The Reviler Rebuked, Treatise · Part 1 · Head 1

The Reviler Rebuked · Treatise · Part 1 · Head 1

p. 1(1. Head of Scripture-contradiction.) Touching the Scriptures themſelves.

Section 1.

THe holy Scriptures (by one thunder-ſtricken in ſpirit, and blaſted in profeſſion with the Quakers Books and company in Scotland) were denied to my face to be the word of Truth; which I noted as the firſt and great Contradiction. R. Farnworth in anſwer returns me thus much of truth in form of words, That the Scriptures are words that proceeded from the Spirit of Truth, we do not deny, but own, and ſo they are the words of truth. Plainly he doth not ſay, they are the words of truth, nor plainly joynScripture the word of truth to all. iſſue with him that denied them to be the word of truth: but if they be own'd for words of truth, as proceeding from the Spirit of truth, then, for the advantage of Truth I argue:

1. They are the word of God, and ſo ſhould be owned. by them. Surely the Spirit of truth is the Spirit of God, proceeding from the Father and the Son, and theſe threeJohn 15. 26.John 15:26 being one, their word is one. That which is the word of the Spirit of truth, is the word of the Father of truth, and of the Son of truth. The Scripture by R. F. his confeſſion is the word of the Spirit of truth, therefore he muſt grant it to be the word of the Father, and of the Son of truth; and conſequently, the word of the true God.

2. If they be words of truth, as proceeding from the Spirit of truth, then they are the Rule, Standard, and Touchſtone of truth: the true Spirit being known by his p. 2words, and directing us to know his minde by his words, what we ſhould believe as truth, and practiſe as truth, or according to it; but we ſhall anon hear R. F. denying the Scriptures to be the rule of a Chriſtian, as of other men that are unchriſtian.

3. If they be the words of the Spirit of truth, then they are ſo to all men, or but to ſome men.

1. If ſo to all men that have the Scriptures by them, then why doth not R. F. challenge him that denied them to be ſo to unbelievers, as I noted in my Book? Why doth he challenge me for falſhood? with a therefore too **Page 2.[therefore thy ſaying is falſe.] What ſaying of mine is falſe, and wherefore? I truly related what I had, from him I mentioned above, in diſcourſe once and again, That the Scriptures were not the word of truth: And doth it follow, becauſe R. F. acknowledgeth them to be the words of truth, that, therefore I heard not the contradiction, or miſ-related what was ſpoken?

2. If they be the words of truth but to ſome men, (not at all to wicked men and unbelievers, no not condemningly, as were his expreſſions) then it ſeems, the unbelief and wickedneſs of men, doth make the Faith or Truth of God of none effect: but S. Paul, Rom. 3. 3. is of another minde;Rom 3. 3. cleared.Rom 3:3 yea, the Spirit there (by the Interrogation firſt and ſecond, What if ſome did not believe? ſhall their unbelief make the faith of God of none effect?) forcibly denieth the fruſtration or making void of Gods word of truth, by the Jews former or following continued unbelief. God hath laid his faith and truth to pawn (as it were) in the holy Scriptures, and as he is a God of truth, his word is a word of truth, taking hold of men by the threatning (as Zech. 1. 6.) who miſbelieve or reject the promiſe. And, Is he the God of the Jews onelyonly, and not alſo of the Gentiles? to juſtifie and condemn all that are believing or unbelieving, according to the Scriptures? Such therefore who will ſay, No more is the truth of God or word of God to me then what I believe, (were they never ſo dear friends) muſt be as roundly taken up and faithfully rebuked, as ſometimes Luther took up a man of no mean account, "Bullenger, you erre, you know p. 3neither your ſelf nor what you hold. According to your falſities, if the Word findes not the Spirit, but an ungodly Perſon, then it is not Gods word: whereby you define and hold the word, not according to God who ſpeaketh it, but according as people do entertain and receive it. Whereas (as he again) a true Chriſtian muſt hold for certain, and muſt ſay, That word which is delivered and preached to the Wicked, to the Diſſemblers, and to the Ungodly, is even as well Gods word, as that which is preached to the good and godly upright Chriſtians. And I may adde, even ſo are the Scriptures, that word which condemneth unbelievers already. But, as he again, "The Sectaries underſtand not the ſtrength of Gods word (read or preached) and we may wonder (with him) that they write and teach ſo much of the Scriptures or of Gods word, ſeeing they ſo little regard the ſame. For whatſoever R. F. ſaith of his, and their owning of the Scriptures, hearken to what follows in his backing of Scripture-contradiction, That the Scriptures are the Word, God, and eternal The Scriptures are the word of God, and truly ſo called.Life, as thou wouldeſt have them, thou canſt not prove, nor all the Magicians to help thee. Here is good ſtuff, kitchin-ſtuff, or ſmoak out of the bottomleſs pit.

1. Take the Word for the Son of God; where did I ever attempt to prove the Scriptures to be the Son of God, God, and eternal Life? The Lord rebuke this falſe ſpirit.

2. Becauſe I with others call the Scriptures, as they are, and as they ſpeak themſelves to be, the word of God; are we therefore Magicians? The Lord again rebuke this reviling ſpirit. R. F. and others may talk of owning, and owning the Scriptures as often as they fancy it; but they honor them not, I am ſure, who deny them that title of honor, The Word of God. Shall R. F. his Pamphlets be called his Books, his Writings, and his Words; and ſhall not that which God hath written, be called Gods written Word? He anſwers nothing to that place in Hoſea, 8. 12. nor could that ſtripling J. P. **At Coggshall ſometime.give any reaſon againſt the Argument drawn from it: viz.

That which God hath written, is the word of God.

But God hath written the Scriptures,

p. 4Therefore the Scriptures are the word of God.

R. F. Objecteth, [ſuch as witneſs to the word, and Gods power, witneſs againſt thee] to ſtrengthen the new-coyned diſtinction is it, which was given me in Scotland? The Scripture is not the word of truth, but the witneſs of Gods power. Why, I grant it to be both the word, and the witneſs. The Scriptures are Gods words, and Gods teſtimonies; ſome makeThe Scripture is Gods Word and Witneſs alſo. them two witneſſes, Revel. 11. But I reaſoned thus, by way of Quere, How can the Scripture be Gods witneſs, if not true? how is it true, if not the word of truth? R. F. undertakes to anſwer: "That the Spirit of truth, in the Prophets, and in the Apoſtles, did carry them forth to witneſs what of Chriſt is declared in the Scriptures, by words that proceeded from the Spirit of truth. Had he gone no further, he had pretily well quitted himſelf, but he addeth by way of objection, The Spirit is not in the Letter, neither is the Spirit given by the Letter, but by God and Chriſt, and yet he grants preſently, in the ſame Page 2. The Letter proceeded from the Spirit. By the Letter, I meant, (when I ſaid pag. 22 of my book, the Spirit is in the Letter &c.) the whole Scripture, and ſo I ſuppoſe doth he: Now the whole Scripture is givenThe Letter (in a large ſenſe) and Scripture, all one. by inſpiration of God, the Father, Son and Spirit, who is,

1. Where he breathes forth truth, holineſs &c. all along.

2. Where he ſpeaketh; The Scriptures are the Oracles of God, Rom. 3. 2. Will R. F. by denying the Spirit to be in the Scriptures ſtop the mouth and breath of God? WhatHow the Spirit is in the Scriptureletter. profane boldneſs is this? Can he hold the winde in his fiſt, and reſtrain the Spirit from giving forth himſelf, by the Letter, or Scripture, when the Spirit will make good his promiſe, to bleſs the reading of it? I think he is not ſo full of preſumption, yet he preſumes to ſay, The Spirit is not given by the Letter: What thinks he of Scripture-promiſes? did he never finde the Spirit warming his heart, by the reading of them? He ſpeaks as if he knew nothing of the Spirits conſolations, enlightnings, teachings or convictions, by the Scriptures. And he writes, as if he would have none read the Letter of Scriptures, in faith of a bleſſing by them, but to think, when they are reading of them, they are cracking a hollow ſhell, that hath no kernell in it, or p. 5drinking a draught of dilute wine, that hath no ſpirits in it; or reading of his, and his fellows Pamphlets; wherein the Spirit of God is not preſent, by any gracious operation, but the ſpirit of Satan (for the moſt part) unto efficacy of deluſion. His ſimple Reader may think the words that follow tend much to the honor of the Spirit of God, [The Letter proceeded from the Spirit, but the Spirit did not proceed from the Letter] but ſuch expreſſions as diſparage the Scriptures will never bring honor to the Spirit which is in them, and worketh by them, what diſparagement is there in theſe words to the Scriptures? (will the ſimple-hearted ſay)

1. The phraſe [Letter] is extenuating: as if all theThe Letter (taken ſtrictly) is but legal adminiſtration. 2 Cor. 3. 6. explained.2 Cor 3:6 Scripture were Law, or had a Legal adminiſtration as the Apoſtle uſeth it, 2 Cor. 3. 6. in a ſtrict ſence; The Letter killeth: i. e, the bare legal command without a promiſe of power, or pardon, (as a bare letter void of ſtrength, life and ſpirit) it leaveth all men under a killing ſentence and curſe: Now thus to repreſent all parts of the Scripture, is to affright men from the reading, hearing or regarding of it.

2. The Letter or Scripture is ſet by R. F. (in other paſſages) in ſuch oppoſition to the Spirit, as if the Spirit diſowned it after he hath cauſed it to be written, & no way accompanieth it with his power. The Spirit proceeds not fromHow the Spirit proceeds not from the Scripture, and how he doth proceed from, by, & with it. the Scripture-Letter, in reſpect of his Eſſence, or Being, he is God of himſelf, nor in reſpect of his perſonal ſubſiſtence, which is of the Father, or from the Father, and from the Son (of which R. F. is ignorant, or inadvertent, denying him, page 8. to be a Perſon) but in reſpect of his operation.

