The Snake in the Grass Further Discovered, Part 1 · Chapter 3

The Snake in the Grass Further Discovered · Part 1 · Chapter 3

p. 18CHAP. III.

The Quakers deny the Scriptures.

SECT. I THAT the Quakers pretend to own the Scriptures, I do not deny; but I ſhall prove it to be one of the moſt naked and ſelf-contradicted pretences that ever peep'd out into the World, with ſuch a noiſe and confidence. If meer pretences were of ſufficient Authority'Tis Satans Maſter-Piece to betray with a kiſs. to command our faith, that portion of Scripture might be well ſpared, 1. Theſ. 5. 21. Prove all things, &c. If they ſhould deny the Scriptures in ſo many words, they cannot but know, it would nip p. 19their deſigns in the bud, and in ſtead of promoting their principles, render themſelves odious; but Satan is not ſo ſilly an Impoſtor, as to ſpoil his Market, by appearing ſo unſeaſonably, and at firſt daſh in ſo deformed a ſhape: he is not ignorant of that Text; Surely in vain is the Not ſpread in the ſight of any Bird.

I ſhall therefore wave pretences on both ſides, and bring my charge to a fair triall, wherein their own Teſtimonies ſhall be their principal Judges.

I deſire them not to accuſe me of wounding their reputation, ſeeing the ſtabs are given with their own daggers, and the Murther is no better nor worſe then felo de ſe, (as the Law phraſes it) but in plain Engliſh, Self-Murther; this I ſhall prove by ſufficient Argument;

The Quakers deny the Scriptures of the Old and Arg. 1 § 2 New Teſtament to be the Word of God.

This Charge, none of them that ever I read, heard, or heard of will deny; and if you pleaſe to caſt your eye on the inſtances, you may take it on their own words; Blaſphemy for any to ſay To all that would know, p. 4. Naylors anſwer to the Jews p. 25 Cuffs, Ribands, Lace, and ſuch other like things invented by the devil. F. Howgill, one of Antichriſts, &c. p. 2.the Letter is the Word of God; It is the Devil that contends for the Scriptures to be the Word of God. This errour is by ſome reputed meerly verbal, and that in other words they allow the Scripture as much as this comes to. I would it were true of this and all the reſt of their errours, which they trumpet out in the Scripture titles and dialect; upon that condition I would be really content to Yea and Nay it, and Thee and Thou it; and moreover, forbid Ribands, Lace and Cuffs, (though the moſt modeſt that were ever worn) to pollute my Garments; and offend their unneceſſary ſelf-denial from that time forward. p. 20But they have another opinion of it, or they would not call it blaſphemy to be otherwiſe minded; and we ſhall finde it ere I have done, to be their forelorn Hope; by which they attempt to make a breach on the Authority and eſteem the Scripture hath juſtly obtained in the hearts of all ſerious Chriſtians; and thereby with more eaſe and ſecurity to enter the whole Army and groſs of their deluſions; and therefore I ſhall encounter it firſt and in good earneſt.

It will be neceſſary before I proceed, to let you § 2 know what we intend by the phraſe, that the Scriptures are the Word of God: that you may know what we hold and contend for, though they know not what they contend againſt: except the vain fictions of their own begetting. Know therefore that we do not aſſert them to be the Son of God, the Chriſt and Saviour, nor the Spirit of God; neither do we ſay, that they are ſo ſelf-ſufficient and all-powerful as to ſanctifie and enlighten ſavingly, without the coagency, efficiency or aſſiſtance of the good Spirit of the Lord, to open our underſtandings, and write them in our hearts. Theſe things are too high for them.

On the other hand, we dare not call them a dead letter, (who have felt them ſharper then any two-edged § 3 ſword, and taſted them ſweeter then then the honey or the honey-comb) nor yet Ink and Paper-Divinity, or meerly the words and works of men: Theſe are too low an opinion of them. But poſitively,

Firſt, we intend the ſenſe and matter by them expreſſed; § 4 containing thoſe Hiſtories, Propheſies, Promiſes, Threatnings, Doctrines, Exhortations, &c. which God at ſundry times, and in divers manners, revealed to and pake by his Son and ſervants, inſpired by God, or by inſpiration of God.

p. 21Secondly, the ſenſe and matter aforeſaid, being § 5 written or printed, we call the Word of God; ſo far as the print or writing agrees (in its kind) with the Original Copies; which were written by, or by the Direction of God himſelf, his ſon or ſervants inſpired by him, ſo we call it the Word of God, but with this diſtinction, the written Word.

