THE GADDING TRIBE REPROVED BY The Light of the Scriptures. Wherein the true Protestants are encouraged to hold fast their Christian Profession, maugre the Beast (i.e.) the Pope; or the Image of the Beast (i.e.) the Quakers, and their Followers: To whom is given a mouth to speak great things. By George Willington, Schoolmaster in the City of Bristol. Rev. 19.20. And the beast was taken, and with him the false Prophet, that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worship his image. These both were cast alive into the Lake of fire, burning with brimstone. Luk. 11.35. Take heed that the light which is in thee be not darkness. Mat. 6.23. If therefore the light that is in thee be darkness, how great is that darkness? Heb. 13.8. jesus Christ yesterday, to day, and for ever. London, Printed by W. Hunt for the Author. 1655. The gadding Tribe reproved by the light of the Scriptures. A word from the Word, even that Word of Truth, to that Serpent-Generation called Quakers. Especially to that conniving Seducer john Audland, and the rest of his Brethren in iniquity; who have of late set forth a malicious Pamphlet against our godly Magistrates, and faithful Ministers: Entitled, The Innocent delivered out of the snare; and the blind guide fall'n into the pit. Mat. 23. v. 24, 27, 28, 33. YE blind guides, which strain at a gnat, and swallow a camel. Woe unto you Scribes and Pharisees, hypocrites, for ye are like unto whited Sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness: Even so, ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. Ye serpents, ye generation of Vipers, how can ye escape the damnation of hell? Luk. 16.15. ye are they which justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed amongst men, is abomination in the sight of God. Acts 5.3. Why hath Satan filled thy heart to lie against the Holy Ghost? Act. 8.22, 23. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Mat. 7.1, 2, 3, 4, 5. Judge not, that ye be not judged, for with what judgement ye judge, ye shall be judged: and with what measure ye meet, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote that is in thy brother's eye. Why boastest thou thyself in mischief, O mighty man? The goodness of God endureth continually. Thy tongue deviseth mischiefs: like a sharp razor, working deceitfully. Thou lovest evil more than good, and lying rather than to speak righteousness. Thou lovest all devouring words, O thou deceitful tongue. God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. The righteous shall see and fear, and shall laugh at him, Psal. 52. v. 1, 2, 3, 4, 5, 6. Act. 5. v. 35, 36, 37, 38, 39 Take heed to yourselves (O ye Quakers) what ye intent to do as touching these men [to wit, godly Magistrates, and faithful Ministers] for before these days risen up Thendas' boasting himself (as you now do) to be some body, to whom a number of men, about four hundred, joined themselves, who was slain, and all, even as many as obeyed, or believed him, were scattered, and brought to nought. After this man risen up judas of Galilee, in the days of the taxing, and drew away much people after him: he also perished, and all, even as many as obeyed him, were dispersed. And now I say unto you (Quakers) refrain from these men [to wit, the Ministers of God's Word, and also our godly Magistrates, to whom every soul must be subject, Rom. 13.1.] and let them alone, [writ not such bitter speeches against them] for if this counsel, or this work [to wit, of the Ministry] be of God, ye cannot overthrow it, [it will stand; stand? Yea stand, and flourish too, in spite of your hearts, maugre your beards: therefore desist from your wicked purposes, hatched in hell] lest happily ye be sound even to fight against God. It is hard for thee to kick against the pricks, Act. 9.5. Thou mayest get a bloody Shin or Heel for thy labour. If any man lust to be contentious, we have no such custom, neither the Churches of God, 1 Cor. 11.16. When Elymas the Sorcerer withstood the Apostles, Paul and Barnabas; Paul filled with the Holy Ghost, set his eyes on him, and said, [as I may say to thee john Audland] O full of subtlety, and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? Acts 13.8, 9, 10. And whereas thou wortest (as thou saidst) that late Pamphlet, () in regard those men against whom thou hast wrote, have endeavoured to render thee and thy crew odious to the world: I must be bold to tell thee, that that late Pamphlet hath rendered thee and thy Sect more odious, by reason of the cursed speakings that are in it, which thy malicious spirit hath belched out against God's Magistrates and Ministers: they are odious speeches, I blush to name them. If you are men sent from God (as you pretend) you must needs have the spirit of God: and if so, you would show forth the virtues of the spirit; which are set down by Saint Paul, Gal. 5.22, 23. But the fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no Law. Now what doth the Apostle add, v. 25, 26. If we live in the spirit, let us walk in the spirit. Let us not be desirous of vainglory, provoking one another, envying one another. Now by this spiritual touchstone is made manifest what spiritual Saints your Sect are; for if the spirit were in you, you would bring forth the fruit of the spirit, which the blessed Apostle calls in the singular number, fruit (not fruits) which is very remarkable; for where there is one of these fruits in reality, there they are all in some measure (though not always discernible) so consequently, it appears that thou wantest the spirit, in regard thou wantest love, as thy Pamphlet doth declare. As I began with the words of the ever blessed Jesus, so I shall conclude all I have to say directly to thee john Audland, and to the rest of thy brethren in iniquity, with the words of the same ever blessed Jesus, Mat. 12.33 to the end of v. 37. Either make the tree good, and his fruit good: or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of Vipers, how can ye being evil speak good things? for out of the abundance of the heart the mouth speaks. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bring forth evil things. But I say unto you, that every idle word that men shall speak they shall give account thereof at the day of judgement: [so shall john Audland for his cursed speakings in his Pamphlet.] (Therefore judge nothing before the time, until the Lord come, who will bring to light the hidden things of darkness, and will make manifest the counsels of the heart; and then shall every man have praise of God, 1 Cor. 4.5.) For by thy words thou shalt be justified, and by thy words thou shalt be condemned. I beseech all you that shall read or hear this little book, in the bowels of Jesus Christ, upon consideration of the premises, to avoid and abandon (with might and main) the private meetings and conventicles, especially the books and erroneous doctrines, and hellish Blasphemies, of this new upstart impious generation, commonly called, and known by the name and title of Quakers, and Shakers': whose manner and custom is, to fall a quaking and trembling with their whole bodies: just after the manner of damned wretches at the last day, to whom Christ shall say, go ye cursed into everlasting fire prepared for the devil and his Angels. Beware (saith our blessed Saviour) of false Prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves, ye shall know them by their fruits: do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit, but a corrupt tree bringeth evil fruit. A good tree cannot bring forth evil fruit, neither a corrupt tree bring forth good fruit *. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Mat. 7.15, 16, 17, 18, 19, 20. Then if any man shall say unto you, lo, here is Christ, or there, believe it not. For there shall arise false Christ's, and false Prophets, and shall show great signs and wonders, insomuch that (if it were possible) they shall deceive the very Elect. Behold I have told you before. Wherefore if they shall say unto you, he is in the desert, go not forth: behold he is in the secret chambers *, believe it not, Mat. 24.23, 24, 25, 26. Remember what the Holy Ghost saith, Acts 8.9. There was a certain man (in Samaria) called Simon, who before time in the same City used sorcery, and bewitched the people of Samaria, giving out that himself was some great one [as these Quakers now do,] yet he was in the gall of bitterness, and in the bond of iniquity, ver. 22, 23. What Saint Paul said to the Galathians, who were turned aside to new Lights, to new Teachers (such as the Quakers are) the same do I say to the giddy headed people of the Church of England. O foolish Galathians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth crucified among you? This only would I learn of you, received ye the spirit by the works of the Law, or by the hearing of Faith? Are ye so foolish, having begun in the spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain, if it be yet in vain? Gal. 3, 1, 2, 3, 4. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another Gospel, Which is not another, but there be some that do trouble you, and would pervert the Gospel of Christ. But though we or an Angel from heaven preach any other Gospel unto you than that which hath been preached, let him be accursed. As I said before, so say I now again, if any man preach another Gospel unto you, than that ye have received, let him be accursed, Gal. 1.6, 7, 8, 9 The mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way. And then shall the wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him whose coming is after the working of Satan, with all power, and signs, and lying wonders; and with all deceivableness of unrighteousness in them that perish: because they received not the love of the truth that they might be saved; and for this cause God shall send them strong delusions, that they should believe a lie: That they all might be damned who believed not the truth, but take pleasure in unrighteousness, 2 Thes. 27, 8, 9, 10, 11, 12. Saint Paul taught the primitive Romans, (and in them us,) First, That it is the imputed righteousness of Christ only that makes us just in the sight of God, Rom. 4.9, 17, 23. Chap. 3. from v. 19 to the end. Chap. 5. totum. 2. That our Election is of God's free grace. Rom. 9.12. Chap. 11.5, 6. 3. That we are justified only by faith in the sight of God without good works, Rom. 1.17. Chap. 3.20, 28. Chap. 4. most part. Chap. 5. totum. 4. That the holy Scriptures are of divine authority, Rom. 3.2, 4. Rom. 9.17. Rom. 11.32. compared with Gal. 3.21. 5. That no man since the fall of Adam, can perfectly fulfil the Law of God in this life: and therefore can by no means merit except it be wrath, and damnation, Rom. 3.19, etc. Rom. 7.10. and so on to the end. Rom. 11.32. Rom. 8.18. Rom. 6.23. Rom. 11.6. There is no salvation in any other [but Jesus Christ] for there is no other name under heaven given among men whereby we must be saved. Act. 4.12. No marvel then that the blessed Apostle and servant of God Saint Paul, useth the sweet and comfortable name Jesus five hundred times (if I am not mistaken) in his Epistles to the Churches; for it is that saveth his people from their sins, Mat. 1.21. 6. That he that hath received a Ministry should wait on his Ministry, and take heed to fulfil it, Rom. 12.7. See Col. 4.17. 