1. Improperly it may be ſaid, the Spirit proceedeth from the Scripture, as a man goes from his outward ſhop, to work in his inner room, ſo the Spirit proceedeth from that (which he hath put within the Book, or Bible) into the heart, to work a ſweet ingraven work there:

2. Properly and plainly he proceeds by the Scripture, and with the Scripture, to effect, and beget that in the ſoul which is like himſelf, Spiritual, and like the Scripture, holy, and good. That is but a bravado therefore which he addes, in the cloſe of his ſecond Page. [Therein thou haſt erred, not knowing the Spirit, nor power of God, declared in the Scriptures.]

p. 6Rep. 1. Wherein have I erred? who never expreſt my ſelf ſo dubiouſly, as thus [the Spirit proceedeth from the Letter] but thus, [The Spirit is given by it.] The Scripture is but inſtrumental to the Spirit, yet ſo inſtrumental he makes it, as whatſoever R. F. thinketh of me; I know, and remember, that my firſt awakening of conſcience was by the Spirit, and from the power of God, upon my ſpirit, as I was reading that Scripture, Heb. 10. 26. For if we ſin wilfully, after that we have received the knowledge of the truth, &c. The Spirit which gave this Scripture, gave forth his convictions by it to my heart; What if I ſay, his Terrors? (as by that in Iſa. 5. 18. at the miniſters reading of the Text and preaching upon it) will R. F. or any other ſay, why then doſt thou not own our Trembling, and Quaking? I ſhall reply to R. F. why doth he reject all my Epiſtle to the Readers, in my former piece, where I gave ſome characters of true Trembling? and to all others, with him I ſubjoyn, ſuch is the power of the Spirit in and by the Scripture,True Trembling is at the truth and power in Scripture, and leads thereunto. that there is a wide difference between the trembling from a ſuppoſed Revelation, that is not by, nor according to the Scripture, but leads men both from it, and from the due honor to be given to it; and the trembling which ariſeth from the Scripture-revelation, and from the Spirit ſpeaking in that which is read, and heard out of it. The former I judge to be theirs, who pretend to the Spirit, without and beſide the Scripture: the latter I own, and all that the Lord hath wrought upon, by the word, will own it with me. The account which that famous Francis Junius, gives of the Spirits working by the Letter of Scripture, is upon record, **Vita Franciſci Junii.After he had drunk in that, which ſtirred up in him the ſeeds of Atheiſm, and had vented ſomething that way, before his father, and had profited nothing by Sermons (to this preſent time) he takes up the new Teſtament (laid before him by his father) and reads the former part of the firſt chapter of John, In the beginning was the Word, &c. Ita commoveor legens, &c.(as it firſt came to his hand and view) "Whereby (ſaith he) I was ſo ſtirred, that ſuddenly I perceived the divinity ofHorrebat corpus, ſtupebat animus, &c. the Argument, and the majeſty, and authority of the ſtyle, very far excelling all the floods of humane eloquence, p. 7my body trembled, my minde was aſtoniſhed, and I was ſo affected all that day, that I knew not where and what I was. And from that time forward, he gave himſelf to the ſtudy of the Scriptures, and read other books but coldly and careleſly in compariſon. Here was the mighty operation of the Spirit, accompanying the Letter: here was a right Scripture efficacy from the Spirits application of it to the conſcience. As God declares his Spirit and power, or ſpeaks of them in the Scriptures, ſo he declares, or exerts, and puts forth his Spirit and power by them, and that upon their hearts who do not believe. In this firſt Section of my book, I had noted another of their Contradictions: viz. of James Naylers, **A few words of J. Nayler, pag. 10. & 11.thus now more fully: Thou calleſt the Scriptures a ſtanding Rule, but it is not ſo to you, who cannot believe that ever it ſhall be fulfilled in you, as it was given out by the holy Ghoſt. Contrary, I ſaid, ſo Luke 16. 26. They have Moſes and the Prophets (for a ſtanding Rule) let them hear them, and ver. 31. If they hear not Moſes and the Prophets, neither will they be perſwaded though one roſe from the dead. Here the Scriptures are aſſerted to be a more ſtanding rule then viſions and revelations. R. F. **Pag. 3. 4.calls the ſimple-hearted to judge of my deceitful perverting of this Scripture for my own ends, from it raiſing a falſe doctrine;

Rep. Let ſimple and wiſe alſo examine the proofs and reaſons of this charge, and of his denial of the Scriptures.The Scripture a ſtanding Rule.

1. To be a ſtanding rule (at all, or to any)

2. To be a more ſtanding rule, &c.

The ſhew of reaſon he gives for the firſt, I ſhall faithfully and for conviction (if the Lord pleaſe) of this Gain-ſayer, uncaſe and diſcover the weakneſs and nakedneſs thereof.

1. The verſe ſaith not ſo. Rep. The 29 verſe meaneth Luke 16. 29. cleared and vindicated.Luke 16:29and intendeth no leſs; Scripture-ſenſe is Scripture, as our Lord teacheth us to reaſon from John 7. 38. He that believeth on me, as the Scripture hath ſaid, out of his belly ſhall flow rivers of living water. The Scripture no where had ſaid ſo, in ſo many expreſs letters, ſyllables and words, but it ſaith it in the ſcope and ſenſe, and it ſpeaks as much as amounts thereunto. So doth this place, for the Scriptures being a ſtanding rule, there is the ſenſe of what I p. 8ſpake. They have Moſes and the Prophets, for what? for a cypher? No, but for a rule, Let them hear them; for what? if not to teſtifie unto them, (as was deſired ver. 28.) that they might repent, (as was expected ver. 30. if one came from the dead.) Hence I reaſon,

They that conſtantly teſtifie in their writings from God, how unbelievers ſhould eſcape hell torments, they are in their writings a ſtanding rule to them that do not believe; (as to all other)

But Moſes and the Prophets do conſtantly teſtifie in their writings from God, how unbelievers ſhould eſcape hell torments;

Therefore, Moſes and the Prophets in their writings, are a ſtanding rule to them that do not believe.

And therefore again, R. F. his charging of me, in the preſence of God, to be a liur of the Scriptures, will by the Lord one day be made to fall upon his own pate, or conſcience; notwithſtanding his ſecond reaſon thus; If Moſes and the Prophets had been left (to all and for ever) for a ſtanding rule, then Chriſt and the Apoſtles might not have been after Moſes and the Prophets for following examples or rules.

Rep. It followeth not, for Chriſt and the Apoſtles brought no new rule for the ſubſtance, but onelyonly cleared and enlarged it, in what was Moral and Evangelical; ſo that R. F. is beſide the cuſhion when he addeth, [And therein thou bringeſt the old Covenant to contradict the new.] What he meaneth by the old Covenant, I know not very well, or what by the new. The old Covenant in Scripture phraſe and meaning,What the old Covenant, what the new. was but the old adminiſtration; the new Covenant, the new copy of the ſame Will and Teſtament, Heb. 8. 13. the ſame for ſubſtance before as now. Moſes wrote of Chriſt, John 5. 46. The Prophets from Samuel, and thoſe that follow after, as many as have ſpoken, have likewiſe foretold of theſe days, the days of the New Teſtament, and the things of Chriſt, Acts 3. 24. As God ſpake by the mouth of his holy Prophets, which have been ſince the world began, Luke 1. 70. There is no contradiction between the Old Teſtament and the New, in the ſenſe I have given; therefore none in my collection from Luke 16. That Chriſt aſſerts the Scriptures to be a ſtanding rule.

p. 93. Reaſon, It croſſeth many Scriptures, as Epheſ. 5. 1. Rom. 8. 14. 2 Cor. 3. 17.

Rep. Not one of theſe, nor any other, for the Scripture cannot, doth not contradict it ſelf, how ever it ſeems ſo to them that underſtand them not, and have not will or skill to clear the harmony.

The firſt Scripture alledged Epheſ. 5. 1. requires, thatEpheſ 5. 1. opened.Eph 5:1 Chriſtians be followers of God as dear children. Dear children of God will minde their Fathers will in Moſes and the Prophets; and if we be followers of God, we muſt follow him in his whole written word, as it is plain in the Old, or as it is explained and cleared in the Books of the New Teſtament.

The ſecond Scripture Rom. 8. 14. hath nothing againſtRom 8. 14. vindicated. The Spirit leads by his Letter.Rom 8:14 the Scripture rule, however R. F. improveth it to his purpoſe thus, They that follow him in the Goſpel, are led by his Spirit, and that is not the Letter: for, although the Letter is not the Spirit, yet the Letter is the Spirits Letter; and they that follow God in the Goſpel, do, and dare not (upon the hazard of diſobedience to their Father) but follow him in the Spirits written Goſpel, ſeeing the Spirits inward leading and guidance is to the ſame obedience which the Scripture leads unto. The Spirit leads by, and to the Scripture, never from it, as the Spirit in Seducers doth.

The third Scripture, 2 Cor. 3. 17. God is that Spirit; 2 Cor. 3. 17. vindicated.2 Cor 3:17what then? Then the Spirits Letter is Gods Letter, I can conclude. Or thus, The written word of the Spirit is the very written word of God; and again, God that gave the Letter, gives the Spirit with it, and by it; [with it] even to thoſe that yet are unbelieving, and are ever reſiſting the Spirit, ſpeaking in it and from it, Nehem. 9. 20. Acts 7. 51. [By it] to thoſe whom he effectually preventeth and calleth home to himſelf, or buildeth up, Acts 8. 35. Acts 10. 34. with 44. But R. F. his drift in quoting the words above, to make people believe, that becauſe God, or the Lord is that Spirit, as ſaith that Scripture; therefore, that, and all the reſt of the Scripture, is not a ſtanding rule, which follows as much as if it ſhould be ſaid, God is the Lord, therefore the creature is not his creature. I ſhall for his learning p. 10and better improvement of that Text, turn the edge of his allegation againſt himſelf. If that Scripture ſaith, The Lord is that Spirit, then that Scripture is the rule for me and him alſo to believe, the Lord is that Spirit: and if that Scripture be not fallen out of its authority, it is a ſtanding rule for us ſo to believe; but that Scripture ſays as much, and R. F. runs to the authority of it as yet in force, therefore that Scripture is a ſtanding rule for the faith of that truth; and conſequently, other Scriptures are the rule for other truths; and all Scripture, for all truth; what we are to believe, and what to practiſe.

A fourth Argument ſeems to be drawn from current experience; But we follow God, who are guided by the Spirit, and that is our guide and rule, to wit, the Spirit of truth.

Rep. 1. Whoſe experience is this? whom means he by [we?] If onelyonly himſelf and his companions, who deny the Scriptures to be a rule; then I deny they are guided by the Spirit of God, who breathing forth the Scriptures, and guiding men to write them, guides men to read, hear, believe, and obey them as their rule. If by [we] he means all ſober Saints and godly conſcientious Readers, (not ſo in his opinion, but really ſo) and if he meaneth by [the Spirit] the Spirit of God; then I appeal to all ſuch, and all the Saints who love the truth in ſincerity, whether they have the Spirit for their guide without, or not rather with and by the Scriptures? The Spirit indeed is promiſed to be the Saints guide, John 16. 13. but it is neither there ſaid (althoughJohn 16. 13. vindicated.John 16:13 R. F. affirms it) That Chriſt appointed him to be the rule; nor is he properly the rule, but the giver of the rule, and the guide unto, and by the rule. The ſchoolmaſter which ſets the copy, is not the copy; but he guides the hand of the ſcholar to write after the copy: in like maner, the Spirit of God appoints the Scripture to be written for a rule, and guides the Saints to believe and live according to it.

Yet would R. F. have the force of a fifth Reaſon lie in theſe words, [Since he promiſed it] as if the Scripture was not a rule, ſince the Spirit was promiſed as well as before. Surely, if it was a rule before, it is ſtill the ſame rule, as it is the ſame Scripture. And the promiſe of the Spirit in a p. 11larger meaſure, doth not in the leaſt hinder the Scripture from being a rule; but the larger meaſures of the Spirit help towards the underſtanding of that rule, for a clearer and more Goſpel-like adminiſtration and application.

6. Reaſon. If thou wouldſt have the Letter to be the rule, and Moſes and the Prophets onelyonly, then thou wouldſt not have Chriſt and the Apoſtles to be followed, according to 1 Cor. 11. 1.