Now that the Scriptures are the Word of God in the SECT. II ſenſes aforeſaid, I ſhall vindicate from the violent contradictions of the Quakers. They have theſe three Objections againſt this truth.

1. That it is improper ſo to call them, viz. The Word of God.

2. That many things or ſayings contained in them were ſpoken by wicked men or the devil.

3. That this Title is peculiar to Jeſus Chriſt the Son of God.

Firſt, they deny them to be the Word of God in the ſingular number. I muſt therefore in dealing with this great Criticiſm, reconcile the plural number to the ſingular.

I anſwer, to the firſt, it ſounds methinks very harſhly, § 2 that not one word in the Scriptures ſhould be the Word of God, becauſe there are in them more words then one. Surely, if the firſt, ſecond, third, fourth, and ſo on, be the Word of God, then every word in it is the Word of God: and never the leſs, but rather the more for being united; for that there are few ſingle words, which ſtanding alone will ſignifie any thing, whereas divers put together, have a ſenſe and ſignification. And the whole body of the Scripture conſidered together, doth ſignifie the mind of God more compleatly, then if it were diſmembred and conſidered apart.

But I know they aim at more then a meer p. 22Grammar-nicety, at which kind of failings they uſe not much to quarrel; but are rather affected with them, as if the Spirit of God delighted in real nonſenſe; though I think the cauſes to be three eſpecially. Firſt, that their firſt Authors could ſpeak or write no better; and they take it to be a perfection to write falſe Engliſh and nonſenſe after ſuch infallible perſons. Secondly, becauſe they have ſo few of thoſe they call their Miniſtry able to write true ſenſe and Engliſh, that thoſe who can if they liſt will not, leſt they ſhould diſgrace their Brethren; and rather then that ſhould be admitted, it ſhall become the faſhion, and obtain in time to be better Engliſh then ſenſe. A third reaſon may be, their taking all, matter and form, to be infallibly from the Spirit, and therefore dare not amend the ſenſe of the Spirit.

But to what is the Queſtion I return, after this ſo § 4 long (yet not altogether inexcuſable) digreſſion. One of their zealous Miniſters (as they call them) thus exclaims, And what an improper ſpeech were this, to call Fr. Howgil one of Antichriſts Voluntiers …efeated. p. 26.twenty thouſand Sentences one word! and it is called a Declaration; and what a Declaration would that be, which conſiſted but of one word! but where do we ſay the Scripture is but one word? there is a great deal of difference between but one word, and the Word. And if the Scriptures be a Declaration in the ſingular number, it muſt take many Declarations into one; for it contains what was declared from Moſes time to the Apoſtles; and why not the word in the ſingular, as well as a Declaration in the ſingular, ſeeing the Scripture contains many Declarations? But he gives one kick backward more at what he pleads for; Pray have the patience to read this man paſſing the ſentence againſt himſelf, A Rod for the fools back, Prov. 26. 3. And what a fooliſh man is this, to aſſert his own p. 23imaginations, and then imagines the Scriptures will prove it! what an improper ſpeech is this! &c. I know not the perſon he brands with folly; but I am ſure the Cauſe, as laid down by Howgil himſelf, deſerves it not. I am confident he underſtands not what improper means; if he intend by improper that it is figurative; he need not wonder and ſay, what a figurative ſpeech is this? Alas, the Scriptures and all Writings abound with figurative ſpeeches; but if he mean by improper, incongruous or unmeet, he offends greatly; (for then the Scriptures are very guilty herein) as will appear by and by; and I know not what elſe he ſhould mean by proper, unleſs not peculiar or a tall ſpeech; as we call a tall man or woman a proper, and by improper a ſhort ſpeech; Let a Prophe… Naylors Love to the loſt. p. 17.of their own, and he none of the ſmall Prophets neither, decide this Controverſie. Nay, who never yet came ſo far as Balaam, who had the Word of the Lord from his own Mouth.

