The Perfect Pharisee Under Monkish Holiness, Positions

The Perfect Pharisee Under Monkish Holiness · Positions

p. 3The Doctrines of the Quakers produced from their owne Words and Writings, layd downe in the Positions following.

To which is subjoyned full Proofes of their asserting of those Doctrines. As also Arguments for the discovery of their unsoundnesse.

Position 1. Equality with God.

Proofe 1.

THat this hath been asserted by the chiefest of them, upon whose mouth its fully known they much depend, will thus appeare; George Fox being by Warrant from M. Toluson, and M. Lawry (now a Member of Parliament) two Justices of the Peace in Lancashire, to be apprehended, for affirming he was equall with God; before the said Warrant was put in execution, the said businesse was heard over againe at Lancaster, at a private Meeting of the Justices, where George Fox was present; Where after severall distinctions, and occasions favourably given in behalfe of the said Fox; Dr. Marshall in presence of the said Justices, proposed the case to Fox himselfe▪ to speake his heart, Whether he did beleeve himselfe equall with God. The said Fox in answer thereto, positively affirmed thus, I am equall with God. The said Dr. Marshall, and Mr. Altham Schoolemaster at Lancaster, deposed this at a generall Sessions in Westmerland, in the hearing of one of **W. C.us; and deposed the same againe before the Honouradle Judge Pul…ston at Lancaster, the next Assizes.

2. At a meeting with Iames Nayler, where a discourse was concerning Persecution, William Baldwinson of Under-barrow in Westmerland, proposed to the said Nayler, Whether he beleeved, that any could be as holy just, and good, as God himselfe? To whom the said Nayler answered, That he did witnesse, that he himselfe was as holy, just and good, as God. This the said M, Baldwinson did p. 4offer to Collonell Brigs to depose▪ and hath very often affirmed the same to one of**W. C. us, and is besides a man fearing God, of eminent trust, where he lives in the service of the Commonwealth.

3. Mr. George Berkett offered to depose, that George Fox did affirme himselfe to be the judge of the World. And it is fully known to some of us▪ that the generall body of that irreligion▪ do pretend to know the secrets of the hearts of men: its their common expression to all they speake unto, that they know their hearts; and when they charge Persons with sins (which is usuall with them▪ even to such whose Faces they never saw before▪ nor heard of) which they can finde nothing outwardly to prove, their common ascertion is, that they can see their hearts; and accordingly doe call them damned, Devils, and pronounce their judgements. Nor is it impertinent to this▪ that Iames Nayler to one of us did affirme, that he wondered that God should reveale W. C.any thing to me, and he not know it. One Wrote thus from Carlile, that he was threatned to be put in Prison with George Fox, whom he called, the So…ne of God.

Confutation 1.

1. That finite, and infinite should be equall, is a grosse contradiction, which all spirituall and naturall light abhorres. Heare what an infinite God, ascerting his owne inequality sayes to the creature, Isay 40. 15. To whom then will ye liken me▪ or shall I be equall, saith the holy One. Reade the whole Chapter, as also Iob 38. 39 40.

2. If so, then the creature must needs be eternall, à parte ante, 2.viz. must never have had a beginning of their being, unlesse they will either affirme▪ that God himselfe was created, or that man is a created God. Reade the Creation of man, Gen. 2.

3. If equall with God then as holy, as just, as wise, as powerfull, as omni-present; some of these the proofes will cleare to be affirmed by Nayler. To whom we propose.

If he be as holy, just and good, as God, then he hath been so either from his Birth, or from some worke of conversion since upon his soule. If he say he was so from his Birth, then we cry out Blasphemy, For

1. Are we not sinners from the Wombe? Psal. 51. Isay 48. 8. Children of wrath by Nature, Ephes. 2. 2.

p. 52. Is there not in all a body of death? Rom. 7. 23. 24. And shall sinfull man be equall with God? he whose righteousnesse is but raggs, drosse, and dung; whose goodlinesse but as the Flower of the Field, Isay 64. 6. Phil. 3. 7. 8. Isay 40. 7. Whose Breath is in his Nostrils, Psal. 144. 4. Whose station is lower then the Angels, Psal. 8. and the best of whom is so farre from being just with God, as that he cannot answer him one of a thousand, Job 9. 2. 3.

If they affirme he is so, from some worke of conversion since he was Borne,

1. Then the worke of conversion is to make new gods.

2. And growth in Grace shall be the growing of God; and so God shall be lesse or more God according to the different degrees of Grace on the soule. But the Blasphemy is so horrid, that to name it, is enough to make true Saints loathe it, and abhorre this pretence of Naylers to an holinesse, justice and goodnesse equall unto Gods. As for the other Attributes, powerfull, omni present &c. we send them to Gods Challenge of Iob. in Iob 38. Where wast thou when I layd the Foundations of the Earth ver. 4. Canst thou binde the sweet influences of the Pleiades? and loose the bands of Orion? Canst thou bring forth Maza…th in his season? Or canst thou guide Arcturus with his sonnes? ver. 20 31. to chap. 40. 9. Hast thou an Arme like God? Canst thou Thunder with a voyce like him?4.

4. If equall▪ then the same God or another: other there can be none, but he that was before all time. Tis a contradiction if another; so many Saints, so many Gods: if he be the same, then God wanted something of his infinite perfection which he receiveth by Naylers being god, &c.

These things we should not mention, but that Saints might be warned of such devilish Doctrines, the very smoake of the bottomelesse Pit.

Position 2. That there is no distinction of Persons in the God-head.

Proofe.

George Fox layes downe such a Principle, as you may see in their Booke called, Sauls Errand to Damascus, pag. 12. with other ascertions of the same kinde, knowne to some of us.

p. 6Confut.

We hope we need not say much to the confuting of so knowne an Heresie, raked up out of the dust, and which the Saints have ever loathed, as pulling downe one great Pillar of their Faith, the Personall Deity of Christ being the maine ground of the infinite value of his merits; and the Personality of the Spirit being so fully evidenced by the Divine Attributes appropriated to him in Scripture. But we referre you to these unanswerable Scriptures, Heb 1. 3. Mat. 3. 16. 17. 1 Iohn 5. 7. Mat. …8 19. Isay 6. 1. 3. compared with Iohn 12. 39. 40. 41. and Acts 28. 25▪ &c.

Position 3. That the soule is a part of the Divine Essence.

Proofe.

One of us W. C. had this positively asserted by Coll. Benson, and Captaine Ward, at Kendale, and discoursed the controvercy with them.

Confut.

Let the Christian Reader consider,

1. That if this could be so, then should the Essence of God be divided into so many finite beings or parcels, as soules.

2. Yea, and by this Doctrine, that Essence of God which is infinite in him should come to be finite, when it becomes a soule in man. The Heavens of Heavens are not able to contain him! and the finitenesse of our created spirits, who doth not know?

3. How shall the All Creating Essence of God, become a Creature, and who understands not the Creation of soules? Gen. 2. Heb. 12. 9.

4. If this be so, then shall a part of God be sinfull? which how blasphemous? unlesse men most wretchedly dare deny that there is a sinfulnesse in any soule.