Rep. 1. I uſed not the word [onelyonly] although the Books of Moſes and the Prophets, when Chriſt referred to them, Luke 16. were the onelyonly Scriptures extant, and a ſufficient rule for the preſent.

2. When Chriſt by his Spirit in the Apoſtles enlarged the Scriptures, he altered not the rule for the ſubſtance of it; Moſes and Chriſt, the Prophets and Apoſtles are ſo to be followed, that he who leaves the one will forſake the other; and he that loves the one, will cleave to the other. Had ye believed Moſes, ſaith Chriſt, ye would have believed me, for he wrote of me: but if ye believe not his writings, how ſhall ye believe my words? John 5. 46, 47. And ſuch is the harmony of the Apoſtles with Moſes and the Prophets, that the one preached (and conſequently wrote) no other things, then what the other did ſay ſhould come; that Chriſt ſhould ſuffer, &c. Acts 26. 22, 23. What if the new Teſtament was written after the Old? the matter contained in both, is of the ſame concernment to believers as unbelievers. What if Paul gives that godly exhortation, Be ye 1 Cor. 11. 1. vindicated.1 Cor 11:1followers of me, even as I am of Chriſt; is Chriſt divided? Is not Chriſt in the Old Teſtament and in the New, the ſame yeſterday, to day, and for ever? He that followeth the Apoſtle, as he followed Chriſt; and followeth the Prophets, as they ſpake and wrote by the Spirit of Chriſt, doth the ſame thing.

7. Reaſon. Seeing we are not under the Law, but under Grace, the Spirit of Chriſt is our rule and guide.

Rep. This is added to no good purpoſe, but ſtill to contradict the Scripture, and to blot it out from being a rule. For,R…m. 6. 14. cleared.

1. Albeit true believers are not under the Law in reſpect p. 12of its ceremony, curſe, rigorous exaction, and domination; yet they are under the direction and rule that it holds forth, and that as they are regenerate, Rom. 7. 25. With the minde, that is the regenerate part, I my ſelf (ſaith Paul) ſerve, therefore am under, the law of God. So again, 1 Cor. 9. 21. Ʋnder the Law to Chriſt, as the rule of holineſs and righteouſneſs is diſpenſed in the hand of Chriſt, and for obedience (with a Goſpel-frame of ſpirit) unto Chriſt.

2. When the Apoſtle ſaith, [We] are under Grace, he ſingleth not out a Sect of men called Quakers, (unknown in his days) but he intendeth all true Chriſtians, and their condition, under a covenant of Grace, (not Legally, but Evangelically adminiſtred) having the Spirit of liberty to lead them, from under the dominion of ſin, to the obedience of Chriſt, according to a written word or rule. What if the vail be upon the hearts of unbelieving Jews? 2 Cor. 3. 15. becauſe they own not the Son of God, and Son of the Virgin to be the Meſſias; is the vail therefore upon my heart, as R. F. reaſoneth? Yes, becauſe thou ſetſt up Law in ſtead of Goſpel.

Rep. I wiſh he well underſtood what it is to ſet up LawWhat 'tis to ſet up Law inſtead of Goſpel. in ſtead of Goſpel: It is not onelyonly to ſet up Jewiſh ceremonies and Typical ſhadows, after Chriſts abolition of them, as the Jews endeavored; but to ſet up all, or any act or work, required in the Law or word of God, whether done in natures ſtrength, or by moral abilities, or by the Spirits ſtrength, to be a mans juſtifying righteouſneſs before God; this is far from what I urge and preſs, when I plead for Moſes writings, &c. to be a ſtanding rule to direct to Chriſt, and to direct in a way of ſanctifying righteouſneſs when a ſoul is come to Chriſt.

But we witneſs the glory that exceeds, &c. but thou art ignorant of that.

Rep. I confeſs, I know that glory of Goſpel-miniſtration which the Apoſtle ſpeaks of, 2 Cor. 3. but in part; but this I know, that when our Lord appoints men conſtantly to hear Moſes and the Prophets, as writing of him, and as giving out the ſame rules for Faith and Holineſs, which himſelf gave; he that ſhall take men off from attending p. 13their writings, according to their true ſcope, ſeduceth and draws off from Chriſt. And as ignorant as I am, I can ſee to the end of that which is aboliſhed, which is Chriſt, the end of the Law for righteouſneſs to every one that believeth: and I can ſee that he that believeth not in the ſame Chriſt, which Moſes pointed at, believeth not at all, or but in a falſe Chriſt; yea, with half an eye (through the ſame grace) I can ſee that he who takes not Moſes writings, as he wrote of Chriſt, and makes them the rule of his faith and maners; and alſo refuſeth the writings of the Prophets to be the like rule; he doth more then implicitely refuſe the writings of Chriſt and of the Apoſtles, from being a rule alſo R. F. **Pag. 4.therefore holding to the firſt contradiction, That the Scriptures are not a ſtanding rule; may well paſs on to a ſecond, That they are not a more ſtanding ruleThe Scriptures a more ſtanding Rule then viſions &c. then viſions and revelations; as I had collected from Luke 16. 31. If they hear not Moſes and the Prophets, neither will they be perſwaded though one roſe from the dead. The reaſon hereof is ſtrong; riſing from the dead (which is of the ſame nature with viſions and revelations Matth. 27. 53.) may be counterfeited (as we finde, 1 Sam. 28.) Moſes and the Prophets were extant in the volume of Gods book, and their authority is owned among the Jews to this day: and it is ſo authentique, that when either particular Jews have been, or the Nation ſhall be converted to the Lord, they preſently adhere to it, as to their Rule; ſo the Apoſtle propheſied, 2 Cor. 3. 16. when it, any poor Jew, or rather2 Cor 3. 16. with 14. opened.2 Cor 3:16 collectively, when the people and children of Iſrael, the ten Tribes, with the two, Shall turn to the Lord, the vail ſhall be taken away, which is now upon their heart in the reading of the Old Teſtament, that is, of the books thereof; The books and writings of the Old Teſtament ſtand, and ſhall ſtill abide, at their converſion (though the old adminiſtration of the Covenant of grace is aboliſhed) and they ſhall be their Rule (together with the books of the New Teſtament) which they will then underſtand, own, and imbrace, as more certain to them, then if one roſe from the dead, not in a faigned but real way. Hence it is that Chriſt after himſelf was riſen (as others with him) and appeared, p. 14called his diſciples to the Scriptures, and opened them unto them, Luke 24. 29. yea, he urgeth his own death and reſurrection, that it ought to have been ſo; And beginning at Moſes, and all the Prophets, he expounded unto them in all the Scriptures the things concerning himſelf. This made their hearts burn within them, ver. 32. when as the reſt were cold at heart, through fear, at their firſt ſight of Jeſus, ſuppoſing they had ſeen a ſpirit, ver. 37. Let viſions and revelations be never ſo certain, yet the Scriptures quoad nos, as to us, are a more ſtanding Rule. Why they are not ſo in R. F. his judgement, and others; we ſhall know by his reaſons.

1. Chriſt ſaith in Matth. 11. 27. No man knoweth the Son but the Father, neither knoweth any man the Father ſave the Son, and he to whomſoever the Son, (not the Scripture, but the Son) will reveal him: here revelation is the ſurer rule of knowing God.

Rep. If I ſhould deal as rudely with R. F. as he with me,Matth. 11. 27. vindicated.Matt 11:27 I ſhould not onelyonly ſay, the aſſertion is thine, not the Lords, but therefore thou art a liar, and accuſer of the Lord: but I will not exchange words, I will prove him to be what he would faſten upon me. He that ſets the Son of God, and the Scriptures at diſtance, belies Chriſt, accuſeth the Lord; R. F. doth thus, by his Parentheſis (not the Scripture but the Son) his conſcience will draw up the concluſion one day. Again, he that grants one part of truth, and denieth another part, wrongs the truth, and the Lord of truth; But R. F. granting one part of truth, viz. That the Son reveals, and denieth the other part, viz. That the Scripture revealeth; when as he hath this from the very Scripture, that the Son revealeth, and what he revealeth; therefore he may be (if he be not) condemned in his own conſcience that he wrongeth the truth, and the Lord of truth. Again, he that underſtands Matth. 11. 27. of immediate revelation onley, and ſhuts out all mediate revelation, by the Scripture, falſly accuſeth the Lord of the Scripture; but R. F. underſtands that place of immediate revelation onelyonly, and ſhuts out all mediate revelation by the Scripture; therefore, R. F. falſly accuſeth the Lord of the Scriptures. If he underſtands p. 15it of mediate revelation by the Scripture, then itSection. 1. will follow by his reaſoning, that the Scripture-revelation is ſurer then the Scripture. If he ſaith, the Spirit, by the Scripture, makes the truth more ſure, not in it ſelf but to us, it is that I contend for, and that which all believers are to pray for, Epheſ. 1. 17. There is the light in the air, and theEpheſ. 1. 17. opened.Eph 1:17 light of the eye: now though as to bodily ſight, the light in the air doth not give the light of, or in the eye, but onelyonly to thee ye; yet the Spirit of revelation (which is peculiar to Saints, and common to all Saints, by the light of Scripture that is as the medium or means of light in the air) doth give the light in the underſtanding as it brings light to it, therefore it follows, ver. 18. the eyes of your underſtanding being enlightned: But ſtill the Spirit of revelation is not a ſurer Rule, no nor properly our Rule, but our guide and leader to, and by his Rule, the Scriptures, which are the more ſure word of Prophecy, as to us, eſpecially in a ordinary, and ſtanding way, in all ages.

2. R. F. reaſoneth, Viſions are a way of Gods making known himſelf, after Moſes and the Prophets, as to Ananias, Paul, and Peter. Act. 9. cap. 10. Gal. 1.

Rep. 1. Theſe viſions were but occaſional and extraordinary; as ſure as the Scriptures (as all true viſions and revelations of God are) in themſelves, and to the particular men that had them, yet not to us that ſaw them not, but know from the Scriptures they had them: thoſe Scriptures, viz. Act. 9. cap. 10. Gal. 1. and ſo all the Scriptures are as ſure, yea to all Saints more ſure: compare 2 Pet. 1.2 Pet. 1. 16. 19, opened.2 Pet 1:162 Pet 1:19 16. [when we made known unto you] with ver. 19. [we have alſo a more ſure word] we, that is, you with us, and we with you. Viſions were but of rare uſe, the Scriptures are of long, and conſtant uſe; and by ſuch as receive them to be of divine inſpiration, they have ever been acknowledged more firm (as to us ſtill) then occaſional viſions.

2. If God had known (as Chryſoſtom upon Luke 16.) that viſions from the dead, would have done more good to the living, he would not have omitted or waved ſuch a way, in an ordinary courſe.

p. 163. As ſure as the Goſpel was to Paul, given him by immediate revelation, yet he confirmed it to others by the Scriptures, Act. 26. 22, 23. and the Bereans examined it by the ſame Rule, Act. 17. 11, 12. Searching the Scriptures daily whether thoſe things were ſo, therefore many of them believed, Wherefore? becauſe they found, what Paul taught, as had been revealed to him, was agreeable to that Lydius lapis, that infallible touch-ſtone, and moſt ſtanding Rule, the holy Scriptures.