But to caſt this Objection out of doors, we are to § 5 take it in a collective ſence, which is very frequent in the Scripture. For inſtance, the Scriptures themſelves are ſometimes expreſſed by a plural, ſometimes by a ſingular word; Ye do erre, not knowing the Scriptures; Mat. 22. 23. Here it is plural: It is contained in the Scripture, 1 Pet 2. 6. Here it is ſingular. A ſentence is called a word, Where the word of a King is there is Power. Eccleſ. 8. 3. They were aſtoniſhed at his doctrine, for his word was with Power. Either of theſe inſtances contain more then one ſingle word. The ten Commandments graven on the Tables of Stone, are in the Hebr. ten words foreign which you have ſo rendred in the margin of ſome of your Bibles. Deut. 10. 40. Now divide theſe Commandments into ten ſingle ones, and then each will have but p. 24one word come to its ſhare to expreſs it by; and ſomeIt is too frequent with them to call the holy Scriptures dead Letter, and a letter is ſomewhat leſs then a word. one, viz. the fourth, hath at leaſt 60 ſingle words in the Hebr. but many more in the Engliſh, Rom. 2. 9, 10. To the Jew [not Jews] and alſo to the Gentile [not Gentiles:] can you ſuppoſe that one, and but one ſingle Jew or Gentile is hereby intended? read the ſixth verſe, and you ſhall have it explained; Who will render to every man according to his deeds: ſo that under the ſingle word Jew, is expreſſed all the Jews from firſt to laſt, in every generation; and under the word Gentile, all the world of mankind beſides.

Take one Text more to conclude with, Iſa. 8. 20. To § 6 No Morning foreign non ei aurora: Montanus.the Law, and to the Teſtimony; if they ſpeak not according to this Word, it is becauſe there is no light in them; not ſo much as the dawning of the day. Both Law and Teſtimony are here rendred by Word in the ſingular number; in this one Text there is enough, (not only to ſilence this petty cavil, but) to pluck up both root and branch; all the principles of Quakeriſm: if they who profeſs them had any regard to the Authority and verity of the eternal and Almighty God, and a few grains of underſtanding at liberty to conſult it.

2. Object. Many paſſages in the Scriptures contain the SECT. III ſayings of wicked men. Yea, ſome have been ſo irreverent and irrational, as to ſay, ſome part of it is the words of the devil; this expreſſion hath been frequent with them, and uttered in contempt of the Scripture.

I anſwer, although the Scriptures make frequent mention of ſuch Paſſages, it is to a good and holy end; and hereby Satans malice is diſcovered, whereby in a good meaſure we are not ignorant of his devices; and hereby we underſtand his ſnares, in which our firſt Parents were taken, and others both good & bad in after-Ages; and Satan is alſo rendred the moſt wicked and p. 25hateful of all that God created. But to ſpeak cloſe to the Objection, Thoſe ſpeeches of wicked perſons, ſuch as Job's wife, the Phariſees, Jews, and Rabſhakeh, and the ſpeeches of the Devil, are not the Word of God, or any part of holy Writ, (as they were uttered by them) but far from it. We are to conſider the Scripture, as partly Hiſtorical; and all thoſe paſſages being reported hiſtorically, there is not the leaſt ſtain upon the Scriptures thereby. What if I make a true report of the Powder-plot, the Maſſacres in France, Ireland, &c. And that to good ends and purpoſes? yea, if I report the blaſphemous ſpeeches by them uttered againſt God, his Saints, and the holy Scriptures; am I therefore blameable, as if I my ſelf had been their Author? I know what hath been ſaid is convincing. Now by the Inſpiration and Guidance of the Holy Spirit theſe things were written; and there is not only a truth, but alſo a divine truth of Hiſtory in them.

Object. 3. That this title, the Word of God, is peculiar to the Son of God, the Lord Jeſus Chriſt, whom they call the light within, the Scriptures within. Here it is indeed that the ſhoe pinches, and they would fain put off the honour, and put out the light of the Scriptures, becauſe they ſtand in the light of their fancy. (Pardon me the expreſſion, for it is truth I ſhall prove by the Lords aſſiſtance, ere I have done.) But what have they to ſay that the Scripture ſhould not be the Word of God, notwithſtanding the Son of God is ſo called? I will give you the beſt that ever I met with.

The firſt is, the Authority of their Leaders, who ſay, It is ſo, and it muſt be ſo; He [Chriſt] is the Ja. Parnel, Chriſt exalted, p. 4.Word, the Scripture is not. Why ſhould it be doubted after ſuch an evidence? it is unreaſonable and ſuperfluous to expect, that infallible perſons, (for ſo the Quakers believe all their Miniſtry to be) ſhould give p. 26a reaſon for what they affirm; eſpecially conſidering they are conſtrained to be infallible for want of reaſon. And now ſeeing he can carry it ſo eaſily, he goes on like an empty Cloud carried with the wind, He [Chriſt] is the light, the Scripture is not; he is the Ruler, Guide, Teacher and Judge, and the Scripture is not. What may not a man prove in one infallible breath? did he not prudently to make haſte, before that gale was ſpent? Well, but who can ſtand before a whirl-wind? one blaſt hath torn from the Scripture no leſs then ſix of thoſe glorious Garments wherewith God hath cloathed it.

