The Snake in the Grass Further Discovered, Part 1 · Chapter 7
CHAP. VII.
The Quakers affirm the Doctrines, Commands, Promiſes, holy Examples, expreſſed in the Scriptures (as ſuch) not at all to be binding to us.
THis is a denying of the Scriptures, and the authority of the God of the Scriptures at once, and with a witneſs. If any ſhall be furniſhed with ſo ſmall a meaſure of reaſon, as not to be able to apprehend that ſuch an affirmation is a denying of the Scriptures, I have little hope to convince them. Yet I ſhall not leave them altogether without ſome Scripture evidence of the ſtrength of this Argument.
Leſt I be full and deny thee; and ſay, who is the § 2 Lord? To ſay, who is the Lord? or what hath theprov. 30. 9. Lord to do with us, to command or bear rule over us? is to deny the Lord: and to ſay of the Scriptures, what are they to us? is as plainly to deny them. What is ſelf-denial but rejecting and denying what it would oblige us to, and impoſe upon us? to relinquiſh and abandon its authority? To deal ſo by the Scriptures muſt needs then be a denying of them. But why do I burn day light? the Argument ſhines bright enough in its own light and evidence.
The greateſt expectation will be of the proving § 3 matter of Fact, or that they do thus affirm. I do verily believe that few who have ſome tolerable opinion of the Quakers and their principles (except the rank Quakers themſelves) have had a ſuſpicion that they are ſo groſly wicked: but I ſhall blow the duſt out of their eyes, by as ſtrong a proof as their own confeſſions. And it was the rule unto them that gave forth the Scripture▪—and they ſpake the words as the Spirit moved; ſo that the Spirit was before the Smith prim. p. 10.words, and was their rule that ſpake the words, and it changes not, but is the ſame for ever. This he writes to prove that the Scriptures are not a rule, and doth hereby affirm that they had been no rule to the Penmen of the Scriptures themſelves, had they not been moved ſo to take them by the Spirit: and that this way of obligation is unchangeable and abides for ever. He that ſhall read the foregoing and following words in the Piece quoted, will no more doubt what I have ſaid, than that two and two make four.
For all the Saints have their commands in Spirit, Naylors love to the loſt, p. 1….but yours is in the Letter; and ſo of another miniſtration. By the phraſe [in Spirit] they intend not that only which r…aches the heart, but that which hath its original immediately from the Spirit of God in them. That Naylor intends no other in this place, than its being from the Spirit immediately, he telleth you plainly: for that it is a different miniſtration from that of the Letter, by which words [the Letter] they alway intend the Scripture.
But more plain yet, if more plain may be: that § 4 is no command of God to me, what he commanded to Burroughs anſwer to choice experiences, p. 6, 7.another. Neither did any of the Saints which we read of in Scripture act by that command which was to another, not having the command to themſelves…: I challenge to find an example to it, E. D. A bold Challenger, who ſhall be anſwered in good time: but let us hear a few more firſt—Becauſe it's only queries gathered by the Author from the letter of the Scriptures without, and no meſſage of heavenly prophecy, doctrine, or exhortation received by the Auth…r from the Lord, through the divine John Story Short diſcovery, p. 1.inſpiration of his light and Spiri… within: therefore may I ſay it's a very vain and Idolatrous exhortation which J. A. hath given to J. B. his little Book: But further. § 5
And J. A. further ſaith, let light without be guide to light within.
Reply, If by this exhortation J A. means that light without ſhould guide the true light within, which ſhines in the hearts of the Saints: then I muſt needs ſay 'tis a very abſurd and fooliſh exhortation; and being ſpoken upon a divine account, it is full of Idolatry and evil, and greatly contrary to the Goſpel, and exhortation of Gods Ambaſſadours to the Saints on earth, which was, that they ſhould abide in the light or anointing that was in them, 1 John. 2. 27. Hear one more and I have done.