7. That every soul must be subject to the higher powers: and yield obedience to every one of their Ordinances, though humane, if not contrary to God's word; for there we are to obey God rather than man, and be at his commands in point of God's worship, so far as belongs to the circumstances, how, and when, being in things indifferent in their own nature, and that he also profess to disclaim all opinion of holiness, worship, merit, and necessity, there must we be subject, and all this for conscience sake: knowing that God is the Author of Magistracy, and Magistracy is also good, even when the Magistrate is evil. Rom. 13. v. 1. to 8. Then he adds, Chap. 16.17, 18. Now I beseech you brethren, * mark them which cause devisions, and offences contrary to the doctrine which ye have learned, and avoid them. [Then he adds the reason] For they that are such serve not our Lord Jesus Christ, but their own bellies, and by good words and fair speeches deceive the hearts of the simple. O that we would all embrace this wholesome counsel of the blessed Apostle, even to mark, and so to mark, as to avoid all Papists, Arminians, Antitrinitarians, Antiscripturists, Anabaptists, Quakers, and all other Sects, and Sectaries whatsoever, that cause divisions, and offences contrary to this, or any other doctrine, which the blessed Apostle taught the ancient Romans: and that upon the reason of the counsel, ver. 18. Make not the light within your rule to walk by, further than it agrees with the light without, shining forth in the holy Scriptures. Fellow your light within, and your teacher within, what else? But so as not to neglect the light without, shining forth in the holy Scriptures. For as the Scriptures are the word of God, 2 Tim. 3.16. So it is a perfect rule of righteousness, containing all our duty to God, to man, to ourselves: all those things which are to be done, or left undone, or to believed to salvation, Psal. 19.7. The holy Scriptures are able to make us wise unto salvation, through faith which is in Jesus Christ. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproose, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto every good work, 2 Tim. 3.15, 16, 17. Whilst the upstart Sect, the Quakers, do look principally after the light within, we (saith Saint Peter) have a more sure word of prophecy, whereunto ye do well * that ye take heed, even as unto a light which shineth in a dark place until the dawn, and the day star arise in your hearts. Knowing this first, that no Scripture is of any private interpretation. For the prophecy came not in old time by the will of man, but holy men of God spoke as they were moved by the Holy Ghost, 2 Pet. 1.19, 20, 21. Wherefore, I humbly beseech you that ye be not soon shaken in mind, by this upstart generation of quaking seducers, who have a form of godliness but deny the power thereof: from such turn away. For of this sort are they which (forsaking the public assemblies) creep into houses, and lead captive silly women, laden with sin, and led away with divers lusts: ever learning, and never able to come to the knowledge of the truth. Now as jannes' and jambres [those sorcerers spoken of, Exod. 7.11, 22.] withstood Moses, so do these also resist the truth, men of corrupt minds, reprobate concerning the Faith, but they shall proceed no farther, for their folly shall be made manifest unto all as theirs also was. But continue you in the things which ye have learned, and have been assured of, knowing of whom ye have learned them, Tim. 3.5, 6, 7, 8, 9 Let us hold fast the profession of our faith without wavering (for he is faithful that promised) and let us consider one another to provoke unto love and to good works. Not forsaking the assembling of ourselves together, as the manner of some is: but exhorting of one another, and so much the rather as ye see the day approaching. Cast not away therefore your confidence which hath great recompense of reward. For ye have need of patience, that after ye have done the will of God ye may receive the promise. For yet a little while and he that shall come will come, and will not tarry. Now the just shall live by faith. But if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition, but of them who believe to the saving of the soul, Heb. 10.23, 24, 25, 35, 36, 37, 38, 39 Be ye henceforth no more children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive, Eph. 4.14. Embrace the counsel of the Apostle, 1 joh. 4.2. Beloved, believe not every spirit, but try the spirits [to wit, those who say they are sent by the spirit] whether they are of God: because many false prophets are gone out into the world. But how shall we try them? To the Law and to the Testimoney, if they speak not according to this word, it is because there is no light in them, Isa. 8.20. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid Godspeed, [that is, show him no countenance, by receiving him, hearing him, and the like,] for he that biddeth him God-speed is partaker of his evil deeds, 2 Ep. of joh. 10, 11. ye therefore beloved, seeing ye know these things before, beware lest ye also being led away with the error of the wicked fall from your own steadfastness, 2 Pet. 3.17. Little children (saith Saint john) it is the last time: and as ye have heard that Antichrist should come, even so now are there many Antichrists, whereby we know that it is the last time. They went out from us, but they were not of us: for if they had been of us they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. But ye have an unction from the holy one, and shall know all things. Let that therefore abide in you which ye have heard from the beginning: if that which you have heard from the beginning shall remain in you, ye shall also continue in the Father and the Son. And this is the promise that he hath promised us, even eternal life. These things have I written unto you, concerning them which seduce you, 1 joh. 2.18, 19, 20, 24, 25, 26. Now the spirit speaketh expressly, that in the latter times some shall departed from the faith, giving heed to seducing spirits, and doctrine of devils; speaking lies in hypocrisy, having their consciences seared with a hot iron, 1 Tim. 4.1, 2. Thus saith the Lord, stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein, and you shall find rest for your souls, jer. 6.16. Therefore suffer not yourselves to be led aside out of the old way, after new lights, new ways, new notions, new doctrine, a new Gospel, a new Church, for the good way is an old way; but stand stoutly, and to the death in the cause and quarrel of the good old way, and contend, and that earnestly, for that old faith once delivered to the Saints, jude 3. Which faith is laid down in the sacred lines of the holy Scriptures, from the Alpha of Genesis to the Omega of the Revelation: and is summed up in that almost forgotten Creed, commonly called, the Apostles Creed, which may be truly called the Summary, or Abridgement of the Gospel, for it is a short sum of all those gospel-truths which are absolutely necessary to salvation. This Creed is the badge, or cognizance, by which the faithful are discerned from unbelievers. This is the Catholic faith, which except a man believe faithfully he cannot be saved. This short and perfect confession of this Catholic Creed, which was assigned by the sentences of twelve Apostles, is so perfect a celestial Armour, that all opinions of Heretics may by this alone, as with a sword, be cut in pieces. As Tertullian learnedly saith, Regula quidem fidei, un a omnino est, sola immobilis & irreformabilis, credendi scilicet, in unicum Deum omnipotentem, etc. Haec Lege fidei monente, caeterajam disciplinae & conversationis admittunt novitatem correctionis, operante scilicet, & proficiente usque in finem gratia dei. The rule of faith is wholly one, unalterable, never to be mended, never to be changed; to wit, I believe in God the Father Almighty, etc. This Law of Faith remaining, in other things you may increase and grow. The knowledge of these Articles is required of all; in the defence whereof we should be ready to suffer the extremest things, even death itself, (if God be pleased to call us thereunto) and which we should count the very Characters of true Religion, the distinct knowledge whereof we should lay up as great riches. Let us therefore be always ready after the example of Christ, to witness a good confession, albeit it be even before Pontius Pilate, 1 Tim. 6.13. Do any persuade you to forsake your Ministers, and to follow new lights? This persuasion cometh not of him that calleth you, but of those who trouble you, and would pervert the Gospel of Christ, Gal. 5 8. Chap. 1.7. Whilst some men (yea, the most) do sell the truth, O do you buy it at any rate, and sell it at no rate, according to the counsel of the wise man, Pro. 23.23. For I am persuaded the devil had never such a harvest of souls since the Reformation as he hath now by our innovators, they are the devils brokers, the Pope's Agents sent abroad throughout the whole Land to seduce, and to disturb the Nation: be you (for God's sake) not seduced by them, for errors in the judgement are far more dangerous than errors in life, for sound doctrine may reform a bad life, but a scandalous life cannot establish sound doctrine. Continue you [therefore] in the faith, grounded and settled, and be not moved away from the hope of the Gospel, Col. 1.23. Would any persuade you to forsake the public Assembly of God's Saints? Let your answer be, and your resolution too, we will not forsake the house of our God: Neh. 10.39. Oh do you not (as you tender the salvation of your souls) forsake the Temple, and truth of God, to follow the bleating of jeroboams calf in Dan, or in Bethel, 1 Kin. 12. v. 25. to 31. As for these Quakers, they are at this day miserably misled, (God of his infinite mercy open their eyes) for now the blind do lead the blind, and if they go on, both will certainly fall into the ditch. Oh therefore, I do humbly and earnestly beseech you, to have nothing to do with this gadding Tribe, with this intoxicated, giddy headed, and brainsick generation. For your encouragement hereunto I beseech you seriously to consider what our blessed Saviour saith, by way of commendation to the Church of Ephesus, Rev. 2.2. I know thy works, and thy labour, and thy patience, and how thou canst not bear such as are evil: and hast tried them which say they are Apostles (men sent from God) and are not, and hast found them liars. Mark; and canst not bear them; O that the same mind were in us of the Church of England! Consider also what a discommendation and reproof our blessed Saviour gives the Church of Pergamos, Rev. 2.14. I have a few things against thee, because thou hast them that hold the doctrine of Balaam, who taught Balaac to cast a stumbling block before the children of Israel to eat things sacrificed unto Idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. So to the Church of Thyatira he gives a sharp reproof for suffering false teachers to roost among them, [such as the Quakers are,] Rev. 2.20. Notwithstanding I have a few things against thee, because thou sufferest * that woman jezabel, which calleth herself a prophetess to teach and to seduce my servants, etc. And