5. And then shall God hate himselfe▪ burne in wrath for ever against his owne Essence, and it lye under damnation for evermore; for so is the state of thousands of soules. How horrible i… any of this to be ascerted of him, in whose presence is fulnesse of joy. Psal. 16. and that is God blessed for ever, Rom 9 5.

6. Hereupon▪ when Jesus Christ gave himself to death for the soules of men: either he dyed for himselfe, and for the Essence of God; or else he dyed altogether in vaine. What soule not grossely Apostatized, dare vent such things?

p. 7Position 4, That Christ is in every man; and in the reprobates he is held under corruption.

Proofe.

**W. C.One of us received this assertion from James Nayler, in conference with him; wherein he extended the in-dwellings of Christ to Indians that never heard the Gospel 2. Those whom they call Rebrobates, Devils, they usually tell, notwithstanding, that they Crucifie Jesus Christ within them As is cleare in a Letter one of us hath Read, from John A…dland, to Edward Brigs, an holy, humble Saint in Westmerland, whom God was pleased to deliver out of their snares, with which, for some time, he was entangled. And in ordinary experience it is very much apparant.

Confutation 1.

1. If so, then either Christ Personall, or els he is in them by his Spirit: we rather suppose, they understand Christ Personall: and our reason is, because Mr. Higgison in his Booke, pag. 5. (which he offred the Supreame Power to make good, in his Epistle) affirmes it to be their Doctrine, That Christ, as Man, dwells in them; which is so grossely Blasphemous, and horrid, a contradiction to the Personall Ascention of Christ, Acts 1. 9. and his sitting at his Fathers right hand, till the restitution of all things, Acts 3. 21. that it needs no further confutation.

If Christ dwels in every man by his Spirit? Then

1. Are the fruits of the Spirit in all men? Gal. 5. 22. the fruits of the Spirit is love, joy, peace, long-suffering, gentlenesse, goodnesse, faith, me…knesse, temperance. Are these in Turks, Indians, Papists, Drunkards, whoremasters, Atheists? &c.

2. Where the Spirit is, it is a quickning Spirit, Ephes. 2. 1. 2. 1 Cor. 6 9. yee were such and such, but now yee are sanctified by the Spirit of our God; but it is most apparent, that there is no such quickning in all. Nay, the whole world lyes in wickednesse, 1 John 5. 19. If they shall affirme (as they have done) that the Spirit of God is in such kept under by corruption; then it is so, either first, for want of will in the Spirit of the living God to get the Mastery over sinne. Or secondly, for want of Power. Not for want of will. For the will of the Father, Christ, and Spirit, are all one; which will is, To destroy the works of the Devill, wheresoever the Spirit dwels, 2 Cor, 3. 17. where the Spirit of p. 8the Lord is, there is Liberty, and so not kept under corruption? For the Apostle comfortably concludes, that sinne shall not have Dominion over those who are implanted into Christ, because they are not under the Law, but under Grace, Rom. 6. 14. Nor can he secondly, be kept under for want of Power, 1 John 4. 4. You overcome the World, because greater is he that is in you, then he that is in the World; the very ground of their over-comming, is the greatnesse of the Spirits Power above corruption, wheresoever he is, Mat. 13. 29. Luke 11. 22.

And if the Spirit be in all, then all must be saved, or it must2. necessarily goe to Hell with the damned.

But enough of this so horrible an assertion.

Position 5. That Christ in the Flesh, with all he did and sufferd therein, was but a Figure, and nothing but an Example.

Proofe.

1. This is expressely found in their Booke called, Sauls Errand to Damascus. 2. As also Mr. Higginson, pag. 5. sayes▪ The Lancashire charge stands cleare against them in this Principle, and nothing answered to evade it, in Sauls Errand to Damascus, pag. 8. 3. Also this was Written in that Letter which Nayler wrote to one in Lancashire, which was objected against him by Dr. Marshall, upon account of another Principle in it, (viz. that he that expected to be saved by him that dyed at Ierusalem, should be deceived.) And this Mr. Iaques Minister at Bolton in Lancashire, sent his Testimony under his hand, that he would make appeare, if the Justices of Westmerland pleased to call for him at another season, being detained at that time upon other occasions.

Confu. 1

1. This wholly destroyes the grand foundation of the Saints justification and confidence at the Throne of Grace. For if he were but a Figure, then there was no merit in his death, Heb. 9. 26.

2. If but a Figure, then he must Type out another Christ yet to come, Col. 2. 17. But surely they doe not meane the Jewish Messias; or doe they intend a Type of Christ in them yet to come▪ and to appeare there in the time of their conversion, as their Notion is. **See Geo. …temans Pamphlet, pag. 29.How absurd is such a Doctrine, That all the Acts of Christ, while here on Earth, must be acted over againe p. 9within them? As, that the Virgin Mary must be in them, and bring forth a Christ, and be espoused to Joseph in them; that John Baptizeth in them; that the eleven Apostles are in them▪ Iudas, Herod, and Pilat in them; that Christ is crucified, dead, and buried in them, and risen againe, and ascended to the right hand of the Father in them. And all these not allegorized, but really, personally, and bodily acted in them, and as they were acted at Ierusalem, &c. For all these are the necessary appendices of that sottish Doctrine.

3. If an example onelyonly, this, in plaine tearmes, cuts up the satisfaction of Christ, which is the very Anchor and Refuge of soules. Let the Reader seriously consider these Scriptures following, because the denying of this, doth wholly make fruitlesse the blood of Christ, Acts 20. 28. Rom. 5. 8. 9. Ephes. 1. 7. Col. 1, 14. Col. 1. 20. 1 Peter 1. 19. 1 Iohn 1. 2. Rev. 1. 8.

4. If an example, How then is the justice of God satisfied? it must be either by the obedience of him the example; or by our owne that follow it: they deny it to be by Christs obedience, in making it meerely figurative; and that it cannot be by any obedience of our personall actings; we referre you to what follows in the confutation of the Principle of justification by workes. And thus the justice of God shall be unsatisfied still. What desperate ruine doe these Doctrines bring to guilty soules.

5. What comfort shall a guilty Conscience ever finde, but in the satisfaction of Iesus? and what Peace shall he have, if Christ be onelyonly an Example, unlesse he doe fully came up in every tittle of his life and death also, to answer the Patterne? which it is impossible for man to doe, Heb. 4. 15. he being without sinne, and in that alone accepted, as to a likenesse to us in all things: and the same impossibility is there of comming up to that patterne in the great matters of his Nativity, death, and Passion, and the like.

Position 6. That men are not justified by that righteousnesse of Christ, which he in his own Person did fulfill, without us.

Proofe.

1. This was the cleare sense of that expression in Naylers Letter, formerly hinted, That whosoever expects to be saved by p. 10him that died at Ierusalem, shall be deceived. 2. In Naylers delivering his sense of that expression before the Justices in Westmerland, he clearely states the righteousnesse of Christ, by which we are justified, to be fulfilled in us. 3. The proofe for their next Position fully cleares it. 4▪ Collonell Benson a… Kendale, asserted the same to one of our selves, and disputed for the maintenanceW. C. thereof.

Confut.