Let us hear G. F. if he do not amend the matter § 4 by a thing like an Argument, He did not ſay John 1. 1. the Declaration was the Word, but ſaid in his Declaration the Word was God: and he who ſaith the Latter Difference of Miniſters p. 1.is the Word, is a Deceiver, and erres,—for the Scripture ſaith, That in the beginning was the Word. If you could have found where John ſaid in his Declaration (as you call it) that the Scriptures are not the Word of God, a thouſand to one but ſome or other of the Lords people would have found it out long before Quakeriſm was in being, and have ceaſed to take that name in vain.

For the ſecond Argument, he ſaid the Word was § 5 God, what then? Why then the Scriptures cannot be the Word unleſs they be God alſo. I am ſure I have hit on your Concluſion, and the beſt you can make of it: but let me tell you that the Scripture may be the Word, and Chriſt the Word alſo, and yet though Chriſt be the Word of God, the Scriptures the Word may be quite another thing.

Let me give you juſt ſuch another place of Scripture, They drank of that ſpiritual Rock that followed … Cor. 10. 4.them, and that Rock was Chriſt. Will you conclude p. 27from hence that there is no other Rock, but every Rock in the World muſt needs be Chriſt? or, that it is ſinful, yea, Blaſphemy, to call any thing a Rock but Chriſt? but it may be you will ſay, 'tis a ſpiritual Rock in that place; And I ſay it was ſpiritual, only as it was myſtical or typical of Chriſt; but in other reſpects it was a Rock as others are, hard and ſtony. So I ſay of the Word that was God, it was the Word that was in the beginning, that created all things. Shew me any ſuch Word and I will call it God too: yea, I will ſay it is blaſphemy to deny it to be ſo. But the Scriptures which we call the Word of God, were not in the beginning, nor did they create any thing, much leſs all things.

Pray let me ask you that are ſo ſtiff in this point; § 9 do you not take the light in John 1. 9. to be Chriſt and God? ſay nay, if you dare. Yea, and will you not ſay, that John ſaith ſo in his Declaration? I know you will, and I will ſay ſo too; what then? Is there nothing called light, or that is truly ſo, but Chriſt or God? the Sun, Moon, Day, are calledGen. 1. 5, 16. Mat. 5. 14.Gen 1:5Gen 1:16Matt 5:14 Light alſo; yea, the Diſciples are called by Chriſt himſelf, The Light of the World. And muſt they be God too? or Chriſt be to blame for calling them the Light of the World; a phraſe ſo very near, that in John 1. 9. Chriſt is called the Way, the Truth and the Life; but if you ſhould make every ſuch expreſſion to be meant of Chriſt and God; I am ſure we ſhould have Lords many, and Gods many, in a far lower ſenſe then the Magiſtrates, and great men of the world; and Chriſt would be little beholden to us. I beſeech you therefore, who are not ſtark blind, and ſteel-hard; either to abandon ſuch principles, or at leaſt do not pretend to Scripture for them, and abuſe it after this manner; for the Scriptures are no friend p. 28to your crooked, unholy principles, and that your Leaders know well enough.

That I may blow the duſt out of your eyes, I ſhall SECT. II take a little pains to ſhew you your miſtake, and alſo how to amend it in more and weightier points (in themſelves) then this under preſent conſideration. You do not honeſtly diſtinguiſh betwixt proper and figurative words and phraſes in reading the Scriptures, but have gotten an Art to conſtrue them backward, quite croſs to their true intent and meaning; you will take proper ſpeeches for figurative, and figurative for proper, not care…ing for the true ſenſe, but as they will ſerve your turn; and thereby you can prove quodlibet ex quolibet, what you will, and any how; and ſo you ſeem in the eyes of ſilly and credulous ſouls, to make your rope of ſand to hang finely together; and you are no more happy here, for Chriſt the Word is the Word, but in a leſs proper ſenſe, whereas the Scriptures are the word of God in a much more proper ſence; which I ſhall plainly demonſtrate: Only take one direction in the mean while.