I am afraid that the Lord hath a controversy with the Church of England, for * suffering these Quakers, and decivers, under the species of Religion, to teach and to seduce the people, not only in their private meetings, and conventicles, but also in the Press by scandalous and lying Pamphlets, which is the way to make our Magistrates and Ministers to be in contempt of the people, and our adversaries the Papists do rejoice at it: for the Pope had never such a hopeful success of reducing Popery into this Land as he hath now; God of his infinite mercy prevent it. And Oh! that our faithful Magistrates, into whose hands God hath entrusted power, would be valiant for the truth upon the earth (as hitherto they have been) to cut off false Prophets, Heretics, and perverse and incorrigible seducers and blasphemers, for these are the pest of Church and State. Leu. 24.16. 2 Kings 23.20. Chap. 10.4, 5. 2 Chron. 15.8, 12, 13, 14, 15, 16. That judgement may flow down as the rivers, Psal. 99.4. And I am persuaded the work would be so acceptable to God, that he would multiply his blessing, not only on the persons of our Magistrates: but on their seed also, Pro. 29.4, 14. This note was the swan-song of the sweet Psalmist of Israel, which the God of Israel, the rock of Israel spoke to him, he that ruleth men must be just, ruling in the fear of God, and he shall be as the light of the morning * when the sun riseth, even a morning * without clouds, as the tender grass springing out of the earth by clear shining after rain, 2 Sam. 23.1, 3, 4. Deal courageously, and the Lord shall be with the good, 2 Chron. 19.11. So shall the wicked fear, the godly love, and all reverence you, but if not, you and your authority will be contemned, and kicked against by every worm. And O ye inhabitants, especially of the City of London and Bristol, and all other the Sons of the Church of England; both high and low, old and young, rich and poor, male and female: O that my counsel might be acceptable unto you! have not itching ears, forsake not your old teachers to follow new lights: for the good way is an old way, jer. 6.16. Use much prayer (especially morning and evening) in your Family, and in your Closets, and beg earnestly of God, from a faithful and penitent heart, to show you the right way, Ezra 8.21. Psal. 119.36. Esa. 48.17. Psal. 27.11. Gad not about to change your way, jer. 2.36. Rather consider that undeniable truth of him that is the way, the truth, and the life, and therefore the fittest to teach the true way unto life, john 14.6. See what he saith joh. 10.1. and so on. Verily, verily, I say unto you, he that entereth not in by the door [to wit, of a true and lawful Call] but climbeth up some other way, the same is a thief, and a robber, [and such are the Quakers, and some others] but he that entereth in by the door is the Shepherd of the sheep: [and such are your ancient Divines, so much cried out against on all hands.] To him the porter openeth, and the sheep hear his voice, and he calleth his own ship by name, and leadeth them forth. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: and they know his voice. And a * stranger will they not follow *, but will fly from him, (not run after him, but run from him) for they know not the voice of strangers. O do not you (as you tender your souls good) follow strange teachers, strange lights, but keep close to your old teachers, and continue in the things which you have learned, knowing of whom ye have learned them, 2 Tim. 3.14. The more the men of this generation do cry down the Ministry of man, the more let us prise them, and esteem them highly in love for their works sake, 1 Thes. 5.12, 13. Keep close to the Scriptures, to the written word, even that engrafted word which is able to save your souls, jam. 1.21. make that your guide: and then God will be your guide even unto death, Psa. 48.14. And after death he will give you a Crown of never ceasing glory, Rev. 2.10. Let God's Law be the light for your feet, and the Lantern for your paths, Psal. 119.105. Let us follow after the things which make for peace, and things wherewith one may edify another, Rom. 14.19. Study those things exactly which most concern you, avoid vain questions, and fruitless contemplations, and vain janglings, and controversies: and labour especially to know God's nature aright, and the distinct manner of his worship, how you may serve him: study to know your own particular offences, and to know that that Jesus which was crucified at jerusalem above 1600 years ago is your Saviour, and was crucified for your sins: and that there is no way and means to be saved but by, in, and through him [Act. 4.12.] made ours only by faith, joh. 1.12. And as you profess the truth, so practise the truth, that so you never defile your holy profession by a scandalous conversation, Col. 2.6. And because these are the last and perilous days, in which men shall have the show, but deny the power of Godliness, 2 Tim. 3.5. it lies you upon, to know in what things the power of godliness doth consist, that the full bend of your souls may be placed on these things. It consists in righteousness, peace, and joy in the Holy Ghost, in humility, patience, goodness, meekness, and truth, in mercy, mortification of the flesh, government of the affections, and of the tongue, in heavenly mindedness, in selfe-deniall, and contempt of the world, in the life of a pilgrim, in long-suffering, and in gentleness, in sobriety and temperance, in faith, and communion with God, in brotherly kindness, and charity amongst men. I commend unto your reading and meditation the 13. of Deuteronomy. Mat. 24. 