3. Reaſon. Paul knew much of the writings of Moſes, and of the Prophets, and Letter of the Scriptures whilſt he was a Perſecutor, but then he knew not Chriſt, as after he did, and went up to Jeruſalem by revelation, Gal. 2. and not by the Scriptures, therefore the Scriptures are not ſo ſure a Rule as viſions and revelations by the Spirit of truth are.

Rep. 1. Paul had nothing of Goſpel-truth, given him by revelation, but what for matter and ſubſtance, was before in the Scripture: which Goſpel, although he knew not while he was a perſecutor, yet as a Jew he walked up ſtrictly to the Letter of the Law, or Rule in outward acts.

2. His ſpecial revelation for going up to Jeruſalem, was a ſpecial application of the general rule of Scripture, viz. to do what God commanded him; but in it ſelf it is no rule for our imitation in the like matter of fact.

3. His true revelations never lifted him up above the Scriptures.

4. The ſame Spirit of truth which gave out his revelation, gave forth the Scripture by inſpiration, and as immediately directed him to write all his Epiſtles, for the more certainty, to others, that they might know he had his Revelations from the Lord; therefore to us the Scriptures are as ſure, yea a more ſure rule, and the onelyonly ſtanding rule, for faith and maners.

4. Reaſon or allegation of R. F. is, The Apoſtle Peter, 1 Pet. 1. 13. exhorted others to wait for the grace that was 1 Pet. 1. 13. cleared and vindicated.1 Pet 1:13to brought to them at the revelation of Jeſus Chriſt.

Rep. 1 By [grace] here is meant glory, as cap. 5. 1. that which is to come, is the glory that ſhall be revealed; firſt Chriſts glory, cap. 4. 13. at his coming in the clouds, his p. 17glory ſhall be revealed; ſecondly, the Saints glory (which they ſhall have out of free grace, or favor from God) Col. 3. 4. When Chriſt who is our life ſhall appear, then ſhall they alſo appear with him in glory.

This glory, to be brought at Chriſts coming, the Apoſtle exhorteth the Elect, and called, to hope for perfectly, or **foreignto the end, to death, and in death; yea they may and do carry this hope with them into heaven; viz. hope of a glorious reſurrection &c. When? at his coming, 1 Cor. 15. 23. When the Lord ſhall be revealed from heaven with his mighty angels, in flaming fire, &c. 2 Theſ. 1. 7. this is not a Revelation by the Spirit, that Paul, or Peter (in the places mentioned) ſpeak of, and therefore makes nothing to R. F. his purpoſe; no more then what follows, in a fifth Reaſon or Allegation.

The deep things of God are revealed (not by the Letter, but) by the Spirit, 1 Cor. 2. 10. Therefore revelations by the Spirit of truth are more ſure then the Letter.

Rep. 1. Did not R. F. grant us at firſt, page 2. that the Scriptures proceeded from the Spirit of truth? Whether then they be revelations, or doctrines, or writings, or interpretations, as they come from the Spirit of truth he muſt yield they are all alike ſure, in themſelves, or he ſtill fighteth againſt the Scriptures, or the Spirit, or both.

2. The Apoſtle ſaith not that the Spirit revealeth the deep things of God, but ſearcheth them, that is, he exactly and infinitely knoweth them, as God knoweth them, (and thence by the way, he is proved to be God) but while he can, and doth go to the bottom of all things in and concerning God, his revealing is ad placitum, when, to whom, in what meaſure, and in what way he pleaſeth. Although the Spirit knoweth all things infinitely, and therefore God revealeth what he revealeth of the things of grace and glory, by his Spirit: yet to ſome he revealeth nothing immediately; to others, he revealeth but ſome things, or but ſomething of every thing (needful to conſolation, ſanctification and ſalvation) as they are capable of it.

3. As deep things as the Spirit hath revealed, they are all in the Scripture. It is one way of the Spirits revelation, to p. 18give forth deep myſteries, in writing, and that as myſteriouſly,Section. 2. as if it were by Hieroglyphicks, Stenography, or Characters. The Spirit revealeth by Paul to the Romanes, cap. 9. and 10. and 11. deeper things then Paul can fathom, which makes him cry out, cap. 11. 33. O the depth! And the laſt piece of Scripture which God hath left us, is the Revelation of Jeſus Chriſt, which God gave unto him to ſhew unto his ſervants: and he ſent and ſignified it by his Angel unto his ſervant John, that he ſhould write it to the Churches, and leave it (with the reſt of Scripture) as a compleat and ſufficient Rule, not to be added unto, nor to be ſubſtracted from; unleſs therefore R. F. will be lyable to the plagues threatned, Rev. 22. 18, 19. he muſt not bring in his un-written Revelations, no, though they were un-written Verities, as any part of the Rule, to be added unto the words of Gods book. And from all that hath been replyed to him in this Section, I conclude, He that denieth the Scriptures to be our Rule, denies them to be the Scriptures of God; and he that denies them, or ſome of them, to be a ſtanding Rule, denies them, or ſome of them, to be no Rule. (as if ſometimes they were a Rule, ſometime not) And he that denies them to be a more ſtanding Rule, denieth the ſcope and ſenſe of Chriſts words in Luke 16. 31. and other places; But ſuch a Denial we have from R. F. in the name of others of his judgement. Therefore, thus far (in ſtead of vindicating the Scriptures) he, with his fellows, have contradicted them.

Section 2.

IN my ſecond Section of their Contradictions to the Scriptures themſelves, and their Authority, I had quoted Francis Howgil in his own phraſe, [The Scripture is other mens Words] contrary to 2 Tim. 3. 16. R. F. **Page 5.tells me, that by a piece of Logick I would raiſe a falſe accuſation againſt F. H. and make a falſe concluſion, to wreſt the Scriptures to ſerve my own turn, but cannot.The Scriptures not mans word, but Gods.

Rep. 1. He denies not but the words I quoted are the words of F. Howgil. 2. How doth my Logick make either p. 19the Accuſation or Concluſion falſe? The word of Scripture is Gods, I ſaid, as is the Inſpiration; and becauſe it was given by Inſpiration, therefore it is, and is known [or proved] to be his Word; as thus I make it out further, and more plainly:

That which is given by Inſpiration of God, is not one mans word or anothers, but Gods word;

But all the Scripture was given by Inſpiration of God;

Therefore all the Scripture is Gods word, and not one mans word or anothers.

What an under-valuing Expreſſion then is that of F. H. to call the Scripture other mens words? And what Chop-logick have we from R. F. Holy men of God ſpoke as they were moved, and ſpiritual men ſpoke forth thoſe words; therefore they were words ſpoken by the men of God? this is idem per idem, a proof of the ſame thing by the ſame; a delighting to hear himſelf ſpeak, and a tyring of his Reader before he hath read five pages of his book.

3. Why will R. F. yield one part of the Argument, and not the other? He yieldeth the Scripture to be given of God, and by the Spirit, the Spirit of truth; why then yields he not the Scriptures to be the word of God, but that he will continue to contradict the Scripture and himſelf alſo? while he joyneth in confederacy with F. H. and ſpeaks diſdainfully of the words of God, as the words of men, this man and that. Grant we that both of them F. H. and R. F. ſometime alleviate that harſh expreſſion, as if not uſed in oppoſition to God, but to us [The Scriptures are others mens words that ſpoke them freely, ſaith the one: And, They were ſpoken by the holy men of God [other men] that were holy, and ſpoke them freely, and not by you that are ſinful, and preach for hire, ſaith the other; yet will they not confeſs they were ſpoken by God, and are the very word of God: nay R. F. page 4. **Line 18 and 21.had before ſet the viſions of Ananias and Paul in a comparative Oppoſition to the words of Moſes and the Prophets, and preferring the former before the latter, viz. the Scriptures, theſe being but the words of other men, and the words of others: what is this but to ſow ſeeds in mens hearts of alienation from the Scriptures, which the yong p. 20man ſhould take heed to, and cleanſe his ways by in youth, which children ſhouldbe trained up in from their childhood, and which are not to be deſpiſed or forgotten when they are old? Such a contradicting ſcope hath all R. F. his pains taken, pag. 6. to prove the Scriptures are other mens words, and not mine, or theirs in Scotland. I would ask him, what did the Preacher, Eccl. 1. ſpeak? his own words or Gods? but that he prevents the queſtion by telling us **Page 6.King Lemuel was a man, and his mother (who taught him the words he penned down, Prov. 31.) was a woman. And the Song of ſongs was Solomons, and he was a man, Cant. 1. What followeth from hence? therefore Solomons words are not Gods words: it better followeth from R. F. his reaſon, viz. he was a man, and not God, then that the Scriptures are not ours; for we are men as they were that penned them; and although we were not the Pen-men, we are the Readers, and God onelyonly is the Author of the Scriptures, which in a way of diſparagement R. F. calls a Printed Bible, and reaſoneth vainly againſt our uſe of the Scriptures, becauſe, neither did Jeremiah, nor any Prophet, or any Apoſtle ever ſtand with a Printed Bible in his hand, and ſay, Hear the word of the Lord: Then the word of the Lord was declared and ſpoken without Printed Bibles, and before Printing was invented.

Rep. 1. They had a written Bible or Volume, and did manyScripture to be read and preached from times ſpeak out of that, as always according to it. Exodus 34. 28. with cap. 35. 1. Moſes ſpeaks what was written on the mount upon the Tables of ſtone: And Deuter. 31. 19. Write ye this ſong for you, and teach it the children of Iſrael: verſe 22. Moſes therefore wrote this ſong the ſame day, and taught it them. When Jeremy could not go into the houſe of the Lord, he ſends Baruch his Scribe, to read what was written from his mouth, even the words of the Lord in the ears of the people, &c. Jer. 36. 4, 6. **See alſo Jeremiah 28. 1.Jer 28:1Paul had his Tertius to write the Epiſtle to the Romans, cap. 16. 22. and he ordereth the Epiſtle to the Coloſſians to be read amongſt them, and that they cauſe it to be read alſo in the Church of the Laodiceans, Col. 4. 16. and read it was as the word of the Lord unto them; yea, God hath ſo honored his written Bible, that he hath ordered as well the Copies, as the Autographum, p. 21or the Pen-mans own hand-writing, to be his Scripture alſo. Thoſe Proverbs of Solomon which the men of Hezekiah copied out, Prov. 25. 1. are as authentique as any of the reſt; ſo was the Copy which the King wrote out, according to Gods command, Deut. 17. 18.