1. Then, what ground had Paul▪ to b…ast and glory in the Crosse of Christ? Who shall lay any thing to the charge of Gods elect? Who shall condemne me? upon this account, Rom. 8. 34. It is Christ that dyed; setting the blood of Iesus as a full answer to all the challenges of guilt. 2. When we were enemies, we were reconciled to God by the death of his Sonne, Rom. 5. 10. 80 3▪ He his owne selfe, bare our sinnes, in his owne Body, on the Tree, 1 Peter 2. 24. And 4. He reconciled us in the body of his Flesh, through death. Col. 1. 21. 22. This body, this death, this crosse, were certainely all without us. Rom. 5. 9. We are justified. And Ephes. 1. 7. Have Redemption through his blood, even the Remission of sinnes. 5. Nay, justification clearely imports, according to the designe of the Gospel-Grace, a non-imputation of sin, and a cloathing with that which is the righteousnes of Christ, fulfilled in the world, imputed through beleeving, Rom. 4. 6. 2 Cor. 5. 19. 20. 21. What spirituall man, may not clearely observe the Scripture, laying the weight of justification upon the death of Christ, and his bloody sacrifice on the Crosse? Heb. 9. 26.

Position 7. That men are justified by that Righteousnesse, which Christ within us enabled us to performe, or (which is in effect, and some of them have expressed) by inherent holinesse.

Proofe.

Affirmed by Iames Nayler, in a Booke of his, This light within you will let you see your sinne, bring to repentance, and tendernesse of heart, bring you to feare God, and so leads up to justification and peace, pag. 3. Fawnworth in one of his Pamphlets, thus, Condemnation is onelyonly the disobeying of light within, pag. 30. Nayler saies, We are not reconciled to God, till we be perfectly holy, and able to stand so in our owne power, pag. 25. A. P. to the p. 11same purpose, in a Book set forth by him, pag. 13. Christ reconciles God and Man by renewing the Image of God in purity and holinesse. Collonell Benson and Captaine Ward, were positive in the same Principle, in a discourse with one of us at Kendale in Westmerland. Anthony Hodgshon, one of that way, being asked by Mr. Ward Minister at Wol…ingham, an account of his Faith; at first denyed so to doe; but he pressing with that of Peter, answered,1 Pet. …. 15. then I tell thee, I beleeve to be saved not by the righteousnesse of Christ imputed to me; but by the righteousnesse of Christ inherent in me.

Confut. 1

This assertion is fully and industriously confuted by the Apostles; and we may cry out, Gal. 3. 1. Who hath bewitched the hearts of these men. Gal. 3. 10. As many as are of the works of the Law, are under the curse: for it is written, Cursed is every one that continueth not in all things, &c. clearely holding forth an universall impossibility to fulfill the righteousnesse of the Law. Ver. …2. and ver. 21. If there had been a Law given which could have given life, verily righteousnesse should have been by the Law. But the Scripture hath concluded all under sin, that the promise by Faith of Jesus Christ might be given to them that beleeve. Rom. 4. 5. To him that worketh not, but beleeveth on him that justifieth the ungodly, his faith is counted to him for righteousnesse. Even as David himself describeth the blessednesse of the man▪ unto whom God imputeth righteousnesse without works, v. 6. This Doctrine (beleeved and practised) was the very reason of the Iewes stumb…ing at the Gospel▪ Rom 9. 30. 31. Rom. 10. 3. 4. We might weary you with quoting such Texts as Rom. 3. 19. to the last; multitudes of Scriptures fully clearing up this souleravishing truth of justification not by inherent holinesse, but by Faith in the bl…od of the Lord Iesus: but we shall close it up with these in stead of all, 1 Cor. 4. 4. Phil. 3. 8. 9. 10.

Position 8. That God and man cannot be wholly reconciled, till …e be brought into the state of the first Adam, and able in his owne power to stand perfect.

Proofe.

We referre the Reader for proofe hereof, to a Booke of Naylers, pag 26. where he is so confident of this Doctrine that he proposeth it as a Quaere to all, as if none should have p. 11the boldnesse to gain-say it; your owne Eyes may satisfie you there.

Confut.

1. Is not this to bring us perfectly under the covenant of workes and to make us our owne reconcilers, and so to make voyd the death of Christ. But he that hath an Eare to …eare, let him heare what the spirit saith, Rom. 5. 10. When we were enemies, we were reconciled to God by the death of his Sonne, Rom. 8. 3. what the Law could not doe, in that it was weake through the flesh, God sent his owne Sonne to performe.

2. And let the Reader observe, that as the merit of Christ is by their horrible Doctrine (before mentioned) wholly made uselesse as to righteousnesse; so by this Position, the very spirit and power of the Lord Iesus is wholly cast out, as to sanctification and holinesse. And so this Anti-Christian Generation have totally renounced the Lord that bought them: For▪ this our standing perfect, is in that assertion attributed, wholly to our own power. Alas! who knowes not that Iohn 15. 4. 5. Iohn 1. 16. It pleased the Father that in him should all fulnesse dwell, Col. 1. 19. Phil. …. 13. it is God that worketh in you both to will and to doe, that is the Alpha and Omega, the very a…thor and finisher of our Faith, Heb. 12. 2. Phil. 1. 6. These are the People that pretend to leade you to Christ, that thus leave you to the meere strength of your weake and rotten natures, both for life and holinesse.

3. This bringing us againe to the state of the first Adam, (till which time, this people say, God and we, cannot be fully reconciled) is nothing else but to bring us againe under a covenant of workes And though perhaps, to be restord to the state of Adam may seem a glorious thing, yet it will clearely appeare to be short of that Gospel-state you are translated into, to the more infinite advancing of Free Grace. Are you not clearely told, the second Adam, the Lord Iesus (Heb. 7. 22.) is made a surety of a better Covenant. Heb. 8. 6. Established on better Promises? For whereas the first Adam by that Covenant, First, Was to doe▪ and live. Secondly, Had no Promise of perseverance in that state, Thirdly, Nor was there a Mediator to enterpose in case of breach, the tenour of the Law in it selfe considered as a Covenant, clearely dis-owning any Mediator. p. 134. In a word, the sad condition of Adam under such a covenant, though for a time in so good an estate, if it be not enough experimentally seen in all our falls by his; yet may, in the ruine of damned Angels, standing upon the like tearmes, be known apparantly: First, Yet in the Gospel-state, Iesus Christ purchased life for us to be received, not by working, but by beleeving, Rom. 4. 5. 6. And secondly, None can take out of hisIoh. 10. 28.John 10:28 hands. Thirdly, If any man sinne, we have an Advocate with the Father, 1 Iohn 2. 2. And fourthly, Are delivered from the wrath to come, Rom. 5. 9. So that it will appear, that this restitution to the state of the first Adam, being so magnified by these men, fully speaks how low their spirits are as to the things of God, how Legall their conceptions of the way of salvation; and that it is but a miserable state, in comparison of what you are brought to by the Covenant of Grace; For how doth the ministration of righteousnesse exceed in Glory? 2 Cor. 3.

Position 9. That no man that commits sin, or that is not perfectly holy▪ can ever enter into the Kingdome of Heaven, unlesse there be a Purgatory.

Proofe.

Iames Nayler in his Booke before quoted, pag. 26. puts it by way of quaere. And the very reading of the said page, will evidently manifest it, that this is not onelyonly his Principle, but any assertion to the contrary, looked upon by him as an impossibility or grosse absurdity.