2 Pet. 2. 2 Tim. 3. and the Epistle of Saint jude, and in general the whole Bible, Iosh. 1.8. Deut. 6.6, 7, 8, 9 TO assert, or to confute the several Tenets of this gadding Tribe, is beyond my purpose: in regard our Divines have done it so well already, both in the Pulpit, and in the Press: yet notwithstanding I shall say something to those principles of theirs which are called lower principles; which (as far as I know) are not yet writ against by any. And this I shall do (as near as I can) in the words of the Scripture, that so it may be the more convincing, and undeniable, except of those who deny the Scriptures. TO begin first with judging. If we ask them why they take upon them to judge? Their answer is, The Saints shall judge the world, [1 Cor. 6.2.] For to prove that the principle is theirs, I can bring five witnesses (besides myself) to justify that two known and professed Quakers, with whom I discoursed, did allege this in answer. Confut. It is not said, the Saints do, but, the Saints shall judge the world: and that is at the day of judgement; and this they shall do three ways: 1. By way of assent, in approving the sentence of Christ. 2. As they are members of Christ the judge [saith a modern Divine.] 3. By their example, which shall be alleged to condemn the wicked. So by this Scripture they have no warrant for judging others. That we ought not to judge, I have showed at the beginning; See Mat. 7.1, 2, 3, 4, 5. 1 Cor. 4.5. Rom. 14.3, 10, 11, 12, 13. and many other; if we will judge, let us judge our own selves: that we may not be judged of the Lord, 1 Cor. 11.31. 2. They are not true Ministers which are called by man's Ministry, or by a mediate call from man. Proof. That this is their Tenet all that ever heard them know, and their books do generally declare it. Confut. Luk. 9.1. and 10.1. shows that Christ in the days of his flesh ordained Apostles, and Disciples, and sent them to preach. Again, there is an undeniable place, Act. 13.2, 3. There we read of Barnabas and Saul that they were separated for the work of the Ministry. As the Church ministered to the Lord, and fasted, the Holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them. Mark the words, I have called them to the work, there is the immediate call from God, but that is not enough, separate me Barnabas and Saul for the work whereunto I have called them. I have called them immediately, you must call them mediately. And how was this done? Why v. 3. And when they had fasted and prayed, and laid their hands on them, they sent them away. Mark what follows: So they being sent forth by the Holy Ghost, etc. So again very notably, Act. 14.23. When they had ordained them Elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed. So again, 1 Tim. 4.14. There saith Saint Paul to his Son Timothy; Neglect not the gist which is in thee, which was given thee by prophecy, with the laying on of the hands of the Presbytery. So Tit. 1.5. said the same Apostle to Titus, For this cause I left thee in Crete, that thou shouldst set in order the things that are wanting, and ordain Elders in every City, as I had appointed thee. See the charge again he gives his son Timothy, 2 Tim. 2.2. The things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. See Acts 6.3, 4, 5, 6. I could allege many more; but these are sufficient to convince any that do not set themselves on purpose to resist the Holy Ghost. Besides, many worthy Divines have written very largely upon this subject, upon another occasion, and against another generation of men. See to this effect a book entitled, The Pulpit guarded, and another, The Pulpit guard relieved. 3. That we are to salute no man. Proof. That this is their Tenet appears daily by their manners and carriage. Confut. Mat. 5.47. Saith our blessed Saviour, If ye salute your brethren only, what do ye more than others? Do not even the Publicans the same? Mat. 10.12. When ye come into a house, salute it. 1 Sam. 25.14. We read, that David sent one of his young men to salute Nabal. And in 1 Sam. 17.22. we find it was the practice of David himself, (who was a man after Gods own heart,)— David came and saluted his brethren. Acts 21.19. We find it was Saint Paul's practice: he saluted the Elders, and Disciples. And in the 16 of the Romans he gives command for it almost throughout the whole Chapter. Objection. Luke 10.4. Salute no man by the way. Answer. This was a commandment given particularly to the Apostles, at, and for that time only: compare this with Mat. 10.10, 11, 12. Besides, the Apostles at that time were to wear no shoes, nor to carry a scrip, which the Quakers do. If they leave off saluting, let them also leave off their shoes too, let them conform to all, or to none. This Text of Scripture we see (being rightly understood and compared) makes rather against, than with their unmannerliness. 