2. Printing was a rare Invention, and the gift of God,Printing invented betwixt the 1440 & 1450 year of our Lord. See Mr. Fox, vol. 1. p. 927. above two hundred years ago. The benefit is ſufficiently noted by Mr. Fox, "Hereby Tongues are known, Knowledge groweth, Judgement increaſeth, Books are diſperſed, the Scripture is ſeen, the Doctors be read, Stories are opened, Times compared, Truth diſcerned, Falſhood detected, and with the finger pointed. And by the printing of the Bible, the doctrine of the Goſpel hath ſoundedThe benefit of Printing, and of printed Bibles. to all nations, and that with great expedition. So many Printing-preſſes of the Bible, ſo many Clock-houſes againſt the high Towers of Antichriſt: none but Papiſts have envied Gods people and Chriſts Preachers, a Printed Bible: Who were they that obſtructed (what they could) the printing of it in Engliſh, in King Henry the 8. days, but the Popiſh Prelates and their creatures? The Popiſh Vicar of Croyden, Caiaphas-like propheſied, Either we muſt root out Printing, or Printing will root out us. Every good Chriſtian have been glad of a piece of a Printed Bible, when it came firſt out in our Mother-language.

3. The later this Mercy hath been vouchſafed to have Printed Bibles, the greater Gods favor to his people, and the greater their Ingratitude who ſlight the Mercy; the greater their pride who would rather have their own Scriblings in print, then the Scriptures of God, who prefix to their writings (as theſe Quakers, ſo called, in many of their Pamphlets) This is the word of the Lord, but are againſt ſuch a Title to a Printed Bible, or ſuch a Preface, before a Sermon from a Bible-Text, as this, Hear the word of the Lord.

4. If the printed Bible be according to the Original Copy, or a true Extract or faithful Tranſlation of Scripture, it is as warrantable to preach out of it, as out of a written one; for Printing is one kinde of writing, what is firſt written by a pen, is after written by a ſtamp: The Preſs is but an p. 22handmaid to Orthography, or right-writing, and a Midwife to help forth the conceptions of the Minde, formed at firſt by the pen.

But, ſaith R. F. **Page 6.if Printing had not been invented, what would you h…ve preached by, that knows not the word of Life, which was before Writing or Printing was?

Rep. 1. The written Copies were before thoſe printed, and by the former onelyonly Gods ſervants preached, till the latter came forth; and according to thoſe Copies and Volumes of Gods book would I have preached.

2. Thoſe Copies would have taught me, as now they do, that which R. F. hath not learnt by the printed, although he might learn it, namely, to diſtinguiſh between the Eſſential word of Life, Chriſt the Son of God, and theThe word of God eſſential ſcriptural. Scriptural word.

3. As the Eſſential word was before the Scriptural, ſo he was before Viſions and Revelations were given to men, yea, before there was a holy man to receive them, or a world for holy men or others to inhabit.

Laſtly, As no true prophet or preacher ever rejected a written or a printed Bible (truely ſo, and ſo called) no more hath he denied it the Title of the word of the Lord. Never did the Lord ſend ſuch an ignorant prophet, like J. P. at Coggeshall, to turn to the nineteenth chapter of the Revelation, and tell the people, becauſe ver. 13. Chriſts name is called, The word of God; therefore the Bible and Scriptures he pluckt out of his pocket, and held in his hand, was not the word of God. But though falſe prophets pervert the Printed Bible, and uſe that Sword of God to cut its own throat, Gods faithful Meſſengers and Interpreters know how to handle it dexterouſly and faithfully. What is the chaff to the wheat, ſaith the Lord? Jer. 23. 28. What are mans words, our own, or other mens words, to the Lords? What is a falſe Interpretation or Application of Scripture to the true?

p. 23Section 3.

IN anſwer to the third Section, R. F. owneth John Lawſons words, which I had noted; viz. [W… have nothing to try men by, but the Letter, the Bible, or written word which is natural and carnal,] with his own words, [Your Tryer is a Chapter or Verſe of the Scriptures declaration] and now upbraideth us for having no better way to try mens Doctrine and Spirits by, then the Letter.

Rep. By the Letter, or writing of the Spirit of God, whichThe Scriptures the tryer of Doctrine. is the Law and the Teſtimony, we do know what is the Doctrine of the Spirit. The Spirit gives his ſenſe and minde by letters and words of Scripture all along, take one place with another. And when men ſpeak according to that word, of Scripture, Law and Teſtimony, Iſaiah 8. 20. (which cannotIſaiah 8. 20… cleared.Isa 8:20 be, but when they take the word in, and with its true ſenſe) then they bring not mans Doctrine, but Gods: but if they ſpeak not according to that word, it is not becauſe there is not light ſufficient in the Scripture-word; but becauſe there is no light in them that handle it and ſpeak of it; their hearts are dark, their judgements blinde and ignorant; and they bring not the Spirits Doctrine, but their own. As for inſtance, R. F. (if you will believe him without tryal) ſaith for himſelf and his fellows, [We ſpeak according to it, viz. the Law and the Teſtimony, and therefore there is light in us.] But fearing he ſhould not be believed upon his own teſtimony, he brings a verſe of Scripture for it, 2 Cor. 2 Cor. 4. 6, vindicated.2 Cor 4:64. 6. where,

1. He allows that in himſelf, which he condemns in us; viz. to make a Chapter or Verſe of the Scripture the tryer.

2. He ſets that Scripture in oppoſition to Iſaiah 8. 20. and while he pretendeth to ſpeak according to Law and Teſtimony, he perverts the teſtimony given by Paul of himſelf, and of true Goſpel-miniſters and believers; viz. That God who commanded the light to ſhine out of darkneſs, had ſhined in their hearts; for it is not Pauls ſcope to diſparage Scripture light. The light that ſhined in Pauls heart, and the light that ſhineth in the Scripture, is the ſame light; p. 24and God who ſhineth in the heart by Goſpel-light, (of which the Apoſtle ſpeaks ver. 4.) ſhineth in the Scriptures by the ſame light.

3. It follows not, becauſe there was light in Paul, and ſuch as he incl…des with himſelf, that there is light, and the ſame light in R. F. and ſuch as he includes with himſelf: nor doth it appear to me and others, that God ſhineth in his or their hearts, who give a new, and dark interpretation of that Scripture, (as of other Texts) For R. F. **Page 6. Iſaiah 8. 20. vindicated.Isa 8:20with J. Nayler expound it of the Law of the New covenant written in the heart by God, &c. Now, though the Scriptures do witneſs, that the Law of the new Covenant is written in the heart, Jer. 31. 31. Heb. 8. 10, 11. yet that is not the meaning of the phraſes [Law and Teſtimony,] Iſaiah 8. 20. but the meaning is, The Law and Teſtimony written in the Scriptures, is the touchſtone of what men ſpeak as a Doctrine taught from God: but if they ſpeak not according to this word written in the volume of Gods book, it is an evidence that their hearts are not taught of God; or that the Scripture written without, is not written within their hearts; for what is written by God in the heart, is conſonant and agreeable to what he hath written in his Book; and it never taught any man to call the Bible, or written word, as John Lawſon calls it [natural and carnal,] this I ſaid, was to blaſpheme the Scripture.

Here R. F. **Ibid.takes me up as one not regarding what I ſay, and as ignorant of what the Scripture ſaith concerning the ſame, which ſpeaketh of a carnal commandment.

Rep. Muſt the written word, or Gods holy Scripture, be natural and carnal, becauſe it ſpeaks of a carnal Commandment? He might as well imagine and affirm, becauſe it ſpeaks of Types, Figures and Shadows, therefore it is all but typical and a ſhadow. When the Apoſtle **Heb 7. 16. opened.Heb 7:16makes mention of the law of a carnal Commandment, (according to which the Prieſts in the Law-Levitical were made, but not ſo, Chriſt our high Prieſt) he is treating of the Ceremonies now aboliſhed,The Scriptures not carnal, but ſpiritual. which were laws of things weak and frail (as all fleſh is) conſidered in themſelves, not laſting and abiding: he gives not the title of carnal and natural to the Scriptures, p. 25(as J. L. and R. F. do) nor is he ſpeaking of the Scripture, as Scripture, (which is all ſpiritual and heavenly in its pedegree, proper ſcope, energie and vertue) but he calls the Ceremony (mentioned in Scripture) carnal, i. e. as to the materials appointed in the Legal Ceremonies, they were outward, bodily, weak, dead things of themſelves; this makes the Scripture no more carnal, then becauſe it ſpeaks of the Earth, therefore the Scripture is earthy; or of Eſau the profane, therefore the Scripture is profane.

Section 4.

TO my fourth Section R. F. **Page 7. In what ſenſe the Scriptures are the word of God.ſaith no more but this, (which is too much unleſs it were better) Thou cannot with all that thou haſt ſcraped together, prove that it [the Scripture] is the Word which is eternal life, and ſo the Word that was in the beginning with God, John 1. 1.

Rep. 1. I had indeed collected ſeveral Scriptures, [Iſaiah 8. 20. Iſaiah 6. with Acts 28. 25, 26. John 10. 34, 35. Pſalm 82. 6. Epheſ. 6. 17.] but it is an unhandſom and reproachful expreſſion, put upon my collecting, and comparing Scripture with Scripture, for him to call it ſcraping together.

2. My collation was not to prove the Scriptures to be the Word, i. e. the eternal life, and that eſſential word ſpoken of John 1. 1. But inſomuch as Jam. Nayler put us toIohn 1. 1. cleared.John 1:1 prove the Letter is called the Word in plain words, and that then there are two words, I ſhewed that this phraſe [the word of God] is taken two ways in Scriptures; ſometimes for Chriſt himſelf, the Eſſential word of the Father; ſometimes for the Scriptural word it ſelf, which being evidenced by my aforeſaid collections, what trifling and abſurdity is it in R. F. to call for the proving of that which was not to be proved? as not being affirmed by me, or any other that I know, that the Scriptures are the Word ſpoken of John 1. 1. but the Scripture, or inſpired, written, created Word, doth there, as elſwhere, ſpeak of the Eſſential uncreated Word, as a mans tongue, pen or ſecretary, doth ſpeak of himſelf.Epheſ. 6. 17. opened.Eph 6:17 That laſt Scripture I quoted, Epheſ. 6. 17. one would think p. 26were enough to convince gainſayers, where the ſword of the Spirit, a piece of ſpiritual armor, is ſaid to be the Word of God. What meaneth the Apoſtle by the ſword of the Spirit? but the ſpiritual ſword, the Scriptures, put into the hands and mouths of Chriſtians; no carnal, but a ſpiritual weapon; mighty through the Spirit, to run into the heart of Errors, and to cut aſunder Temptations, and to repel the Tempter. Chriſt himſelf made this uſe of it againſt the Scribes and Phariſees, Mat. 5. Againſt the Sadduces, Mat. 22. 31, 32. And againſt the Devil, Mat. 4. 4, 7, 10, ver. Once the Devil hath Scripture in his mouth, but Chriſt hath it thrice in his mouth, It is written, It is written, It is written; and is too hard for Satan at this, as all other weapons. Here the very power of the written Letter puts to flight the adverſary. And if J. N. or R. F. will read over and over the 119 Pſalm, they will finde matter enough to cure their contradictions Spirits, who are more nice then wiſe in abſtaining from Scripture-expreſſions, or attributing to them their due title. There they will finde that holy David, profeſſing his zealous affection to God and to his Scriptures, uſeth this phraſe of [thy word] above thirty times, plainly enough, and yet elegantly alſo. Let their conſciences anſwer, Is not [thy word] as much as [Gods word?] And that he ſpeaks of Gods written word, the Scriptures (as of what is according thereunto) is clear; in that he calls the ſame word of God, the ſtatutes of God, [O teach me thy ſtatutes! &c.] near twenty times: now Gods ſtatutes are his ſtanding Laws, or Rules, put into writing, as all the Statutes of England are, upon record, written down in Books.