Confut.

Our Purgatory is the blood of Iesus, which cleanseth the soule (otherwise, as to its personall actings very guilty) from all sinne, as 1 Iohn 1. 7. And though perhaps these tremblings and quakings (which the Administrator at Haxham in his Banners affirmes▪ pag. 18. doubtlesse his false Iew could doe, and which kinde of extasies, pag. 24. he derives from the Francif…an Fryars) may be looked upon by these People as a Purgatory from their sin…e… …et we dare not trust our eternity upon such impost…r… ▪ or (be they never so reall) on things so evidently, rather the …e of Legall conviction, and the horrour of an unbeleeving …o…l…, … of any saving knowledge of the Gospel. How … doth this one Position lay the very whole designe of …ably naked and bare, as to an overturning p. 14of righteousnesse by the blood of Iesus▪ Our way, and the onelyonly way into the holy of holies is by that blood, Heb. 10. 19. 20. by Faith in which a soule, otherwise wicked, ungodly &c. Rom. 4 5. is justified; and though guilty, as to his own actings of many infirmities▪ shall be absolved, and stand undeniably righteous before the Tribunall of the Father. But alas! how sottish are the spirits of these men in this discovered to be? how grossely ignorant of the great businesse of justification of sinners by Faith of Iesus Christ, that dare trust to so filthy raggs in the presence of so just and so holy a God.

Position 10 No reall Saint but he that is perfect, and perfectly holy in this life, and doth not sinne.

Proofe.

It is the designe of Nayler in his Booke in severall Paegs to prove this, see his Book pag. 21. 22. Nayler hath oft spoken it of himselfe, and said, he witnessed it. So G. Fox, hath done: others (some of us doe know) have said, they witnesse perfection in Nayler.W. C. Nay so farre doth Farnesworths ignorance of the Gospel proceed, that in his Booke pag. 20. he thus writes, They say they can never overcome the body of sinne▪ or be made perfect here; and they say▪ no un▪ …l…ane thing shall ever enter into the Kingdome of God. How doth this agree? Its one of their ordinary out-…ryes against the Ministers, because they oppose this Doctrine. And tis the most generall Doctrine of all their Books and Papers

Confut.

1. Let the Reader consider▪ there must be of necessity a distinction of the word perfect and perfection in Scripture; though we know this Generation of men will cry downe distinctions, and pronounce that cur…e against us, Rev. 22. as if we added to the word Yet the following cases will evidence the absolute necessity of distinctions, if the unity of truth, and the faithfulnesse of the word be owned at all. Reade 1 Iohn 1. 8. 10. If we s…y that we have no sinne the truth is not in us; compared with 1 Iohn 3. 8 9. Whosoever is borne of God doth not commit sinne. Reade 1 Iohn 5. 16 There is a sinne to death and there is a sinne not to death So Isay 9 7. Of his Gouernment there shall be no end; compared with 1 Cor. 15 24 Then commeth the end, when he shall deliver …p the Kingdome, &c▪

2. Now as to a necessity of it in the case in hand, consider p. 15the various use of …he word in Seripture, Phil. 3. is very full, ver. 12. Not as though I had already attained, either were already perfect; compared with ver. 15. (where tis a word of the same root) the Apostle speaking of the Saints, and taking in himselfe in that expression, adds, Let us therefore, as many as are perfect, be th… minded▪ In which is plainely evident, that Paul shall grossely contradict himselfe, unlesse there be a distinguishing betwixt the variety of the sense of the word perfect.

3. That perfection therefore, ver. 12. is perfection in Glory▪ as the verses both before, and presently following it, doe fully cleare; its that for which Paul was apprehended of Christ, as is evident 1 Cor. 13. 10. where tis opposed to Pauls present state; When that which is perfect i… come, then that which is in part shall be done away; clearely meaning his injoyment of God in glory▪ as is plaine, ver. 12. Now we see through a glasse darkely, …en face to face. Now the same word (perfect) in ver. 15. that it cannot possibly be meant of the same sort of perfection is evident; For as the Apostle tells you, that he enjoying the perfection, v. 15. is yet short of, & is pressing forward towards the perfection, in ver. 12. as to a thing thats yet before, so taking the word in both places in the same sense; it were a contradiction for him to say, he is perfect, and is not perfect. For the true meaning thereof, we give you three Scriptures, 1 Cor. 2. 6. Howbeit, we speake wisedome amongst those that are perfect. 1 Cor. 14. 20. In malice be yee children, but in understanding be yee men▪ or be ye perfect (for the word is the same with the former Text.) Heb 5 last, Stong meat belongs to those that are of full age, or that are perfect. In all which places, it is evident in it selfe, that the word imports, Christians growne up to more knowledge in the Gospel, then others had, who are in these quotations, called Babes. From the consideration of this Text, it may be fully seen, that perfection of Saints here, is not that absolute perfection in glory, which Paul professed he had not attained to; but that comparative perfection, of being growne up to, more then ordinary measures of Grace and understanding, much beyond the attainement of Babes in Christ.

2. As for our perfection by justification▪ the Scriptures fully hold it out upon the account of the imputed righteousnesse of p. 16Christ▪ whereby the spouse appeares altogether lovely; not upon the account of her own holinesse, for so she is blacke, and an infant in her blood; but we know that tis not this perfection they speake of, as he that hath but looked into their Books may presently discover.

3. There is a perfection which the Scriptures expresseth integrity by; as that word speaks the truth of grace in opposition to hypocrisie. Thus Iob is called perfect, Iob 1. 1. but that this perfection doth not imply a totall absence of sinne▪ is plaine; witnesse his sinfull passionate cursing the day of his birth, Iob 3. 3. Let the day perish wherein I was borne. Job 6. 8. 9. Oh that is would please God to destroy me, that he would let goe his hand, and cut me off. See his owne confession, Job 9. 20▪ 2… ▪ If I say I am perfect, my owne mouth shall prove … perverse. Thus Asa is called perfect, 1 Kings 1…, 14▪ The high places were not removed; neverthelesse Asa's heart was perfect with the Lord all his dayes. Here is the perfection of Asa's heart with God, and that all his dayes; yet you shall …nd… first, He tooke … away the high places, which was a … … ▪ Secondly, He tooke the gold and silver ou… o… the …se of the Lord, and sent them to the … and …ue▪ … Chron. 16. 7. 9▪ Thirdly, … an… put him in the Pri…ppressed the People at … ▪ And … his D…as… sought not to the Lord … ▪ So that you may clearely see in wh… h… was s…d to … perfect. As for other examples in this kinde▪ … this time it may be clearely understood in what sense the spirit c…l… them perfect, who otherwise had their personall grosse infirmitie….

4. You are to disting…sh betwixt the perfection of God, and the perfection of the creature, in reference to that Text▪ Mat 5. last. In which place, perfection cannot signifie that which brings up to an equality with God, but a similitude; unlesse you runne upon that blasphemous Principle of equallity with God, of which we have said enough before.