And this is your work who at this day ſet up an James Naylor. p. 16.imitation from the letter, of what other men have done; but have not received your command and power in Spirit from the Lord; and to you it will be ſaid, who hath required theſe things at your hands? for all the Saints have their commands in Spirit, but yours is in the letter.—But in your vain imaginations are judging you know p. 31.not what, and limiting the ſpiritual Covenant of God to the literal.—Not in ſpirit but in the old letter, or tradition p. 40.from men.
I ſuppoſe that by this time my Reader is paſt doubting whether they are guilty or no of this charge: it muſt not be expected that I ſhould take up all theſe citations, and deal with them in all their parts; if I ſhould, I ſhould often actum agere, and give you one thing more than twice. The falſhood of this Doctrine I ſhall prove by Scripture, and rational evidence, and anſwering what they pretend for the grounds of it.
The Laws that were given by Moſes, and the SECT. II doctrines and promiſes alſo were binding to the Congregation of Iſrael, And afterward all the Children Exod. 34. 32.of Iſrael came nigh, and he gave them in commandment all that the Lord had ſpoken with him in Mount Sinai. Who will ſay theſe commands were not binding to them? Theſe are the words which the Lord hath commanded Exod. 35. 1.that ye ſhould do them. Will any one in his wits ſay, that in receiving the command from God by Moſes, they had it by immediate inſpiration from God? to ſay ſo is a contradiction in its ſelf. Moſes indeed had it immediately from God, but the Iſraelites of that Generation mediately from Moſes. For the Law was given by Moſes. And the Scriptures wereJohn 1. 17. given firſt immediately from God, and that is their authority with us, though they are handed to us through many Generations, as the Books of the Law and the Prophets were to the Jews.
And moreover it were a very ſuperfluous thing for § 2 God to ſend his commands to them by Moſes, if they had them all at as nigh and as good a hand as he. The like may be ſaid of the New Teſtament Commands and Doctrines, &c. 2 Theſ. 2. 15. Therefore Brethren ſtand faſt, and hold the traditions which ye have been taught, whether by word or Epiſtle. Did you ever hear of an Epiſtle come immediately from God? and all the Doctrines of the Goſpel were conveyed to others, except the Penmen or Prophets, Evangeliſts, and Apoſtles, by Epiſtles; or what is of the ſame import in this matter.
But let us ſay a little about the obligation of examples § 3 of the Saints. That I may not run you outMorning Watch. of one errour into another, I am willing to take ſome pains in this, as in the other parts of this Tract.
To imitate all the Examples of the beſt of Saints would lead us into ſin, and therefore cannot be our duty. This I will not plead for, for then we ought to murmur, murther, diſſemble, and be proud, which at ſome time or other, ſome or other of the eminenteſt Saints recorded in Scripture have been guilty of.
To imitate and take example by them from the meer authority of their Example, is not a little § 4 faulty though the thing be good in its ſelfe: But to take them for our examples, and follow their ſteps wherein they act according to the written Word, or are commended and rewarded by God for ſo doing, yea not any where reproved for ſo doing: their examples in the like caſes and circumſtances, it is not only reaſon to follow, but a ſin not to follow. Yet, we are to follow their examples as they are ſome diſcovery of the will of God to us, which we knew not ſo well and clearly without them: or as they are a farther incouragement to our faith and obedience.
Neither are we notwithſtanding to follow their § 5 examples, which were according to the mind of God when they lived, but ſince thoſe Laws are abrogated and repealed by a demonſtrative act, and law of God. As in the caſe of the Moſaical Rites and Ceremonies; with all thoſe things which were Typical ſhadows, the ſubſtance and intendment of which is performed and compleated. Theſe things premiſed, I ſhall prove that their examples are binding to us, yea are a ſuperadded engagement to duty; and render a ſin againſt a command ſo backed with examples, to be more ſinful and more deeply aggravated.
It is lawful, and a duty to imitate, and f…llow the § 6 examples of eminent Saints.