Section 5.

I Had charged it as another contradiction of theirs to theThe writing of the Spirit the ground of the Saints acting. Scripture it ſelf, in that they ſay, The Saints ground of acting is not the outward Letter, but the Spirit which gave forth the Letter: Hereby ſetting the Word and Spirit at difference; whereas the Spirit gives forth his word in the Scripture; and in the word written, lays down the grounds p. 27of the Saints actings and believings alſo; yea, he hath ordained the very Scripture to be one ground of their acting. R. F. in anſwer, returns me this language. **Pag. 7.1. Here thou art blinde, and knows not the Saints ground: and 2. Accuſing them falſly that witneſs to it. 3. With thy Logick and Magick Art would make the Scriptures God and Chriſt, but cannot, and would make them the ground of the Saints acting, when they are not.

Rep. 1. If R. F. will but underſtand what is, and may be ſaid to be the ground of a thing, he may poſſibly believe I know the Saints ground of acting, as they are Saints. The word [Ground] is ambiguous, and hath divers acceptions. In ſtrict propriety of ſpeech, the Earth we tread upon, and Ground are all one, as the ſame Ground or Earth brings forth the ſame fruit. By a metaphorical Alluſion, the word [Ground] is ſometime put for the Cauſe of a thing; ſometime for the firſt ground-work of a Building, or for the firſt Principles and Rules of Art and Science, or for the firſt habits in a man, of his actings. The Cauſe, and that [principal-efficient] Ground of the Saints acting, is God, and the Father, by Chriſt through the Spirit. The Scriptures areHow the Scriptures are the Ground of the Saints acting. inſtrumentally a Cauſe without which, ſince the Lord cauſed them to be given forth, he doth not ordinarily act upon the Saints, or draw forth their acts of grace and godlineſs. They are the firſt external ground-work of all their faith and workings, as Saints: They are the Rule and Warrant of all their ordinary actings, yea, the grounding Touch-ſtone of all extraordinary Impulſes and Revelations. By their Authority they are a ſufficient ground or reaſon of our faith and practice. The Scripture-commands are one ground, the Scripture-promiſes another, the Scripture-threatnings another, the Scripture examples (backt by, and bottom'd upon a precept) another, the Scripture-Prophecies and Revelations another. As every word of God is pure, Prov. 30. 5. ſo every part of the Scripture is a pure grounding-rule for a Saints faith and converſation, Rev. 21. 14. The wall of the City, the new Jeruſalem (made up of Saints indeed) hath twelve foundations: and in them the names of the Apoſtles of the Lamb, whoſe writings we have (with the doctrine p. 28of the Prophets, Epheſ. 2. 20. founding-grounding doctrine) as that golden Reed, Rev. 21. 15. to meaſure the city, and the gates thereof, and the wall thereof.

2. If the Word and Spirit cannot be ſet at difference, but are inſeparable, as R. F. yieldeth, yet I did not falſly accuſe them (as he ſaith) that witneſs to the Saints ground, becauſe by [Word] he and others expreſly hold forth none but the Perſon of Chriſt, and God the Word, but deny the Letter of Scripture to be the Word of God; which is ſtrange contradiction to God himſelf, and to his Scripture, and to themſelves alſo; For while they grant he wrote, or cauſed to be written the whole Letter, yet they deny him to have written a word. It is true in propriety of Grammar-ſpeech, a letter is but the leaſt part of a word, yet it is a part: But the Bible conſiſts of many books of letters, which God hath left written for his friends and people, to be grounded and ſetled in the faith; yet becauſe John 1. 1. ſpeaks of God the Word, and 2 Cor. 3. 17. of the Lord the Spirit, therefore Chriſt and the Scripture muſt not be called by the ſame name; and becauſe Chriſt and the Spirit are inſeparable, therefore the Spirit and the Scripture muſt be parted, as to the Caſe in hand; and if the Spirit be the ground of the Saints acting, the Scriptures muſt have no part nor lot in this buſineſs. I ſhall ſtill accuſe ſuch Logick to be falſe reaſoning, and yet not accuſe the Logician falſly.

R. F. thinking to mend the matter, marres it with his additional gloſs, **Page 7.The Letter is not God, nor the Letter is not the Spirit, therefore not that Word which liveth and abideth for ever, 1 Pet. 1. 23. by which the World was framed Heb. 11. 3. and made, Heb. 1. 2. For what if it be not that WORD, yet it is the word of that Word: it is the word of Chriſt, who is God the Word: And if Chriſt be the ground or [meritoriouſly efficient] cauſe of the Saints actings, his Scripture or written Word is the regular Card and Compaſs by which his Spirit ſteers their courſe to the Haven of Happineſs and Eternal Reſt: And why may not the [word] Peter ſpeaks of in that place, be the Scripture? He ſets not1 Pet. 1. 23. with 25. opened.1 Pet 1:23 Chriſt ſpoken of, in oppoſition to that Scripture in Iſaiah 40. 8. but from the Prophets teſtimony, advanceth the word p. 29that ſpeaks of Chriſt, in oppoſition, firſt to mortal and corruptible ſeed, and then to withering fleſh, and all the glory of man even in his words, fading away as the flower of graſs; And is not every Scripture-Goſpel-promiſe that immortal ſeed? which being emitted from the Scripture by the Spirit, and quickened as it is caſt into the heart, doth it not there abide, and remain in life and power? If verſe 25. may give any light to verſe 23. not Chriſts perſon, but Chriſts promiſe is there (beyond all diſpute) intended by the Apoſtle, when he ſaith, The word of the Lord endureth for ever: for the Greek word is not that which is uſed when Chriſt in perſon is ſpoken of, Logos, but Röma, both inforeign. the firſt and latter clauſe, which is an explication of the former: And this is the word which by the Goſpel is preached unto foreign.you: as if the Apoſtle ſhould ſay, Would ye know what word is that which endureth for ever? even the Scripture-promiſe which we daily do evangelize or ſpeak of unto you, as conſtant good tidings. If any ſay in verſe 23. itforeign. is Logos, it muſt be noted for a certain truth, that although Logos the Word, be ſometimes neceſſarily to be underſtood of Chriſts perſon, as John 1. 1. &c. yet not **Apud Gracos latè patet foreign. Beza in Joh. 1. 1.John 1:1always; and this is as certain that Rëma is never uſed for Chriſts perſon, but this is uſed ver. 25. and therefore ver. 23. in Peter, is to be expounded by it.

Again, Is it not the ſame with the ſincere milk of theforeign. word *, cap. 2. 2. which nouriſheth and miniſtreth growth to the new-born babe? Was it the wonted maner of any of the Lords Nurſes to bring up Gods children by hand (as we ſay) as ſoon as they are new born, and not guide them to the breaſts of the Old and New Teſtament-Scripture, thence to ſuck and draw for their refreſhment, preſervation and conſolation? But ſuch curſed ſtep-dames have we now ſprung up, who would wean every new-born babe from any further taſtes of Scripture-milk, it muſt be no ground of their acting; then no means of their growth, no food to them at all; nay, it ſhall be no ſeed inſtrumentally to beget them, as not milk to nouriſh them.

3. They that deny the Scriptures to be in any good ſenſe the ground of the Saints acting, in effect deny them to be p. 30Gods Scriptures, and Chriſts Scriptures; for either the Authority of God and Chriſt is ſtampt upon them, or not: if it be, then by their Authority may, and ought the Saints to act; if it be not, then are they but humane, and not the Scriptures of God and Chriſt.

But let us examine what R. F. ſaith for himſelf, **2 pag. of his Epiſt. and 7. p. of his book.and men of his judgement. The Lord God and his Spirit is the ground of the Saints acting, as it was formerly, Iſa. 48. 16, 17. For the Lord God and his Spirit hath ſent me. And the Lord Iſaiah 48. 16, 17. cleared & vindicated.Isa 48:16Isa 48:17teacheth his that he ſo ſends, to profit.