4. That the Scriptures ought not be expounded: and that expounding of Scripture is an adding to Scripture: and if we add, than God will add to us all the plagues that are written therein. Proof. That this is theirs, (although I could bring sufficient witness) I need go no farther than their own writings to make it appear. It is so well known they cannot deny it. Confut. Neh. 8.8. We read of the Priests and Levites, that they read in the Book, in the Law of God distinctly, and gave the sense, and caused the people to understand the reading. And Mark 4.34. we read of our blessed Saviour, that (before his crucifixion at jerusalem) he expounded all things to his Disciples. And (after his glorious Resurrection for our justification) we read of him, that beginning at Moses, and all the Prophets, he expounded unto them out of all the Scriptures the things concerning himself. Mat. 9.13. Saith Christ, Go ye and learn what that meaneth, I will have mercy and not sacrifice. Quoting that place Hos. 6.6. I desire mercy and not sacrifice, he bids go and learn what it meaneth, see Chap. 12.7. So in joh 5.39. our ever blessed Saviour gives this in charge to his Disciples, Search the Scriptures. Search them, to wit, for the spiritual sense and meaning of them, see Mat. 24.15. So in Acts 28.23. we read of Saint Paul, that when many of the people were come to him, he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the Law of Moses, and out of the Prophets, from morning till evening. Nay yet further, Acts 8.31. we read of a certain Eunuch who was in his Chariot, returning home, and was reading in Esaias the Prophet, than the spirit said unto Philip, go near, and join thyself to this Chariot, and Philip ran thither to him, and heard him read the Prophet Esaias: and he said, understandest thou what thou readest? And he said, how can I except some guide me? And he desired Philip that he would come up and sit with him, etc. Then we see ver. 35. that Philip opened it unto him. Pray read the place at your leisure. So Saint Peter also 2 Pet. 1.20. Seeing this first, that no prophecy of the Scripture is of any private interpretation. In that Saint Peter doth say, the Scripture is not of any private interpretation, he doth not mean, that the Scriptures should not be expounded at all, [as some have seemed to prove] for than he would have said peremptorily, the Scripture is of no interpretation at all; but he saith, the Scripture is of no private interpretation: Implying, that no private person, of a private spirit, aught to expound, or interpret the holy Scriptures; for they admit of no private interpretation. [A good wipe for all those who leap from their shop boards into the Pulpit to expound the Scripture unto the people; [see the answer to the second Tenet.] Here is enough (I hope) to convince any gainsayers of this truth, except such unreasonable persons, (with whom I discoursed the other day) who said, let me allege what I would, they would not believe me. 5. That it is not lawful to use the title of Master to any. Proof. That this is theirs appears by their writings: and the proofs they do bring for it are two, Mat. 23.12. Be ye not called Masters, for one is your Master, even Christ. And again, jam. 3.1. My Brethren, be not many Masters: knowing that we shall receive the greater condemnation. Confut. The meaning is not that it is unlawful to be called Master: for Christ himself was so called, and found no dislike with it, as appears john 20.16. and many others. But when the Ruler said unto him good Master, what shall I do to inherit eternal life, Luk. 18.18, 19 Jesus then said unto him, why callest thou me good? (because he looked upon him only as a man) but he did not say unto him, why callest thou me Master, but why callest thou me good? There is none good * but one, and that is God. But the meaning is, be ye not called Masters of other men's faith, to tie them to your humours: or do ye not seek for the title, to wit, in way of vain glory. Object. 1 Cor. 7.23. ye are bought with a price, be ye not the servants of men. Answer. The meaning is, let no man's humour be your guide in Religion, be bound to no man's example in Religion, be tied to no man's will, lusts, like, but be free unto the service of Jesus Christ only, who hath paid a dear price for us. And that this is the meaning of the place will appear, if we compare this verse with the five foregoing verses, 1 Cor. 7.18, 19, 20, 21, 22, 23. compared. And that it is lawful to call Master, doth appear by these Scriptures. Mal. 1.6. If I be a master, where is my fear? A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? And if I be a master, where is my fear? saith the Lord of Hosts. So Psalm. 132.2. as the eyes of servants look unto the hands of their masters, and as the eyes of a maid unto the hand of her mistress: so our eyes wait upon the Lord our God, etc. Nay, Christ himself calleth himself the Disciples master, joh. 13.13, 14. it is a notable place, ye call me Master, and Lord, and ye say well, [mark that, ye say well] for so I am. If I then your Lord and Master have washed your feet, ye also aught to wash one another's. Rom. 14.4. Who art thou that judgest another man's servant? To his own Master he standeth or falleth. Eph. 6.5, 6. Servants, be obedient to them that are your Masters according to the flesh; and so forward to the end of ver. 9 Masters, give unto your servants that which is just and equal, Col. 4.1. I shall name one Scripture more, which alone of itself is enough to overthrow the whole body of the Quakers, and to lay them upon their backs: but I pray God it may bring them upon their knees, to beg pardon of God for breaking the peace of the Church upon such a false ground, 1 Tim. 6.1, 2, 3, 4, 5. Let as many servants as are under the yoke count their own Masters worthy of all honour; that the name of God, and his doctrine be not blasphemed. And they that have believing Masters, let them not despise them, because they are brethren, but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort. Mark what follows, for 3. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, rail; evil surmisings, perverse dispute of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. To which we may add two Tenets of theirs of a higher nature. 6. That Infant Baptism is no Ordinance of Christ, and therefore of no use in the Church of God. Proof. That this is theirs doth appear by john audland's lastbook, against M. Farmer, and also in Richard Farnworths' book, entitled the heart opened by Christ. Confut. 