A vindication of the Friendly conference, between a minister and a parishioner of his inclining unto Quakerism, &c. from the exceptions of Thomas Ellwood, in his pretended answer to the said conference / by the same author.

CHAP. VII. Of Taking Texts, &c.

Par.

COncerning the Question of taking Texts, it's marvellous to Me, that it should become a Question, seeing there is no ap∣pearance of Reason to doubt either its Lawful∣ness or Expediency.

Min.

As little as there is; and though at our first Conference this was but an Occasional Transition; yet T. E. thinks it of such mo∣ment, as to make it the main Subject (you see) of a whole Chapter. And indeed if the question be stated, we shall find very little work upon this Subject.

Par.

Pray then do you state the Case.

Min.

To take a Text then, and to compose a Sermon thereon, is to pitch upon some por∣tion of Scripture, to expound the same, and from thence to raise such observations, and remarks, as (in the Preacher's judgment) tend most to the instruction and edification of the people.

So that the Question will be this; Whether thus to pitch upon a portion of Scripture, to explain and to recommend the knowledge and practice thereof to the people, be displea∣sing to the Majesty of Heaven? If it be, Then are the Quakers in the right, and we truly are faulty: But if it be not (there being the Breach of no Law to make it a sin;) Then you and

others may take notice, that it's not God's Cause and Quarrel, that this Quaker is defend∣ing, but the contradicting and turbulent Spi∣rit of his own Party.

Par.

You told me, that St. Peter in Acts 2. and St. Paul in Acts 13. took Texts, &c. To this T. E. replies, that if you and your Brethren have no better warrant for singling out a Text, and composing your Sermons out of it, than these Scriptures afford, your practice will appear to be very weakly grounded, p. 196, 197.

Min.

The Quaker (I perceive) opposes the Lawfulness of taking a Text, &c. because not warranted by an express Command from Scripture; which has been the sottish mistake of these later Ages, as if Nothing ought to be done without a Scripture-command; These Men would do well to explain their great Principle, what they mean by Scripture-war∣rant, and to answer the Learned Discourses of Mr. Hooker upon this Subject, which none of our Sectaries hitherto have been so hardy as to undertake.

As to the present practice of Preaching upon Texts, I have shewed the expediency of it al∣ready, produced Scripture Examples (and could produce more, if there were occasion;) And now I shall produce Church Presidents; Though indeed none of these are necessary in a Matter left to the Conduct of Prudence; and (I hope) you remember that the main of my Answer to this Scruple was this, that the A∣postles and We act under different Circumstances, they might sometimes speak by the sole Autho∣rity

of infallible inspiration; We take Texts to shew that we have no other doctrine to deliver, but what is taken out of the written word of God, &c. this was the chief thing he should have replied to; yet he do's by this, as by the weightiest Passages in the Conference, Answers it by si∣lence.

Par.

Pray produce your Church Presi∣dents.

Min.

I shall instance in Basil the Great; He took Texts and Preached upon them, as may be seen in those Homilies on the 15th Psalm, quoted by this Quaker against me. The same practice appears by the more Ancient Homi∣les of Origen (another of his Authors) on Levi∣ticus, Numbers and St. Matthew; And most plainly by St. Augustine in his Sermons on the words of our Lord and the Apostle; where that Holy Father singles out a verse or two, out of the Epistle or Gospel appointed for that Sun∣day, and Preaches on them. And if T. E. please to read his 30th Sermon †, he will find that he takes for his Text the words of St. Iames, Above all things, my Brethren swear not. Where he may learn (besides That Texts were used in those early times) how different his judgment is from the Primitive Fathers, in the point of swearing, &c. Since St. Augustin's time, Examples are infinite for the taking of Texts, though not prescribed by any Canon of the Church; For though All of us pitch upon a Subject, yet do we not always name a Text, as appears by the Church Homilies, which are so many orderly Discourses upon cer∣tain Points.

Par.

As for your instance of our Saviour's Preaching on a Text, Luk. 14. 17. He denies not the Fact, but says, it was in the time of the Law, and suitable to that Ministration, p. 200.

Min.

By this shuffle, he will make all the examples, which our Saviour set before us in his Holy Life, to be no presidents for our imi∣tation; Or as if it were Lawful to expound Texts of Scripture under the Law, but not under the Gospel; Or as if to expound Texts under the Law, were peculiar to that Ministration.

Par.

But T. E. has another charge against the Priests, that they take Texts to get Money by, &c. p. 204.

Min.

A virtuous Man may Marry a Woman with a good Portion, and yet be farr from making Money the End of his Marriage: But I shall pass by this, for the same reason I did before, when I met with it in Hubberthorn, Be∣cause it is Railing, not Arguing.

I shall only now desire you, and all sober Men to judge, whether a Methodical, order∣ly and regular Discourse, be not more profita∣ble for the people, than a loose rambling overall points without any method, coherence, or visible scope, according to the wild practice of the Qua∣kers.

This may suffice to vindicate our Taking Texts, since it was practised by Christ and His Apostles, Used by the Primitive Fathers, and is the Custom of this Church, being also found to be the safest way to prevent wandering from

the Scripture Rule, the easiest to be understood and remembred, and the way now used throughout all Christendom, except in the Quakers Confused Assemblies; Where there is No Order, and therefore 'tis no wonder that Their Preachments are immethodical, ro∣ving, and as hard to be Understood, as they are to be remembred.

Notes

• Fr. Conf. p. 86.
• †

  De verb. Apost.