5 By our thus comparing Scripture with Scripture, we expect (from their former usage in this kinde) they will charge us, with pleading for sinne, though we are but discovering the p. 17imperfections of the best Saints, lest they shou'd live upon their owne righteousnesse, (which to set up and establish, in opposition to that of Christs imputed, is evidently the designe of Quakers) And that so the strength of the Lord may be made perfect in their weakenesse; Did the spirit pleade for sinne, when he rehearsed the faults of Saints? or Paul, Rom. 7. when he cryed out of the body of this death? or when he discovers the unevennesse of Peters Judaizing? Gal. …. or Christ, when he writes to the seven Churches, and discovers their sin, Rev. 2▪ 2. 3. 4▪ and tells the purest of them, their strength is yet but little, Rev. 3. 8 Hence you may discover from Christ, the Spirit, &c. their manifesting the imperfections of the choysest Saints, that to discover it, is not to pleade for it, unlesse you will blaspheme the holy one of Israel. And let all Christian Readers consider, that it is farre from us to pleade for iniquity; but the great part of our worke is to reprove it in whomsoever, and to presse Mortification and spirituall life, and communion with God, that so they may presse forwards to perfection as the designe and marke of their soules, Phil. 3. 14. and have the attaining to that blessed state upon their hearts exceedingly, though it be to the best at present a thing before, and that which they have not already attained, nor shall doe, till this corruption have put on incorruption. Yet are their glorio…er and fuller measures of holinesse then yet the best enjoy, that may be attained here, which though attained to, doe leave us short of that perfection we doe wait for in glory; yet may be a quickning Argument to draw out and exercise their souls in pressing forwards continually.

Position 11. That every man in the world hath a light within him suffici…t to guide him to salvation, without the help of any outward light or dis…overy.

Proofe.

Farnsworth in his Book pag. 51. Every one minde the light of God within you. James Nayler in a Booke of his, pag 2. All people cease from your out▪ side lights, and turne to the light of God within you▪ (and this he ignorantly makes to be the sure word of Prophesie. 1 Pet 1. 19▪) The said Nayler in discourse with one of us, W. C. at Kendale, affirmed, That every man in the world had p. 18a light within them sufficient to guide them to salvation, &c. and this he extended even to Indians, that never heard the Gospel▪ But the generall streame of their Words and Papers, speake it fully.

Confut.

By their constant expressions both in speaking and writing, and by their calling off from all outward teaching; it is evident that by this light, they meane the principles within, left in the spirit of every man since the fall, the same light which an Indian hath that never heard of Christ by any outward discovery. For one of us, in discourse with Nayler, proposing whether IndiansW. C. that never heard of Christ by any outward discovery had a light within them sufficient to guide them to salvation; …e affirmed, they had; and when the experience of the Saints in New-England, to the contrary was produced, he answered, If any Indian were present, he would justifie the contrary. Thus will men to beare up an opinion affirme the things they doe not know. Now that this naturall light which an Indian that never heard of Christ, may have, cannot bring to salvation, we desire to propound these considerations following:

1. No light ean bring to salvation, but that which discovers Christ, 2 Cor. 4. 3. If our Gospel be hid, its hid to those that are lost. Where the Apostle positively concluds the hidings of the Gospel to an evidence of a lost estate, John 17. 2. Now Christ is not knowne by the light of Nature, Mat. 16. 17▪ Flesh and blood hath not revealed those things unto th…e.

2. God doth clearely shew a distinguishing grace in the discovery of Christ, Mat. 13, 11. To you it is given to know the mysterie: of the Kingdome of Heaven, to them it is not given; in which, is apparent▪ all have not the knowledge of the Gospel given.

3. Those that lived in the highest improvement of reason, being without Gospel discoveries, did not, and could not apprehend God in Christ, 1 Cor. 1, 21. 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God, &c. neither indeed can be, &c. here is the impossibility of naturall principles to give out the knowledge of Christ.

4. Rom. 10. Faith comes by hearing, and hearing by the Word of God; not by the inward light or discovery, which all men p. 19have, but by the word of the Lord outwardly made knowne.

5. If they shall say that every man hath the knowledge of Christ by speciall revelation, and that immediate▪ then they speake that which is contrary to the common and knowne experience of thousands? who conversing with Indians never found the least hint of a Christ amongst them? Many of them, whose confessions are in Print, having bin wrought upon by the Preaching of the Word by Mr. Eliot, &c. have clearely declared they knew nothing of the true God and Christ, before their Publishing of the Gospel to them.

6. We pray the Reader to consider what sad and lamentable effects will flow from this Doctrine, to the utter undoing of the soule▪

1. This is to forsake the Fountaine of living Waters▪ not going out to Jesus for light; but Ier. 2. digging to themselves broken …isterns, leaving the Sunne of Righteousnesse, to live by the light of their owne Candle.

2. Tis a confining our attainements to the improvement of this naturall light, which must needs keep men both as to light and power under Legall performances and discoveries.

3. Hence doe men account their tremblings and quakings as their perfection▪ they being, at the best, but the improvements of an awakened naturall conscience, without the soules applying of Gospel Promises as to justification by the blood of Jesus.

4. Hence the soules beleeving, and the acts of Faith in the blood of Christ are such strangers to these People, as never to have the least hint in any of their words or writings; and what they have spoken of Faith in generall▪ as Farnesworth in his discovery of Faith doth manifest their exceeding ignorance and darknesse in the great businesse of the soules beleeving in the Lord Jesus.

5. Hence come men under the unavoydable chains of Satan, who leads them captive at his will, whilst by this means they deprive themselves of any standing rule to try the spirits by, but walk in such irregular and sinfull wayes, as doe evidently speak how unable that their light is to distinguish betwixt duty and delusion.

p. 206. And what is else the reason of their bitter rayling and reproaching the Institution of the living God, the Ordinance of Preaching the Gospel of Christ Crucified, speaking all manner of evill against us for the works sake, their designe being in their reproaching of the Ministers, evidently apparent to strike downe the very worke of Preaching the Gospel.

Position 12. That there is no need of any outward teaching by Reading or Hearing the Scriptures opened or applyed, &c.

Proofe.

George Bateman in his Answer to Mr. Ledgard, pag. 21. affirmes, If the promises (there named) be fulfilled in any man, then what need have such of Scripture teaching without them, when they have received the same spirit within them by which all true Scripture was written. Pap. 22. If any soule be once made one with God, who dare deny but that all **VVhat means that exp…s▪ on t…e repeated t…ue Scritu…. Is any of the Scripture false?true Scripture is fulfilled in them, and that such soules have no need of any to teach them. Farnworth in one of his Books, p. 29. minde the light within, here is your teacher, this light obeying it, and here is your condemnation this light disobeying it. See James Nayler in a Book of his called▪ The Glory of the Lord shining out in the North, pag. 2. All people cease from your outside lights, and returne to the light of Christ in you, and this light is not a Chapter without you in a Booke; and this light did the Apostles every where bid to take he…d to, till the day dawned, 1 Pet. 1. 19. [Let the Reader observe the palpable blindnesse of the man in the grosse mis-interpretation of so plaine a Text.] What need we the teachings of men, saith another, in a Paper of his, in the hands of one of us. William Strickland walking up the streets in Kendale naked except that he had a shirt on, published the said Principle; one ofW. C. us both heard it, and saw him in that immodest garbe. Miles Bateman affirmed the same before the whole Congregation at Kendale. And George Fox pretended; he had all from within, though his jugling was presently discovered, a Concordance being sent to him from Yorke to help his Memory. Miles Hawd in the same Congregation affirmed, That whosoever did referre any man to any light but that which is within him, is a Deceiver. And being by one of us admonished to take heed of such Blasphemy, p. 21and urged with Christs referring to the Scriptures, and Pauls referring to the Doctrine he had Preached before, Gal. 1. 8. he Blasphemously, and in much heat of spirit▪ repeated the same againe. John Andland affirmed, No need of outward teaching, in discourse with us as Newcastle.

