. 2:21. & 3:2. 1 Ioh. 2:7. & 3:11. 2 Ioh. 4, 6. Ioh. 13:34. 1 Ioh. 2:8. Ioh. 14:21. 1 Cor. 7:19. & 14:37. Revel. 22:14. Act. 17:30. Rom. 2:12, 13, 23, 25, 26, 27. & 3:31. & 4:15. & 7:14, 16, 18, 22. 1 Tim. 1:8. Gal. 3:19, 21. & 5:14. & 6:2. Iam. 1:25. & 2:8, 9, 10, 11, 12. & 4:11. 1 Ioh. 3:4. Rom. 1:5. & 16:19, 26. 2 Cor. 7:15. & 10:5, 6. 1 Pet. 1: vers. 2: Ephes. 6:5. Tit. 2:9. 1 Pet. 1:14. 2 Cor. 2:9. Not to mention his Ordinances, of which afterward; and all the examples set downe to us for Imitation and Instruction. By this argueing the whole Historical part of the Bible is laid aside. Further by this Mans doctrine, no man is a Man of God, but they; All others are Natural; They are Spiritual and Holy: and the Scriptures are only for such and some might think, that others had as much need of them. But the designe is, That all others, besides themselves, may look upon them selves, as not concerned in them, and so may lay them aside as useless; and when the Quakers are once become the sole keepers of these Oracles, we shall quickly know, what shall be come of them. But, blessed be God, they are under another eye, and under a surer key. Beside that by the Apostles doctrine Rom. 15. Every one that is to please his Nieghbour for good to edification vers. 2. is to look on the Scriptures as written for his use and learning vers. 4. and 2 Tim. 3:15, 16. every one that standeth in need of Salvation, and hath need to be made wise thereunto must plye the Scriptures for this end. We see also, that the Scripturs have attained their full end in the Quakers; and therefore they have no more do to with them, but to observe, to their Confirmation the samenes… of Spirit speaking in them, & speaking in the Scripture: & so we must look upon them all as Perfected, & throughly furnished for every good work. That which he addeth in end, out of the Ap. Peter; is with a witness verified in them 2 Pet. 3:16.

43. Thereafter §. 6. He seemeth to grant much concerning the Scriptures, when he saith They account them the most fit outward judge of controversies among Christians, and what ever doctrine is contrary to them should be accounted heresie &c. But, (howbeit we accept what is granted, and are content to try their doctrine by this judge, & have done so hithertill; & accordingly must reject their doctrine, as damnable heresie; and will finde more cause hereafter, to continue in this our judgment; yet) we cannot but take notice, That they are driven to this necessity by urgency of their Adversaries; and that they know of a refuge for themselves; for they are perswaded (as we may suppose) the Spirit within them, is the very same with the Spirit speaking in the Scriptures; and he cannot in them contradict what he hath said, in the Scriptures; And if any discrepancy or contradiction be, it is but in appearance, and that unto the blinde Understanding of a Natural Man (as he speaketh afterward) that is, it but seemeth so to all that are not Quakers: and so, notwithstanding of this, it is no real contradiction, let the appearance be never so great: So that it is not possible to convince them of any mistake, out of the Scriptures; for the Spirit speaking within them, cannot speak contrary thereto. And further this is to be observed, that for all this, the Scriptures are no Rule, no Law, having any force upon our Consciences to Obedience; No man is to learne any Truth or Doctrine out of them. And thus they take away both Law and Gospel, the Scriptures both of p. 86the Old and New. Testament, as a Law, upon which we are to meditate day and night; and which we are to make the men of our counsel; and to propose to ourselves as a copy, unto which we are to conforme our way and walk: and this is to destroy their main end, which is to make us wise unto Salvation; to convert the soul; and to hold forth to us the whole counsel of God, concerning Faith and Manners.