1. An express command I grant, is not to be found in the New Testament for Infant-Baptisme, no, nor yet an express command against it. Infants under the Law were circumcised at eight days old, Gen. 17. And this Circumcision was a seal of the righteousness of faith, Rom. 4.11. even of that righteousness of Christ made ours by faith: And in the room of Circumcision under the Law is ordained Baptism (or washing with water) as a seal of the same righteousness of faith: now if it had been the will of God, that Infants should not have been sealed, or this righteousness of faith sealed to them by Baptism under the Gospel, as well as by Circumcision under the Law, he would have given an express command to the contrary, which neither Christ, nor his Apostles have done, therefore Infants are to be baptised. 2. If Baptism should be denied to Infants under the Gospel, more than Circumcision under the Law, this inference must of necessity follow, That the Covenant of grace, now under the Gospel, would be of a fare more narrow extent, than the same Covenant or dispensation of grace was under the Law. Ergo, Infants are to be baptised. 3. The Apostle Saint Paul saith, That the blessing of Abraham comes on the Gentiles, Gal. 3.14. Now a part of the blessing of Abraham (and a great one too) was this, That his Infants, or male-childrens (for the female were uncapable of Circumcision) should be circumcised the eighth day, as a seal of the Covenant, Gen. 17. or as a seal of the righteousness of faith, Rom. 4.11. Now, how can the blessing of Abraham come on the Gentiles, if their Infants under the Gospel should not have the seal of the Covenant by Baptism, as well as Abraham's had under the Law by Circumcision? Since Baptism is commanded to us under the Gospel, in the room of Circumcision, and doth seal the same Covenant. Thus we have Scripture for Infant-baptisme: but you that deny it have none. 7. That the Lords Supper is of no use in the Church of God, since the resurrection of Christ. Proof. That this is theirs, is evident by the writings of one Richard Farnworth (who is a professed Quaker) in his book, entitled, The heart opened by Christ. And he seems to prove it by 1 Cor. 11.26. For as often as ye eat this bread, and drink this cup ye do show the Lords death till he come, that is (saith he) till he come from the dead. Confut. This Scripture, 1 Cor. 11.26. doth plainly show, that this Ordinance of the Lords Supper is to be continued in the Church of Christ till the second coming of Christ to judgement; for first, this Epistle was not wrote till after both the Resurrection and also Ascension of Christ; and also the coming down of the Holy Ghost: for it was written by Saint Paul, and Saint Paul was not converted till after the coming down of the Holy Ghost, and therefore could not write it till after he was converted; and it was a present duty in the Church of Corinth when the Apostle wrote this Epistle, as appears ver. 20. to the end of the Chapter; see Acts 2.46. and 20.7. So it is clear that this Ordinance is to continue in the Church of Christ till the second coming of Christ to judgement. Reverence therefore, (dear Christians) the antiquity of this so high, and heavenly a mystery; for it was ordained by our Saviour Christ Jesus himself, when the world was three thousand, nine hundred, fourscore, and five years old, the four and twentieth day of March, and in the three and thirtieth year of the Nativity of Jesus Christ our Lord, above sixteen hundred years ago; and hath been continued in the Church of Christ ever since, and must till his second coming, as hath been showed, 1 Cor. 11.26. For as often as ye eat this bread, and drink this cup, ye do show the Lords death till he come. It was never my purpose (Christian Reader) to have wrote a Treatise of this Subject, till of late, firding none that have answered that Pamphlet set forth by john Audland, full of malice and spleen against our Magistrates and Ministers. When I see two Hebrews strive together, I cannot but say to him that did the wrong, why smitest thou thy fellow? Exod. 2.13. Not out of any pragmatical disposition, or love to contention, as all that know me can witness, and God the searcher of the heart is witness, but out of a heart unfeignedly affecting the Peace of Zion. Remember, I pray you, that of Saint Austin, there are some who defend their opinious, not because it is true, but because it is their own; for so self-love doth draw men into errors. I doubt not but I shall hear from some what Moses did from the Hebrew, who made thee a judge over us? But Saint Jerome hath taught me not to regard subtle disputes, nor reproaches. My conscience bears me witness, that I have in this matter dealt sincerely. And if I should be smitten with the tongues and pens of any (yea, of many) yet the reducing of a few that err, or satisfying of some that doubt, shall be a sufficient comfort to me. It is an excellent speech of a worthy servant of Christ, prayers are fit for these times than controversies. I would to God we were all effectually persuaded of the truth hereof, for so controversies might be easily decided, opinions might be turned into unity, contention into amity, and these lamentable digladiations which afflict the Church into the precepts and practice of piety and charity, which blessing of peace the God of peace grant unto his Church, in his own good time; and I beseech the God of peace and truth, to bring into the way of truth all those poor souls that have erred, and are deceived. Amen. FINIS.