That where any phraſe or word may be taken in a § 2 proper ſenſe, it ought ſo to be taken: unleſs there be a neceſſity to do otherwiſe, from the conſideration of the Context. As in the point in hand, 'tis ſaid, The Word was God, in the beginning, here it cannot be underſtood of the Word in a proper and ordinary acceptation; becauſe ſuch words or word cannot be God, neither were in the beginning. Beſides, what is afterwards ſpoken of the Word there is plainly and onelyonly to be underſtood of Chriſt the Son of God, but if you conſider the Word expreſſed, Mark 4. 19. And the cares of this World, and the deceitfulneſs of riches and the luſts of other things entring in▪ choak p. 29the Word, and it becometh unfruitful. Here you muſt take it for the doctrinal Word, or Word of Inſtruction, which is a proper ſenſe of the Word; and if you ſhould take it for Chriſt the Word, you muſt read it Choak Chriſt: which how untrue and uncomely a phraſe it is, I leave your ſelves to judge.

Now I ſhall ſhew you what is a word in a proper § 3 ſenſe, and that the Scriptures are ſuch: and what in a figurative ſenſe, and that Chriſt or the Son of God (as the Word in ordinary acceptation) is ſuch.

A word in a proper ſenſe, is either an articulate ſyllabical ſound, which the eare is receptive of, and by which ſomewhat may be underſtood as its ſignification, in a commonly received acceptation.

Or alſe a writing, impreſſion or graving, which is ſuch a diſpoſing of letters in their Order as doth expreſs and ſignifie to the eye, what the other doth to the ear.

Now Chriſt is not, cannot be the Word, in neither § of theſe ſenſes; for he is not a ſound thus diſpoſed, nor yet an engraved, printed, or written thing: But the Scriptures are ſuch or conſiſt of ſuch words. How the Scriptures are the word in the ſingular number, I have already ſhewed and muſt refer you thither.

A figurative word, or word in a figurative conſtruction, § 5 is ſomewhat ſo expreſſed, but is ſo only by Analogy, as haveing ſome proportion with, and ſimilitude or likeneſs to a word: but will by no means bear the definition of a word, taking in all that is eſſential to its being a word.

For inſtance, God is called a Husbandman, John § 6 10. 1. But he is not ſo in a proper ſenſe, for he neither goes to plow, nor ſowe, nor cart, and managing grounds and cattel as a Husbandman doth; nay, he is not a man (of any occupation whatſoever) but there is ſome p. 30analogy, and ſimilitude betwixt the Almighty and a Husbandman, in his dealings with his people: for he takes care of them, he waters them, purges, prunes, plows, digs, fences, feeds them in a ſpiritual ſenſe.

Chriſt is called the Lion of the tribe of Judah, the § 7 Vine, the door: yet he is none of theſe, but with reſpect to his relation, and uſefulneſs to his people, there is ſome ſimilitude betwixt Chriſt, and theſe Figures and Emblems of him: he is ſtrong and courageous, fears none, overcomes all he encounters with, he conveys ſap, life and fruitfulneſs to his living branches; he is the mean by which we may be reconciled to, and enjoy God; but enough of this.

And Chriſt who is God, is the Word, but by Analogy, § 8 not properly in ordinary acceptation.

1. He is a great part of the ſubſtance and ſcope of the Scriptures the Word of God, they teſtifie of him, and direct to him in their doctrine, types, &c. To him give all the Prophets witneſs. Acts. 10, 12▪

2. He doth alſo manifeſt and ſignifie to us all the glorious attributes of God in a ſplendid manner, but more eſpecially his love, mercy and pity: and that not onelyonly as a Prophet and Teacher; by the Word of his mouth; but alſo in all his concerns as Mediatour.

3. As he is the Executor of the good promiſed, and evils threatned in the Scriptures. So Rev. 19. 13. he was employed in bloody work, executing the vengeance of God againſt his Adverſaries, threatned in the Word; and he poſſeſſes his faithful ones of the happineſs prepared for, and promiſed to them. Thus I hope I have cleared my way hitherto. One thing only remains to prove their errour, which I have reſerved as the laſt blow; and that is to ſhew that the Scriptures p. 31do call the Threatnings, Promiſes, &c. therein contained, the Word of God, and the written Word. If I prove, that in any place of Scripture the phraſe cannot be taken in the ſenſe the Quakers would have it, that is, for Chriſt or God; and alſo, that it can be taken in no other ſenſe then for the matter contained in the Scripture; I have done enough, whether they will be convinced or no; and they muſt deny the Scripture to be true, or own their doctrine to be falſe.