Rep. 1. So reads he or writes (I muſt not ſay wreſteth, leſt I retort) but the words are directed to the people or Church, and truly thus read, [which teacheth thee to profit] The prophets had more extraordinary impulſes of the Spirit, then the Saints in ordinary for their actings. 2. One way whereby God then taught, and now teacheth his people to profit, was by reducing them to the written Rule, ver. 18. O that thou hadſt hearkned to my Commandments! which they had in writings from God, before the Lord God, and the Spirit ſent Iſaiah to them. Chriſt who came with the Spirit, as he received it, not by meaſure, came with the Scriptures, taught the people and his diſciples how to profit by them, Luke 4. 18. Matth. 5. Luke 24. 27. and as the manifeſtation of the Spirit is given to every man to profit withal (which Scripture 1 Cor. 12. 7. R. F. alledgeth in1 Cor, 12. 7. vindicated part) ſo is all the Scripture given by inſpiration of God, and is profitable for Doctrine, for Reproof, for Correction, for Inſtruction in righteouſneſs, 2 Tim. 3. 16. neither is there any manifeſtation of the Spirit in any Teacher, if he doth not manifeſt his doctrine from, or according to the Scripture, when required ſo to do. It is not to be believed that God ever gave his Spirit to ſuch a Teacher, who doth manifeſtly or covertly (under pretence of the Spirit) flie from the light of Scripture. The Spirit of God never taught anyThe property of the Scriptures. to ſpeak diſhonorably or diminiſhingly of his written word; but to give unto the Scriptures what is its due, viz. That they are Gods holy Scriptures, Rom. 1. 2. able to make a childe wiſe unto ſalvation, through faith which is in Chriſt Jeſus, 2 Tim. 3. 15. and given ver. 17. That the man of God p. 31[the Prophet, Apoſtle, Evangeliſt, Paſtor or Teacher; and others by their miniſtery] may be perfect, throughly furniſhed unto every good work: and unto the Spirit what is his dueThe prerogative of the Spirit. prerogative, to work by the Scripture when and upon whom he pleaſeth, to their ſaving profit. But haply I might have ſpared this pains, in reference to R. F. (though others have need of it) becauſe in his Epiſtle he hath this paſſage [The Scriptures in the Letter onelyonly are not the true ground of the believers faith, as they in Scotland affirm] for he ſeems to be a little yielding that they are the ground of the Saints acting, though not onelyonly: if in any good ſenſe he will grant them to be the ground of the believers faith, he muſt in thatThe ground of the Believers faith, is the ground of the Saints acting. ſenſe yield them to be the ground of the Saints acting, for the Saint and the Believer is all one; and all acts of holineſs in general, as of any particular grace, ſpring from the ſame root that the acts of faith do, and are built upon the ſame ground-work that is laid by God, for the edification of faith and its actings. OnelyOnly I muſt advertiſe him and others, that I know none in Scotland that ſo affirm, or expreſs themſelves as he ſpeaks: They may ſay, and ſay truly, that the Letter, i. e. the Scriptures (which never were without their true ſenſe, nor without the Spirit breathing in them, though it be not manifeſted to every one that reads them, nor a like manifeſtation given at all times to all the Saints) are the onelyonly viſible and legible Rule of faith, and Judge of Controverſies: as all ſound Proteſtants have hitherto maintained this truth againſt the Papiſts. And they that are of a ſound minde in this Britiſh Iſle (as in all Europe and the world) have (from Gods Authority ſtampt upon the Scriptures) aſſerted them to be a true Ground of the Believers faith, which R. F. weakly denies, **Epiſt.becauſe Chriſt is the true Ground of faith, whereas the affirmative is hereby the more ſtrongly proved; For the true adaequate or proportionable Object of faith, is the true Ground of faith; but Chriſt ſpeaking in the Scriptures, is the true adaequate Object of faith; therefore Chriſt in the Scriptures is the true Ground of faith: And thus again, If Chriſt be the true Ground of faith, then the Scriptures of Chriſt, which are his written truth, are a true Ground of faith; as if the man be honeſt, I p. 32may build upon his word; ſo if Chriſt be true, and Truth itſelf, his word is true, and the truth (as his Fathers word is, John 17. 17.) when written down for a more certain ground, as to us, and our actings, then if but ſpoken in the air, or to the ear. Let R. F. therefore, or all that have a minde to be ſound in the faith, if he hath none, hear the Scripture ſpeaking for it ſelf; and hear Chriſt together for himſelf and his Scripture, Prov. 22. 19, 20, 21. That thy truſt Prov. 22. 19, 20, 21. opened and urged.Prov 22:19Prov 22:20Prov 22:21may be in the Lord, I have made known to thee this day, even to thee: Here is a ground of faith laid by the Lord himſelf; What is it? his making known: of what? Have not I written to thee excellent things in counſels and knowledge? Here is excellent matter made known, as a ground of truſting in the Lord; and here is the maner of revelation by writing, Have not I written? wherefore? That I might make thee know the certainty of the words of truth: Behold, the maner of making known a ground alſo of certainty of knowledge, and conſequently of faith, for a mans ſelf; and it followeth, that thou mighteſt anſwer the words of truth to them that ſend unto thee: Lo, here is the ground of our Embaſſie and Meſſage, for others perſwaſion and ſatisfaction with our ſelves; and here is the ground of mens believing what we ſpeak from, and according to what is written. Will R. F. or any ſay, If our truſt muſt be in the Lord, we are not then to ground our faith on the Scriptures? I muſt tell him from Chriſt, that the not grounding a mans faith upon the Scriptures, is an evidence that he grounds it not upon the Lord: the very Scriptures will accuſe ſuch to be unbelievers; for thus our Lord reaſoneth againſt the Jews, John 5. 45, 46. There is one that accuſeth you, even Moſes, in whom ye truſt. For had ye believed Moſes, ye would have believed me, for he wrote of me.

Section 6.

I Had charged them with putting figurative Gloſſes upon plain Scripture. R. F. pag. 7. ſhuffles in here and there a line or two for anſwer, but nothing to the purpoſe, onelyonly in way of ſhift, he hath theſe two ſubterfuges. 1 In quoting p. 33John 1. 1, 2, 3. he addeth, this is plain Scripture without figurative gloſs, the gloſſes are thy own.

Rep. 1. As plain Scripture as it is, it is alledged by him to ſet all the reſt of Scripture aſide from being Gods word. For what if by the Scripture-letter the world was not made, but by Chriſt, the Eternal, Eſſential Word, of which John ſpeaks, hath it not been ſufficiently ſhewed in what ſenſe the Scripture-letter is, and is truly called the word of God?

2. By his unreaſonable reaſoning he doth altogether hide and conceal from the Reader of his book, what inſtance I gave in mine, of their figurative gloſs upon plain Scripture, viz. 1 Cor 14. 34, 35. By woman is meant the weak 1 Cor. 14. 34, 35. vindicated with 1 Tim. 2. 11, &c.1 Cor 14:341 Cor 14:351 Tim 2:11corrupt part, and by man, the Spirit in either ſex; and by the Husband is meant Chriſt; contrary to the true ſenſe of the Apoſtle, given by the ſame Apoſtle, not onelyonly in his reaſons upon the place, but in that firſt Epiſtle to Timothy 2. 11, 12, 13, 14. This Gloſs is theirs, and yet unreaſonably he calls it mine, the fancy mine, and the meaning's mine, which he denieth, whereas I gave none but the Apoſtles own. Hence I argue, He who ſets Paul againſt Paul, or owns not Paul's plain expoſition of himſelf, but puts figurative gloſſes upon the Text, contradicts the Scripture; but thus doth R. F. (with others.) He that would be further ſatisfied about his egregious gloſſings this way, may read his Pamphlet of a ſheet **Entit led, A woman forbidden to ſpeak in Church.printed 1654. by it ſelf. A taſte whereof, whoſoever meets not with that ſheet, may take as followeth: aapage 3.The woman or wiſdom of the fleſh is forbidden to ſpeak in the Church. bbpage 5.The Apoſtle ſaith, Let your women keep ſilence in the Church, he doth not ſay, Let the Spirit of God keep ſilence in the Temple. ccpage 7.It is carnality that is forbidden to intermingle with Spirituality. If this be not to play with Scripture, and grieve the Spirit that ſpake it, I know not what doth.

A ſecond ſubterfuge is in citing that Scripture, I will pour out my ſpirit, and your ſons and your daughters ſhall propheſie, and ſuch may ſpeak of the things of God.

Rep. 1. Who denies but they may ſpeak according to their gift, place and call? but women endued but with an ordinary gift, are ſet by, and not allowed either the office p. 34of teaching, or the liberty of a gifted-brothers place, to ſpeak to edification &c. (had they the gift as eminently as ſome Brethren have) or ſo much as to ask a queſtion for their own learning, in the publick meeting place of a Church in order (and every place, and meeting of ſuch a Church hath a publickneſs in it) becauſe they are commanded to be under obedience; it becomes not their ſex, 'tis uſurping of the males authority: they were the latter ſex in creation; the firſt in the tranſgreſſion; and are eaſily led into deceit, as Eve was: all which are the Apoſtles reaſons, 1 Cor. 14. 1 Tim. 2. and the holy Spirits, not mine; who dare contradict them, and their true ſenſe and ſcope, dare contradict the Spirit to his face.

2 Pauls limiting-order, iſſued out from Heaven, teacheth us how to underſtand Peter, Act. 2. 17, 18. taken outAct. 2. 17, 18. opened.Acts 2:17Acts 2:18 of Joels prophecy, viz. partly, as alluſions to the old Teſtament-times (when God, by dreams, and viſions, by prophecies or predictions of future things, revealed his minde in thoſe ages paſt to a few) and ſo the pouring out of the Spirit &c. notes a large and abundant meaſure of ſaving grace, in ordinary, given to ſome, of Gods ſervants, of all ſorts and ſexes, in all nations where the Goſpel comes, far excelling the ordinary meaſures of Saints before Chriſts aſcenſion; partly, that ſome of Gods ſervants, women as men, daughters as ſons, ſhould have a prophetical inſtinct of foretelling things to come (which ever hath been a gift more then ordinary, and out of a Church-order, and courſe) as Acts 21. 9. Philips four daughters, and virgins were inſpired withall; or if any ſay, why might not their gift of prophecy be the gift of explication and application of the Scripture to the profit of the hearer (though it is not ſo probable, yet) then I ſay, they were ſubject to the Apoſtles Rule aforeſaid, and were kept free from diſorderly extravagancies.

3 That ſtanding Rule and order of Paul 1 Cor. 14. 34, 35. leads us to the underſtanding of ver. 31. ye may all propheſie, &c. i. e. as all called to the office of Paſtor, and Teacher2 Cor. 14 31 vindicated. muſt teach, exhort &c. ſo all the brethren, gifted with the abilities of propheſying, or ſpeaking to edification, exhortation p. 35and comfort, may propheſie: the exception of women breaks not the Rule for men, but rather confirms the liberty to the brethren, and to all of them ſo gifted, which are but a few, when the number is caſt up, in every Church: And again, what that meaneth, Thou ſhalt not muzzle the 1 Tim. 5 18. cleared.1 Tim 5:18Ox that treadeth out the corn &c. which the Apoſtle applyeth to the laboring Elders (not to women as R. F.) ver. 17 of 1 Tim. 5. and at the end of the 18 verſe, there's light given to the beginning of it: for the laborer is worthy of his reward; which words are a reaſon of the Prohibition, and the Prohibition is, not to open womens mouths in publick (for himſelf Chap. 2. had ſtopt them by the injunction of ſilence) but, to beware of diſcouraging their preaching Elders, and laboring Paſtors, and Teachers, by abridging them of their honorable maintenance: yea that Canon of the Apoſtle (above mentioned) is the Key to open all thoſe Scriptures which R. F. produceth in his ſheet (aforeſaid) concerning Phebe, Priſcilla, Mary, Tryphena, and Tryphoſa, Perſis, Rom. 16. and thoſe women, Philip. 4.Rom. 16 1, 2. and ver. 6, 12. Phil. 4 3. vindicated.Rom 16:1Rom 16:2Phil 4:3 which labored with him in the Goſpel: for all theſe were employed (not contrary to his order unto the Church at Corinth in publick preaching, (or ſo much as acting by their votes and ſuffrages in Church affairs) but) either in ſuccoring Paul, and others, or in meſſages, or in working out Pauls liberty (mean while hazarding their own lives) or in compoſing differences, or in entertainment of ſtrangers, or in ſome other Chriſtian-goſpel-ſervice, ſutable to their ſex, gifts, and graces. And as for that which R. F. collecteth from 1 Cor. 16. 19. that, if Priſcilla be not permitted to ſpeak in the Church, and the Church be in her houſe, ſhe muſt not ſpeak, but go out of her houſe; Sure it is, that, as ſhe1 Cor. 16. 19. vindicated.1 Cor 16:19 and her husband Aquila had taken up a houſe at Corinth (Act. 18. 3.) ſo they had a godly family (like a little Church, for knowledge, piety and good order) but the order of a godly family is after one way, and the order of a miniſterial Church is after another way: Beſides, the Church at Corinth did ordinarily meet in Gaius's houſe (therefore he is called Pauls Hoſt, and of the whole Church Rom. 16. 23. and Paul at other times wrought with his hands at p. 36Aquilas houſe Act. 18. 3.) and in ſome one place (compare 1 Cor. 14. 23. with chap. 11. 20.) or other where that order was obſerved which was given to the Church miniſterial, and where Priſcilla her ſelf muſt not ſpeak (in the caſe in controverſie with R. F.) though haply, ſhe was more eminent in grace and gifts then her husband Aquila, and upon that account her name may for once, Rom. 16. 3. be ſet before his.