44. In end §. 9. Pag 50. He frameth an Objection against his owne doctrine, to this purpose; If the Scriptures be not our chiefe, only and adequate Rule, it is no compleet canon; and men, who pretend to be acted by the Spirit, may adde new Scriptures; and so incurre the curse denunced against such; & they may introduce a new Gospel; I should rather have framed the Objection thus. If his doctrine be true, the Scriptures are no Rule, or canon at all; and we are as much obliged to beleeve and Obey the dreames and dictats of phantastick Quakers, as the Scriptures. And how absurd this is, every one may judge But let us see, what he Replieth. He granteth that all false Revelations, which are contrary to the Scriptures, are to be disclamed. This is well, and therefore we reject, with his warrand, his Revelations, as false: But he will deny, that his Revelations are false; because the Spirit within him, which is the Spirit of Truth, and the same Spirit, that inspired the Prophets, and Apostles, saith, they are true, yea they cannot but be true, because proceeding from that Spirit, that can reveal nothing but truth: and thus we are no more secured then we were: yea, as I said, we are obliged to beleeve all that they say; and rather to lay aside our Iudgment and all Sense of Scripture truths, than once doubt or question the truth of what they deliver, Next, he saith, The doctrine he hath delivered is true, and therefore who adduce such consequences, accuse Christ and his Apostles. This is but a manifest declaration of his Pride and Presumption: His doctrine is tryed and found light, and Contradictory to Christ, his Prophets, and Apostles; yea and Eversive of all Christianity and Religion. We grant, saith he, that the Scriptures give ample testimony, to the chiefe doctrines of christianity. And what a reproach of the Scriptures, this concession containeth, we have showne above. We are, saith he, for no new Gospel, but for new revelations of the old Gospel. The Gospel, which Christ and his Apostles brought, was but a new Revelation of the old Gospel, and no new Gospel essentially different from the old dispensation; Thus their Revelation, may be as new and as far different from that of Christ and his Apostles, as theirs was from what was under the Old dispensation; and yet it must be received with the same Faith & Obedience, that we receive the Revelation of Christ and his Apostles, is this tolerable? Thinks this man, that we are as mad, as he and his brethren are? Be it known to him, we will hold by the old foundation Christ, and the sole Revelation, which He hath given us; for sad experience hath taught the world, what devilish doctrine hath been vented under the notion of New Revelations, such as these by the Enthusiasts at Munster, and by Paracelsus, Weigelius and others, That a man might have moe wives at once: That the Eternal God hath flesh: That God made to himself out of himself, a Wife, on whom he begot a Son: That God careth not for p. 87outward sins: That the literal sense of the Scripture is antichristian: That our Christ is the Antichrist; and the Man of sin: That Christ was not born of Mary: our baptisme is a profane thing: adamitick flesh is not capable of remission? Hearing of sermons, and coming to the sacraments are impediments of Regeneration: There should be no preaching in Templos: Hell is Heaven, and Heaven is Hell, and both are one. What thinketh he of these, and of the blasphemies of David Georg, who said. That the doctrine of Moses, of the Apostles, yea and of Christ himself, was Imperfect, and unable to bring any to salvation; only his doctrine was perfect and efficacious for that end. That he was the true Christ and the Messias, born not of flesh, but of the holy ghost, and of the Spirit of Iesus; which Spirit of Christ, his flesh being annihilated, was wholly given to him. That he can save and condemne, & that he shall judge the whole world, at the last day. That he is greater than Christ, who in the flesh was borne of a woman, but he himself was the Spiritual Christ borne of Holy Ghost? These had as much to say for their Revelations, as he hath to say for his; and if we open the door once unto such Pretenders, we way see, what will be the issue: it may be called at first but a New, more Glorious, more Excellent Revelation, and may come at length to be a quite Overturning of the Old Gospel too. Therefore we judge it the best course, to keep the door closse, which Christ hath shut, and not to receive his abominations.

45. He will not grant, that the Scriptures are a compleet Canon; and if they be not a Compleet Canon, they are no Canon at all; for a Rule and that which is to be Regulated thereby are Relatives, and must correspond: yet he thinks we must confesse what he saith to be true: and why so? Because in all the Scripture, we read not this necessary article of faith That these books are only canonick Scripture. But this is no new Revelation, for it was revealed long since to Bellarmine, de Verbo Dei Lib. 4. Cap. 4. and to other Papists: and so this man is but playing their game: and yet neither he, nor they can gaine any thing; for this necessary article of faith, is declared by the whole Scripture; and so needeth not be set down, in so many words. The characters of Divine Light and Power, which are peculiar to the Scriptures, do discriminate them from all Others; and so declare themselves, and themselves only, to be the Word and Law of God; and more is needless; for it is not a Rule to it self but to other things; no discipline or Science prove their own principles, Act… of parliament need not say, that such a book, containing so many acts or lawes, of this or that nature, are the true acts of parliament: when a Husband writteth Ten letters to his Wife, he needs not say in plaine termes, that Ten letters are his; for she knoweth That Ten are his, by his owne hand write, and other indicia, which agree to no other letters; and so discriminate them from all others: and the numerus numerans is sufficiently expressed by the numerus nu…eratus. This man possibly will not beleeve, that he hath five fingers in one of his hands, because he no where seeth it written on his hand, that he hath five fingers in one hand. And by this he may understand, how we can prove this or that book, in Scripture, to be Scripture; without fleeing to his senseless and imaginary Shifts; as we have showne above, when speaking of the whole Scriptures.