He that regarded not the Word of the Lord, left § 9 Exod. 9. 1… 20.Exod 9:1his ſervants and cattel in the field. He that feared the Word of the Lord, made his cattel and ſervants to flee into houſes. What colour is here to expound the Word of the Lord in theſe Texts of God or Chriſt? what more plain, then that they feared the threatning, or regarded not the threatning, or gracious Advice given from God for avoiding the blow, And Peter remembred the Word of the Lord: what word! How Luk. 22 61.Luke 22:61he ſaid unto him, before the Cock crow, &c. and that it was the ſaying of Chriſt which Peter remembred;Mark. 14. 72.Mark 14:72 you have Marks word for it, or rather Gods, And Peter called to mind the Word that Jeſus ſaid to him. I am againſt the Prophets that ſteal my Word, every one from his Neighbour. Can Chriſt be ſtoln? or wouldJer, 23. 30. God be ſo much offended with them for obtaining Chriſt as to put the black brand of theft upon it, while he charges it as the higheſt crime to reject Chriſt?

Stand thou ſtill a while, that I may ſhew thee the 1 Sam. 9. 271 Sam 9:27Word of God. This Word was, that God had choſen him King, and the Prophecy of what ſhould befal him in his return: if you will needs have the Word of God in this place to be underſtood of Chriſt, you muſt read it with the Expoſition thus, Stand p. 32thou ſtill a while, and I will ſhew thee the Chriſt.

There are two words in the Greek which are Tranſlated, § 10 and ſignifie the word, foreign and foreign, the firſt is ſometimes uſed for Chriſt, the perſonal Word, but the other never: And have taſted of the good Word of Heb. 6. 5. Eph 6. 17. foreign. Beza renders it, Gladium ſpiritualem, the ſpiritual Sword.Heb 6:5Eph 6:17God. And alſo, And the Sword of the Spirit, which is the Word of God.

A little skill in the Original would free them from this and many more miſtakes. What I have done here, will be to ſuch as are willing to underſtand, good meaſure, preſſed down, ſhaken together, and running over. As for thoſe who are of a perverſe mind, until the Lord give them a better frame, I ſhall not wonder if they wink out the Sun at noon-day.

I ſhall next and briefly ſay ſomewhat of the written Word, which we are greatly concerned to be ſatisfied in, to be the Word of God, for that we have no other § 11 ſtanding Word as our Teſtimony of Gods revealed Will, but what is written or printed, which is all to a like purpoſe; the one being by an impreſſion of the Pen, the other of Stamps. This the Quakers deny, with the addition of many abſurdities, ariſing from ſo calling and owning it.

Where, ſaith one of them, (and a Chief) readeſt Ja. Naylor, Sauls Errand to Damaſcus, p. 33.thou in the Scriptures of a written Word? it will be no hard matter to find an Anſwer to this Queſtion. I have written to him the great things of my Law, but they were accounted as a ſtrange thing. A ſharp rebuke to the Objectors. The Ten Commands (or words, according to the Hebr. as I have already ſhewed) were written by the Finger of God himſelf: andExo. 31. 18. John 5. 47. Thou haſt printed my words. Naylor.Exod 31:18John 5:47 afterward by Moſes. The Law of Moſes is called his Writings, If ye believe not his Writings. And if the matter and ſenſe be the Word of God before, ſurely when it is written, (which any word that ever I p. 33heard may be) it is a word written, or a written word, which you will.

Some there are who have written againſt the Quakers SECT. V who judge, that although the Quakers will not admit of this Appellation of the Scriptures, yet in other terms they allow them ſuch titles as amount to as much: and that the difference is rather verbal then real. But let me tell ſuch, that beſides the imprudence and danger of removing the ancient Land-Marks, and not holding faſt the form of ſound words, there is a wide difference and great ſhortneſs in the beſt titles they will afford them, (yea, take them altogether) from this Appellation; and therefore I ſhall examine the…, and diſcover their defects herein.

Firſt, they will allow them to be of God.

So they affirm their own Writings and Sayings toMorning Watch. 52. be alſo of God; (And let not this ſeem ſmall in your eyes,—ye ſhall you all one day know that the Lord hath ſpoken it) not only in ſome ſenſe, but in a higher then the Scriptures, at leaſt with reſpect to them, and the times wherein we live. But this phraſe to be of God, is of ſo large an import, that the ſillieſt Worm, and the baſeſt clod of Clay we tread on, may claim a ſhare in the Priviledge: yea, nothing in the whole Creation but will bear this expreſſion, (ſin only excepted inRom. 11. 36.Rom 11:36 its obliquity) for of him are all things.