Confut.

1. This is clearely to make Scriptures uselesse; for as they are a light without, so there is no taking in of them▪ but by Hearing or Reading, the Spirit going along therewith. And are the Scripture… uselesse? Then why doth Christ command the Jewes to search the Scriptures? Iohn 5. 39. Paul commands Timothy to Reade the Scriptures, 1 Tim. 4. 13. Give attendance to Reading. 2 Tim. 13. 15. All Scripture is given by inspiration of God and is profitable, &c. and so not uselesse. Col. 4. 16. the Apostle saies, When this Epistle is Read amongst you, cause it to be Read to the Laodiceans, and that you also Reade that from Laodice…. Luke 4. 16. Christ himselfe stood up for to Reade the Scriptures.

2. Wherefore were the Apostles sent forth, if outward Teaching be uselesse or needlesse, Mar. 16. 15. Mat. 10. 7. As you goe, Preach. Goe Preach the Gospel to every creature▪ Mat. 28. last, Goe teach all Nations. And let the Reader observe they did not onelyonly goe to Preach for conversion, but for the building up of Saints; as Acts 14. 23. they returned againe to Lystr…, and Iconium, and Ant…och, confirming the soules of the Disciples. Acts 15. 36. Let us goe againe and visit every City wherein we have Preached the word of the Lord, ver. 41. they went through Syria and Cilicia confirming the Churches. And why left they Elders in every Church, but for the building up the body? Acts 14. 24. Acts 20. 17. Ephes. 4. 11.

3. The great worke of Christ at his Ascending to his Father, was to send forth Officers for the perfecting of …ints, for the worke of the Ministry, for the edifying of the body of Christ, as is most undeniably proved, Eph 4. 11. 12 and to continue to the end of all things till all the Saints (even those yet unborne) be come to a perfect stature.

4. The Apostles, in pursuance of the will of Christ, Ordained Elders in every City, Acts 14. 23. who are Officers for the teaching the house of God, labouring in Word and Doctrine, 1 Tim. p. 225. 17. Set downe qualifications of Pastours. 1 Tim. 3, Bishops and Deacons, to Tit. 1. 5. For this cause left I thee in Creet that thou shouldest Ordaine Elders in every City. 2. Tim. 2. 2. Commit that thou h…st heard to faithfull men, able to teach others.

Now let every Christian judge, to what end doth Christ send forth his Apostles, and other Officers, if outward teaching be needlesse? what folly, nay what sinne had they been guilty of to hazard, nay to ruine themselves, 1 Cor. 4. 13. 2 Cor. 4 8. 9. 2 Cor. 11 …3. if outward Teaching were needlesse. To what purpose should Christ so eminently engage by Promise to goe along with them, both in their successe and sufferings. Mat. 28. last. Luke 10▪ 16. 1 Thes. 4 8. he that despiseth, despiseth not man, but God, if outward Teaching be needlesse: For they can but speake to the eare, as appears by the fruitlesnesse of their labours often, and the worlds resisting them, Acts 7. 54. Acts 13. 45. the Jews spoke against the things spoken by Paul, contradicting and blaspheming: And though it were necessary th… word of God should be first spoken to them, yet they put it from them, Acts 28. 24. How cleare is it from Scripture assertion and example▪ That Faith coms by Hearing, and not by minding a light within, as Rom. 10. 14. 15. Gal. 3. 2. Acts 13. 48. Ephes. 1. 12. 13. And lastly, (though we might much more) yet we shall adde but this, the Lord was pleased eminently to seale to their outward teaching, as to his owne Ordinance, by those▪ …aire Epistles Ministred by them, and written by the spirit of the living God, viz. the multitudes of men converted from darkenesse to light by their Ministry, and from the power of Satan unto God, 2 Cor 3. 3. 1 Cor. 4. 15. Acts 2. And we dare appeale to the experience of the Saints in England whether the Ministry in England have not full and undeniable seales to their Ministration, in the witnesse of Christ thereto, in making them fruitfull Fathers to beget many soules to conversion by the Gospel.

Position 13. That the Scriptures are not the Word of God, but a declaration of the conditions of them that spoke them forth.

Proofe.

Iames Nayler being asked by the Justices in Westm…rland, whether he beleeved the written Word to be the Word of God, p. 23answered, I know no such thing. See Mr. Higgis…s Booke, pag. 78. and this Passage one of us also heard. Farnsworth in his BookeW. C. called, A discovery of Faith, pag. 6. cryes out against Ministers, because they say, The Letter is the Word; and the foure books, Matthew, Marke, Luke and Iohn the Gospel, pag. 12. A Paper one of us hath from them, hath this passage in it▪ they say, the Letter is the Word, which is false. To this purpose is that of George Bateman to Mr. Ledgard, pag. 25. 26. a… also their casting away their Bibles. W…. Strickland told Mr. Archer, If he had never Read the Bible, it had been better for him. How constantly doe the Scriptures passe under no better name from them, then the Saints conditions, Davids, Moses, Isays, Pauls conditions; and a declaration of the condition of them that spake them forth.

Confut.

This Position is so grosse, that we hope it will never sinke into any Christian heart, but will be a confutation to it selfe in the thought of any sober minded Christian: yet we shall propose these things.

1. That when the Word of the Lord came to the Prophets, Samuel, Isay, I…remiah, &c. it cannot be understood of the Word that was made Flesh, the Lord Iesus; but must necessarily signifie that minde or message of the Lord contained in those words or Scripture Writings, as 1 Sam. 15. 10. Then came the Word of the Lord to Samuel saying, It repenteth me that I have set up Saul to be King. Isay 38. 5. then came the Word of the Lord unto Isay, saying, Say to Hezekiah, &c. I will adde unto thy dayes fifteene yeares. Ier. 14. 1. The Word of the Lord that came to the Prophet Ieremiah concerning the dearth, Iudah mourneth, and the gates thereof languish. Its a grosse absurdity to say this word of the Lord was Christ; and it is as much to say, they were the experiences of those Prophets, or their conditions; but they were the word of the Lord by these Prophets▪ spoken to the Persons therein concerned.

2. As for the Phrase in the New Testament, the Word of God, it is cleare, both Christ and the Apostles in their mention thereof, doe understand, that which they Spoke▪ Preached, or Wrote, and not the Person of Christ, of the Father, or Spirit, So Christ speaks to the Iews, Marke 7. 13. making the word of God of p. 24none effect by their Traditions, which word can be understood alone of that fifth Commandement, ver. 10. Honour thy Father and Mother. Luke 11. 28 Blessed are they that heare the Word of God and keep it; which plainely hints, a word spoken, written, or engraven, &c. not the eternall word, the Lord Iesus, Rom. 10. 17. Faith comes by hearing, hearing by the Word of God, where the word Preached, or the Scriptures of the Apostles which we now have, is plainely called, the Word of God.