Beloved, follow not that which is evil, but that which 3 Ep. of Jo. 11.is good. This is ſpoken of evil and good actions and examples, as appears by the 10th. verſe. Leaving us an example, that we ſhould follow his ſteps. Whoſe 1 Pet. 2. 21. Heb. 13. 7 2 Theſ. 3. 7. and 9. 1 Pet. 3. 5. 3 Phil. 15.faith follow, conſidering the end of their converſation. For your ſelves know how ye ought to follow us. But to make our ſelves an enſample unto you to follow us. For after this manner in the old time, the holy women alſo who truſted in God ad…rned themſelves. Brethren be ye followers together of me and Mark them which walk ſo, as ye have us f…r an enſample.
Theſe Scriptures are ſo plain to the purpoſe, that they need not a comment. And his ſons walked not in his ways. It was an aggravation that they did not1 Sam. 8. 3. only ſin againſt the Laws of God, but the example alſo o… their Father.
Yea, in doubtful and difficult caſes; wherein we § 7 cannot reach the knowledge of our duty, and the way God would have us walk in, by the evidence of his Laws: it is our duty to follow the examples of the greater number of the Saints, eſpecially when the moſt ſerious, and underſtanding are of the company. If thou know not (O thou faireſt among women) go thy Sol. Song. 1. 8.way forth by the footſteps of the flock, and feed thy Kids beſide the Shepherds Tents.
It were well if young beginners in Chriſtianity would § 8 practiſe this advice; until by diligence, and the bleſſing of the Lord thereon, they came to an underſtanding more ripe, and capable of diſcerning the mind of God in its more proper providence: ſuch a practice would evidence humility, and a knowledge of themſelves, and ſave them many a ſin and trouble, and the Churches peace in a great meaſure: and ſecure them from the ſnares and deluſions of Satan and his Agents; who have the greateſt advantage on thoſe whoſe hearts are, in their aims, honeſt in the main, and whoſe underſtandings are weak, and indigeſted; yet daring and preſumptuous.
I conclude this Chapter with ſome conſequences of SECT. III the denying the doctrines, commands, holy examples in the Scripture contained, to be binding to us, unleſs they come to us by immediate inſpiration or motion of the Spirit.
Firſt, then all miniſtry by men is ſuperfluous and vain; and that not only our miniſtry, but that alſo which you call yours, who affirm this dangerous untruth.
Can you ſay your Miniſters are the Spirit? if the Spirit teach by, or through them, it teaches mediately; but I ſay not this as if I took it to be of bad conſequence that your Miniſtry ſhould ceaſe: but to ſhew you how greatly contradictory you are to your own principle. You ſay the light and the anointing within you, is a ſufficient, and only Teacher; and no other can oblige, or move you: yet none make a greater noiſe in that you call teaching, or declaring, or are ſo troubleſome and importunate therein as your ſelves.
2. The conſequence will be, that however the § 2 Scriptures are a Monitor from which we may ſtore our ſelves with Gods counſel, and commands, &c. yet in the intervals, and mean whiles between inſpirations, and motions from the Spirit within: we have no obligation to any duty, nor can we commit any ſin. For where there is no Law, there is no tranſgreſſion; take away the Scripture Precepts, and to you there is none, but as inſpirations drop in: and then I aſſure you, (for all your pretences) you may live lawleſly enough: inſpirations being now ſo rare; and when they were more plentiful, but one Balaam among the wicked was ſo viſited, as we read of.
3. Then the Scriptures ſignifie juſt nothing, but a § 3 Romance to read, to exerciſe the fancy; or at moſt but as a prophane or common Hiſtory, from which we learn nothing but what others did and ſaid; and how it was with them. If you read the Scripture commands, they are nothing to you; if you have a command in Spirit (as you call it) it is enough: though it never were in the Scriptures; yea, though it be contrary to the Scripture, reaſon, and all modeſty.