Secondly, the Scriptures of truth. § 2

This is ground enough for us to deal with them by the Authority of the Scriptures; but there are many other Writings that are true; and if you take the Scriptures to be underſtood by way of Eminency, the Scriptures of truth; ſo as no other Writings extant are ſo abſolutely and divinely true, they will utterly diſclaim ſuch a ſenſe.

p. 34Thirdly, They are the Experiences of the Saints, and § 3 what they witneſſed.

This is with them a very common phraſe. ThoughA true Teſtimony of what the Saints were made witneſſes of. Smith Prim. p. 10. this be true of ſome part of the Scriptures, (eſpecially the Book of Pſalms) it is too narrow a title by far for the whole Body of the Scriptures. And for that part of the Scriptures, which expreſſes the Experiences of the Saints, it hath ſomewhat more as its end then a meer witneſſing, or expreſſing how it was with them. But I do not wonder that they ſo much delight in this phraſe, when I conſider that they themſelves reſtrain almoſt all the Concerns of Religion to their Experiences; yea, things Hiſtorically related, that were done without them long ago, and are never again to be acted on the ſtage of this world: and things Prophetically related in the Scriptures, which ſhall not have a being until the end of the world. They experience the Birth, Righteouſneſs, Sufferings, Death, Burial Reſurrection, Alcenſion and Exaltation of Chriſt. They experience the downfall of Babylon, the Day of Judgment, Heaven, Hell, and all within them: and not with reſpect to ſome effects, impreſſions and ſimilitudes of theſe things: but really, and almoſt (if not altogether) excluſively of any other meaning: all of which you will find proved in the following Diſcourſe. But this is far ſhort and wide of owning the Scriptures to be the Word of God. There are no Saints but have their Experiences, both good and bad; but he that ſhould write them, and affirm them to be the Word of God, as they are the Experiences of the Saints, will fall withRev. 22. 18. 19. & Deut. 4. 2.Rev 22:18Rev 22:19Deut 4:2 a witneſs under that ſevere cenſure of that true and legitimate Word of God.

Fourthly, They call them a Declaration of the Mind § 4 of God. This (all things conſidered) is the higheſt p. 35expreſſion of their eſteem of the Holy Scriptures and Word of God; (for ſo I will call them whether they will or no) but ſo were ſome part of the Writings of the Heathen-Idolaters, who knew not the true God. Yea, many things which they ſpake of, as the Duty of Man, and againſt many immoral Vices. The Apoſtle ſayes no leſs, when he quotes ſuch Paſſages out of ſuch Heathen-Authors, Evil communications 1 Cor. 15. 331 Cor 15:33corrupt good manners: This is found in the Comedy of Menander called Thadia. For we are alſo his offſpring, Acts 17. 28Acts 17:28is a Declaration of God, Jovis omnia plena. Virg. And ſome ſuch things they have not only dictated for the matter, but have alſo preſſed them as the mind of God, according to thoſe notions they had of him. And much more may the large and precious Sermons and Writings of the Servants and Miniſters of Chriſt (whoſe Diſcourſes are grounded on the Holy Scriptures;) yet he that ſhould call them the Word of God in a ſtrict ſenſe, deſerves correction. A man may declare his mind, (yea, or ſome things of the mind of God) by geſtures, nods, becks, frowns, ſmiles, yet they are not to be equalled by the expreſſion of his mind by his Word, they being much more imperfect and unintelligible then words; the holy converſations of the ſound and godly do eminently and effectually declare the mind of God; yet had we them in its ſtead we ſhould be great loſers.

Not only the Writings and Sayings of intelligent § 5 creatures, but alſo the inanimate part of the Creation is a Declaration of God, and of his mind alſo in many things, Pſal. 19. 1, 2. And thoſe Pſalms wherein they are called upon, and are ſaid to praiſe the Lord.Rom. 1. 19, 20. Acts 14. 17Rom 1:19Rom 1:20Acts 14:17 The Heathen were blamed for not learning the Leſſon taught by them (after their kind) no better: yet who p. 36will ſay, that the Declaration made by them is of equal value with the Word of God, either for matter, ſtile, manner, or perſpicuity?