3. As for those Writings of the Prophets and Apostles, that they are the word given forth from the living God▪ and of authenticall and undenyable authority over every conscience good and bad▪ we could fill Pages with the proofes and evidence thereof; but the Reader may observe we are speaking of the Scriptures in reference to these mens cavills▪ and no further. And so shall (leaving so plaine, so Fun…mentali a Principle) rather fall upon their owne notion of the word of God, calling it, A declaration of the conditions or experienc… of them that spoke them.

1. This is fully to take away the very Foundation of the Faith of Saints, which is onelyonly built upon the authority of God, not upon any experience of the best Saints or the declaration of it. Luke 24▪ 25. O fooles and slow of heart, to beleeve all that the Prophets have spoken; where Faith is bottom'd upon Scripture authority, as Acts 18. 28. Apollos mightily convinced the Jews, shewing by the Scriptures that Iesus is the Christ. Acts 28▪ 23. Paul perswaded them concerning Iesus, both out of the Law of Moses, and out of the Prophe…s. Now, be this Law and the Prophets what they will, if they fall any thing lower then the truth and word of God▪ they can be no bottome for the Faith of Saints▪ and Paul takes a weake argument to convince them by. And yet, that those were not the conditions of those Prophets, or the experience of things fulfilled in themselves, is as cleare as the day, to any not grossely ignorant▪ and especially from 1 Pet. 1▪ 10. 11. 12. Of which salvation the Prophets have enquired, and searched diligently, who prophe…ied of the grace that should come unto you, Searching what or what manner of time the shirit of Christ which was in them did signifie when i… testified before hand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but p. 25unto us they did minister the things which are now reported unto you, by them that have Preached the Gospel unto you. And as in this its cleare, that they spoke not forth their own conditions and experiences; so also the Apostle sends the Saints to a word of Prophesie, as a more sure foundation of Faith, then the most glorious experience or enjoyment in the World, 2 Pet. 1. 18. 19.

2. This is to make the Scripture lose his authority, save onelyonly when we experience it, or where it is fulfilled in mens soules, and so doth make voyd every command and Promise; and all wicked men that can experience little of it, shall be left excusable before God at the last day▪ because not having the Scripture fulfilled in themselves (according to the Quakers Doctrine) it had no authority over them. This is the most pleasant Doctrine for desperate Atheists that can be. Whereas John 12 48. He that receiveth not my words (hath them not fulfilled in him) yet the words that I have spoken, they shall …udge him at the last day.

3. This at once nulls and destroyes the Divine Authority of the whole Hystoricall and Propheticall Part of Scripture, together with all the threatnings of Scripture, of Hell, and iudgement (unlesse they say, the Sainss have those threats of Hell fulfilled in themselves, and that condition of Dives in Hell, is the condition of Saints) as also the promises therein of mercies yet to come▪ their futurity denying their being the already experiences of the Saints.

4 Consider what impossibilities, contradictions▪ falshood, doth this woefull Doctrine bring upon most parts of Scripture; wherein such things there spoken of, were not could not be the conditions of either God that gave the Word, or the Prophets and Apostles that Published it,

In the close of this consideration, we disire to mind you of the reproachfull earmes this people every where give to the Written Word, though the Spirit. Rom. 15. saith▪ These things were Written, that we through patience, and the comfort▪ of the Scriptures might have hope. And the holy Ghost still referres to the Written Word Luke 20. 17. John 15. 25. Heb 10. 7. 1 Pet. 1. 17 because it is Written, Be yee holy as I am holy; where the Spirit of God doth evidently put an authority upon the Written Word, which is the same in signification and thing, with the p. 26word Scriptures, of which see how glorious things the holy Ghost reports thereof (how sleightly soever the Quakers esteeme▪ thereof) 2 Tim. 3. 15. 16. 17. The holy Scriptures, which are able to make thee wise to salvation. All Scripture is given by inspiration from God, and is profitable for Doctrine, for reproffe, for correcti…r▪ for instruction in righteousnesse: that the man of God may be perfect, throughly furnished unto all good works.

Position 14. The Spirits are not to be tryed by Scripture.

Proofe.

Miles Hawd in the Congregation at Kendale, asserted that he that referred to any light without, was a deceiver. In a Paper of theirs, one of them reckons this up as one of the Errors of the Priests, (as he …alls them) they professe the Scripture to be the rule, and the touchstone to try withall. A Book called Severall Papers, set forth by A. P. pag. 19. sayes, the worlds touchstone is without them and they try the living by the dead, the spirit by the letter; the Saints touchstone is within, whereby they try the spirits whether they be of God or no: which evidently demonstrates they allow no tryall of the spirits by the written word.

Confut.

…. Heare what the spirit saith, Isay 8. 20. To the Law and to the Testimony, if they speake not according to this, it is because there is no light in them. 2. This is to withdraw the soule from the judgement or determination of God, whose revealed will the Scripture is, as above is shown. 3. This is to open a gap unavoydably to all Satans delusions, as you may see by the short Relation of the Quakers Shaken, in the case of Iohn Gilpin; and we can no otherwise look upon this, then the very Hold Satan hath to keep this people under his delusions, by cousening them thus, to stop their eyes against the light, Iohn▪ 3. 20. for what else shall be the Touchstone but the Word of God? 4 And how strong are the perswasions of errour? how fully doth Satan pretend in the soule, to be an Angell of light? and wherein shall man distinguish? The Berean… searched the Scriptures whether these things were so, Acts 17. 11. trying the Apostles themselves by the Written Word. 6. And Christ himselfe leaves the very proofe of himselfe to be the Messias to the Scriptures▪ Iohn 5▪ 39. Search the Scriptures, for in them ye thinke ye have … …all life▪ and they are they which testifie of me.

p. 27Position 15. That there ought to be no sinse, meaning, or exposition given, or studying, of the Scriptures.

Proofe.

Their common expression is to him that opens or shews them the interpretation of any Scripture▪ Cursed is he that addes, or the plagues are upon thee for adding to the Scripture. John Audland▪ a few days since, being for his Rayling, and Publique disturbance, called before the Magistrates, and there pleading against the Ministry, alledging that Text, Ier. 5. 31. The Priests heare rule by their means; One of us laboured to convince him of this ignoranceW. C. in that grosse mis-interpretation, for by means he understood by their maintenance; shewing, that that Text doth most evidently hold this sence, That those Priests bare rule by the means of the false Prophets: The said I. A. presently cryed out, Thou addest, thou addest. The same man having called another of us Deceiver; was asked, Whether he heard him Preach S. H.any thing contrary to the truth the day before; telling him withall, he Preached that which he had Prayed, and studied the Scripture for; presently the said Audland (as if studying the word were enough to convince a man to be a deceiver) cryed out, there thou shewest thy selfe. One of their Papers in the hands of one ofW. C. us, wickedly rayles thus, Away with all your conjuring studying, away with all your stage▪ play Preaching. And tis their knowne and constant Princip…e. Though their grand master Fox, was not able enough in this point▪ but discovered his Imposture by his Concordance to the Bible, sent him from Yorke to Kendale.

Confut.

As to this, let the Reader consider, Neh. 8. 8. Ezra Read in the Booke of the Law of God distinctly, and gave the sence, and caused them to understand the Reading. Luke 24 27. Christ began at Moses, and all the Prophets, and expounded therein all things concerning himselfe. Marke 4 34▪ He expounded all things to his Disciples. Acts 28. 23. Paul expounded and testified the Kingdome of God out of the Prophets Act, 8. 30. to ver. 35. Philip expounds the mende of the holy Gho… in that Prophecy of Isaiah, to the Eunuch who Read it, and yet without Interpretation knew not the meaning of it. Christ sends the Pharisees to study the meaning of Scripture, in stead of cavelling. Mat. 9 13. Goe learne what that meaneth. And Peter tells you in the writings of p. 28Paul, there are many things hard to be understood, 2 Pet. 3. 16. which the unlearned, and unstable▪ wrest, as they doe also other Scripture, unto their owne destruction. But to say there is no sense or meaning in the Scriptures, shewes so grosse ignorance, nay, such senselesnesse in these people, that this may suffice▪ And for the studying of the Word, reade the command of Christ for searching it, Iohn 5. 39. of Paul 1 Tim. 4. 13. Give attendance to Reading Col. 3. 16. Let the Word of God dwell in you richly in all wisedome. Ti…ethy must be nourished up in the Word of truth, and of that good Doctrine to which he had attained, 1 Tim. 4. 6. must give himselfe wholly 1 Tim 4 15. to Reading, Exhortation▪ Doctrine, that his profiting might appeare to all. 2 Tim. 2. 15. Study to shew thy selfe approved unto God▪ a workeman that needeth not to be ashamed, rightly dividing the Word of truth. 2 Tim. 3. 15. From a childe thou hast learned the holy Scriptures, &c. out of which the man of God must labour to be throughly furnished unto all good works.

Position 16 They cry downe Baptisme with Water, and the Lords Supper, a… being but types and shadowes ceasing upon the appearance of Christ within them.

Proofe.

A Booke called Severall Papers, set forth by A. P. pag. 19. thus▪ The worlds Baptisme is without them; the Saints Baptisme is within them: the worlds Communion is without them, taking a little Bread and Wine, &c. which is carnall; the Saints Communion is within. Compare this with George Batemans answer to Mr. Ledgard▪ pag. 29. disputing with him about Baptisme, &c. sayes, That Baptisme and the Lords Supper▪ &c. Christ when he was in the flesh left them as types of another nature▪ and this pointed at Christs appearing in the spirit; and as the types under the Law ended when Christ appeared in the Flesh; so these types (viz Baptisme and the Supper of the Lord; for of them he speaks there) end, when Christ appeares in spirit. To which adde that of Farnsworth in his Pamphlet, entituled, A Discovery of Faith, pag. 11. All your Baptisme, such as are invented from the Letter▪ the carnall minde invents them these are for the Fire, for they are the workes of the Flesh. Reade him also, pag. 13.

p. 29Confut.

What soule that lives under the Kingdome and Scepter of the Lord Iesus, will not abhorre these opinion…, that destroy and wholly take from the Saints these two grea… Mysteries. We shall but briefly therefore propose, 1. That our Lord Iesus appointed his Dsciples to Baptize with Water, Iohn 4 2. Mat. 28. last. 2. The Apostles practised it quite through the Acts, Acts 2. 41. Acts 18. 12. 13. 16. 36. Here is Water, what hinde…s but I may be Baptized? reade ver. 38. Acts 9. 18. Acts 18. 8. 1 Cor. 1. 14▪ 15. 16. And for the Supper of the Lord see the Institution, Mat. 26. 26. 1 Cor. 11. 23. where it is an Ordinance established▪ to continue in practice till▪our Lord Iesus come againe, ver. 26. which comming, cannot be meant of that comming in the spirit, which these men speak of, for so he was come already to them being already saints. And as this Text doth fully cleare their continuance in the Churches till the last day▪ so where Baptisme and the Supper of the Lord are called types in Scripture, to cease upon the comming of Christ in spirit▪ we demand a Text What a plaine addition is this to the W…rd of God, by those who so frequently curse the Ministry, in their explications and applyings of texts, as if they added to the sayings of the Prophecies of that Booke? And how apparantly doth this Principle speake their teaching, in stead of Gospel-Doctrines, and the commands of Iesus, the fond imaginations of their owne braine, and divinings of their owne heart.

But we t…ust we shall need to adde no more to the satisfying of those, who have eaten of the Flesh▪ and drunke of the Blood of the Lord Iesus, and been Baptized into his Death, and found the power and vertue of these blessed Ordinances. What soule that is not under the strong delusions of Satan, dare cast off as so sleight things▪ or blaspheme with so vile reproaches (as these men doe) those sacred Institutions, which the Lord Iesus left to his Churches, as such eminent memorialls of his blessed love.

Position 17 That there is … …ediat… C…ll Call to the Ministry.

Proofe.

This was asserted by Thomas Willan of Kendale in the Publique Congregation there▪ on a Lecture day, in the hearing of one of us, W. C. the said T. W. (according to the custome of p. 32that Generation to Prophesie lyes in the name of the Lord) pretending to the man that Preached, he was sent of God to speak to him: then the said Minister demanded, Whether he was sent by a mediate or immediate Call: upon which proposall, being bassled in the proofe of his owne immediate Call, which he pretended to; with a lowde voyce cryed downe all mediate cals to the Ministry, as not of God. and tis one of their common exceptions against the Ministers of the Gospel, as being sent forth by the Ordination of men, not considering the Institution of Christ for such proceedings.

Confut.

That a mediate call (since the time of those Apostles, who being to be witnesses to the world of all that Iesus said and did, were to be such as had accompanied the Lord Iesus in the dayes of his Flesh. Acts 1. 21. and received their Call from Christ immediately, being inspired by the holy Ghost, 1 Pet. 1. 21. and able to evidence their Call, and confirme the Gospel they committed to posterity, by infallible testimonies of mighty signes and reall miracles, 2 Cor. 12. 12.) is the way of the Gospel for sending forth its Ministers, is apparent to whomsoever shall reade those texts, Acts 14. 23. When they had Ordained them Elders in every Church▪ &c. 1 Tim. 4▪ 14 Neglect not the gift that is in thee, that was given thee by Prophesie and the laying on of the hands of the Presbytery. Titus 1. 5. For this cause I left thee in Creet, that thou shouldest Ordaine Elders in every City. 2 Tim. …. 2. The things thou hast heard of me that commit thou to faithfull men, able to teach others▪ In Titus 1. and 1 Tim. 3. chapters▪ the Apostle at large leaves direction for the qualification of such as should from time to time be Ordained to the Office of Elders in the Churches in a mediate way; for to prescribe Rules to an immediate call, is impossible But how confident soever these men are against this mediate call to Ministeriall worke; yet as we dare oppose the above-written word of the living God, against all raylings and revilings as enough to crush in piece… all gaine-saying pl…as▪ so there hath been so much, and so convincingly on every hand written in defence thereof, that we dare not question the establishment of all sober spirits in that truth, and shall adde no more to overturne the gaine-sayings of this besotted people.