Fifthly, They are a Declaration of the Word of God. § 6

By the Word of God they mean Jeſus Chriſt. This is a true Character of a conſiderable part of the Scriptures, but not of all; and they often reſtrain them to this, as if it were all the uſe were to be made of them. So much of them [the Scriptures] as was given Smit… Cat. p. 14.forth by the Holy Men of God, through the Inſpiration of the Almighty, they teſtifie of Chriſt, and that is only their ſervice in their place. You may obſerve what a skeleton they make of the Scriptures, ſo much of them, as if all of them were not of the ſame divine Abſtract. They ſay, the Letter is it [the Word] which doth butMorning-Watch. Farnworth, Light out of darkneſs. declare of it; They do but teſtifie of me. They teſtifie of him, and it is with a [but] leſt you ſhould take them to have any more hand in conveying Chriſt and his benefits to the ſouls, then a meer witneſs of who is, or what is the Chriſt.

To clench the Nail I have been driving hitherto, SECT. VII I muſt demonſtrate, that to deny the Scriptures to be the Word of God, is to deny the Scriptures, which I ſhall do three ways in few words.

Firſt, to deny the Scriptures to be the Word of God, is to deny them that title by which they are commonly known, and diſtinguiſhed from, and lifted up above all other Writings whatſoever.

I will ask any man who underſtands ſenſe, and hath but one grain of reaſon; if to deny the Supreme Magiſtrate of Great Britain to be the King of England, were not to deny the King? though he that doth ſo ſhould allow him to be entituled a Man, a Gentleman, yea, a Nobleman or Duke, which are titles common p. 37to him with others, or below him? ſure I am, we Chriſtians are elſe under an old muſty miſtake, and guilty of great ſlander, for affirming the Turks to deny Chriſt, becauſe they will not own him to be greater then their Prophet Mahomet, or to be the Saviour of mens ſouls, while they own him to be not only a Man, but alſo a great Prophet, and next to Mahomet himſelf. I ſuppoſe, a Quaker, whoſe Child ſhould own him to be a Man, and a good man too, and one that provides well for him, and yet ſay, He is not his Father, and ſtand to it in earneſt, would ſay that Son denies him, and is a naughty wicked Child. It is ſaid of the Jews, they denied him in the Act. 13. 13▪Acts 13:13preſence of Pilate; verſ. 14. they denied the Holy One and the juſt. Did they deny him to be a man, or ſome common thing? No, they denied him to be Chriſt the Saviour, and loaded him with reproaches in ſtead of his glorious and peculiar titles: and this the Holy Ghoſt calls denying him.

To deny the Scriptures to be the Word of God, § 2 is to deny that Appellation on which their Authority is grounded, and which puts an awe upon the Conſciences of men. Though all truths as ſuch (ſo far as they are apprehended) carry with them the countenance of Authority; yet how much more when a Command, Promiſe, Doctrine, &c. comes with this written on its forehead, the Word of God, the Word of the Lord! 'tis ſaid, Where the Word of a King is Eccleſ 8. 4.Eccl 8:4there is Power, and who ſhall ſay unto him, What doeſt thou? 'tis natural to men to deſpiſe the beſt, and moſt excellent things, under common and contemptible titles.

It is all one in a plain and true conſtruction, as to § 3 deny that the matter and ſenſe expreſſed by them was ever ſpoken by God. Experience hath ſufficiently taught p. 38this, that no ſooner this principle is taken in, but the Scriptures become with ſuch as weak as a burnt thread; and whatever you may pretend to, we know and ſhall prove, that after this title is put off, they become like Sampſon when God was departed from him. The Papiſts, who are the more ſubtil, will tell us, that in their Image-worſhip they terminate their worſhip in God alone, but alas, the common people are for downright language; and they, poor ſouls, being exhorted to worſhip the Images, do it devoutly, and think no… on God all the while. It is no otherwiſe in the preſent caſe; people will underſtand after the common ſenſe and acceptation of words.

I have ſometimes been amazed, and not without § 4 good Company and conſideration, that men of ſuch dexterity in matters that concern not Religion, ſhould be ſo prodigiouſly blind and beſotted, as to deny this truth hitherto vindicated; But ſince I have been better acquainted with their principles, I find it to be the moſt neceſſary to maintain and ſupport their Great deluſion, viz. The light within. For that they do hereby rob the Scriptures of abundance of places, wherein that phraſe, The Word, and, The Word of the Lord is found, and deck their Idol with them. And indeed ſo many are the excellent Characters given to the Scriptures under that notion, that if they wear them and ſhine in their luſtre, the Quakers Glow-worm muſt ſparkle no-where but in the dark, and may ſtill keep its Court and Confines in the Heathen-world.