Laſtly, as for her own houſe, it is not ſaid the whole Church met there as at Gaius's houſe, but it may well be collected, thoſe of her family were part of the whole, and ſo the name [Church] is given to it; and ſpeak there ſhe might to teach her family, and with her husband to inſtruct an Apollos in the way of God more perfectly, Act. 18. 26. without going out of her houſe, or out of her place. Will J. Nayler (notwithſtanding all this) perſiſt in his bold opinion? that Pauls words of a womans keeping ſilence in the Church, muſt not be taken in the Letter: and will R. F. defend him, with his own gloſſes? I muſt leave them to the Lords rebuke, for being wiſe in their own conceit; and proceed to the cloſe of this Paragraph in my book, where I had given another inſtance of their new gloſs upon 2 Pet. 1. 19.2 Pet. 1. 19. vindicated.2 Pet 1:19 affirming the ſure word of prophecy, there ſpoken of, to be the Prophecy, and Spirit of Prophecy within them, and not the outward Prophecy, or declaration of Gods minde in the Scriptures; R. F. **page 7.hath nothing to ſay, but this, the ſure word of prophecy we witneſs to, and do not to it ſay, No, and then falls upon me with reproachful language, as his maners ſerve him. But how doth he witneſs it? If by the word of Prophecy he means as Peter interprets it, ver. 20. the prophecy of the Scripture, then he contradicts his fellow J. N. and doth not ſay, no, where his fellow ſaith, no: if he witneſſeth onelyonly the prophecy within, or the light **Diſcovery of the man of ſin by J. Naylar pag. 30.(as J. N. gloſſeth) till the day dawn &c. which is not without, nor in books, then he (with Nayler) contradicts Peter, and the holy Ghoſt moving him to write of a more ſure word of prophecy of Scripture then the voice on the mount. To clear this further; As Peter v. 20. expounds v. 19. calling the more ſure word of prophecy, the prophecy of Scripture, p. 37or Scripture-prophecy (not heart-prophecy or breaſt-prophecy, ariſing and reſiding onelyonly in the minde, but written down in books) ſo this written-prophecy he ſets in oppoſition to cunningly deviſed fables, which ver. 16. he profeſſeth againſt: in which fables, there was no ſureneſs or certainty at all; and then he lays it in the ballance of compariſon with his (and others) making known the Lords power and coming on the mount. Peter, James, and John Mat 17 1 &c.Matt 17:1were ear-witneſſes of a voice from heaven concerning Chriſt, and eye-witneſſes (which is ten times more then onelyonly to take a thing by the report of the ear) of Chriſts majeſty, honor and glory: this Transfiguration of our Lord Jeſus they preached of to the ſcattered Jews (as others) yet notwithſtanding their preaching of what they had heard, and ſeen, and the certainty of the voice they heard, and the glory they ſaw, We, ſaith Peter (including James, and John with himſelf, and the believing Jews whom he wrote unto, who honored the writings of Moſes and the Prophets as infallible) have a more ſure word of prophecy, or of the Prophets writings, whereunto ye do well that ye take heed, hereby commending them for their reſpect to the Scriptures, and encouraging them to be intent thereunto, as unto a light ſhining in a dark place, the Scripture-word being a lamp unto the feet, and a light unto the path of Saints amidſtPſal. 119. 105.Ps 119:105 all the darkneſs of the heart, of the world, or of the Church; until the day dawn, and day-ſtar ariſe in our hearts: i. e. until, by the ſtudy of the Scriptures, more light be cleared up, and Chriſt make himſelf more manifeſt to us, and within us. But leſt any ſhould ſtumble at the Apoſtles aſſertion, which, (comparing ver. 19, 20. as before) is to this effect, that all or any part of the Scripture is a more ſure word, then what is ſpoken in the air, and but to the ear, the Apoſtle preventingly addeth ver. 20. Knowing this firſt, let this be laid as for a fundamental truth, in your mindes, that no prophecy of the Scripture (whereof we ſpeak)2 Pet. 1. 19. with v. 20, 21. more cleared.2 Pet 1:19 is of any private interpretation. Were it ſo, that every man might, as his private minde leads him, interpret Scripture, the authority and certainty of it would vaniſh, as the lightScripture to be interpreted by Scripture. and truth of it would be eclipſed; it would be far from being p. 38a more ſure word; men might that way turn the Goſpel into a Fable, and make the Scriptures, as Antichriſtian Popelings do, a noſe of wax: well, how proves the Apoſtle that no Scripture is of any private interpretation? why, verſe 21. For, or becauſe, the Prophecy came not in old time, or atforeign. any time, by the will of man; but holy men of God ſpake it as they were moved by the holy Ghoſt. As was the Geneſis, ſuch is the Analyſis; as was the compoſition, ſuch is the reſolution and meaning of it, from the ſame Spirit; the publique Spirit of the Saints, and of the Scriptures: the holy Spirit of God compoſed the word of Prophecy, not mans will, but Gods digeſted it, his Spirit indited it, and hath ſpoken all his ſenſe under the words, which he directed holy men to expreſs his minde by; and therefore without going forth of Scripture to any private ſpirit, the true and ſure interpretation of Scripture may be obtained; which, if firſt we know and be perſwaded of, we may confidently be perſwaded ſtill to take heed thereunto, as unto a more ſure word, and as a help in all our darkneſſes, &c. But J. Nayler thinks this a blinde abſurdity, For, ſaithDiſcovery, &c. pag. 30. he, if the Teſtimony of the old Prophets was a more ſure word then that which Peter heard from the mouth of God, then it muſt needs follow, that the Teſtimony of the old Prophets, who ſpoke but darkly of Chriſt, and did not ſee his day, muſt be a more ſure Teſtimony then the Apoſtles, who were eye-witneſſes; and the words of Books, a more ſure word then the voice that came from heaven, which was the immediate voice of God.

Rep. All this (grant but the teſtimony of Prophetical Writings to be Gods, and the words of Scripture-books to be Gods books and his words) may, and doth follow without any abſurdity at all: For,

1. Although the Apoſtles preaching was as infallibly true, as the Prophets writings in themſelves; yet, as to men, and as to the Jew firſt, and then to the Gentile, and in reſpect of our capacity, our reception and retention of truth, the word of the Prophets writings was and is ſtill more ſure: yea, the Apoſtles writings (ſuch as the holy Spirit moved them to write, and hath ordered to be the Scripture of the p. 39New Teſtament) are, in the forenamed reſpect, a more ſure word then their preachings; hence it is that Paul perſwaded the Jews, Acts 28. 23. both out of the law of Moſes, and out of the Prophets.

2. Although Gods immediate voice from heaven hath as infallible certainty, as when he orders his minde to be written; yet in reſpect of our frailty, and the above-mentioned caſes, his written word is more ſure to us; and we have it ſo left upon record for our conſtant uſe. Let not then J. Nayler **Diſcovery, &c. as above pag. 30.miſlead the ſimple with great ſwelling words of vanity, concerning our blindneſs, about the Spirit of prophecy, as the ſure word and teſtimony of Jeſus; excluding thereby the Spirit from the Scriptures, and the Scriptures from being the word of Prophecy, and the ſure Teſtimony of Jeſus. For Jeſus Chriſt appointed John to write, becauſe the words he ſent and ſignified to him by the Angel, were true and faithful. And when the Angel obſerved what John was about, viz. to worſhip him, Rev. 19. 10. he forbadRev. 19 10. vindicated.Rev 19:10 him upon two Reaſons:

1. He was his fellow-ſervant, and of the brethren that have the teſtimony of Jeſus.

2. The Teſtimony of Jeſus, is the Spirit of Prophecy.

And John having the Teſtimony of Jeſus, (as well as the Angel, though not ſo immediately) he had the Spirit of Prophecy; ſo have all they who have the true ſenſe of Scripture, and of Johns Revelation, though they received it not by the Angel, as John did; becauſe the Spirit was with John (as with others) when he wrote: and he that hath anRev. 3. laſt.Rev 3 ear is commanded to hear what the Spirit ſaith unto the Churches in that written word, with the reſt of the Scripture. The Teſtimony of Jeſus immediately given and received, is, hath in it, and carrieth with it, the Spirit of Prophecy, as that Teſtimony which is immediately given and received. All they that call off from the mediate Teſtimony, may boaſt of the immediate, but do not diſcover it. Let not J. Nayler **Sauls errand to Damaſcus, pag. 33.again upbraid us with his ignorant queſtion, Where readeſt thou in the Scriptures of a written Word? It is no more then if he had ſaid, Where readeſt thou in the Scriptures of the Scriptures? Let not J. Parnel **Chriſt exalted, &c. p 3.further p. 40revile us with doting upon the Scriptures without, with our dark mindes, when as God hath appointed the voices of the Prophets, which are read **Acts 13 27.Acts 13:27(and preached upon with the voices of the Apoſtles) every Sabbath day, as a light ſhining in a dark place; and as a more ſure word for our daily uſe, then his immediate voice from heaven. Let him not heap up Scriptures to preſs the Scriptures to death. Let him not make the world believe we would take the Authority from Chriſt, becauſe we own Chriſts Authority in the Scriptures; and acknowledge them as inſtrumental unto Chriſts ſaving, enlightning of us, guiding, quickning, ruling of us. Let him beware of deſpiſing Scripture, leſt he ſin more wilfully after his firſt conviction by the Scripture. He that would ſet Chriſt upon his throne, (as he pretends to do) muſt not take the Scepter, the Scriptures, and what is preached faithfully from thence, out of his hand. This doth J. Parnel with R. F. and that generation of men, who have learned (as they imagine) beyond the Scripture-Light, and need neither man nor Scripture to teach them. Yet I will unteach their miſinterpretations of Scripture, as they fall in my way, that people may not further be deluded but undeceived. In that one ſheet of Paper **Chriſt exalted, &c.J. Parnel hath put the Conceptions and Imaginations of his own heart, upon ten places of Scripture; as he hath diſparaged all the Scripture at once in more then one paſſage. Chriſt he ſaith [Page 1.] was that Lamp to Davids feet, Pſalm 119. 105.Pſal. 119. 105 vindicated.Ps 119:105 and that Light unto his paths. Chriſt indeed gave that word to David which was his Lamp and Light; but David ſpeaks not there of Chriſts Perſon, but of his Doctrine, which the holy Ghoſt, by his pen, giveth ſeveral titles unto throughout the Pſalm. The word which David ſpeaks of is called, and was as called, the Law of the Lord, his Precepts or Commandments, Statutes, Teſtimonies, and Judgements: Chriſts perſon is not the Law of the Lord, &c. beſides what ver. 105. is in the ſingular number, thy word; is ver. 103, 57, 139. in the plural number, thy words. Chriſts perſon is not two, or many, but one; David therefore is commending that which J. P. is diſparaging, the written and declarative word of God. Again, [Page 2.] he applieth Jer. 20. 9. p. 41and 23. 29. in the like maner to Chriſts perſon, when as theSection 6. Jer. 20. 9. and 23. 19. vindicated.Jer 20:9Jer 23:19 Prophet ſpeaks of Chriſts Doctrine. His word, or meſſage of Doctrine which God gave me to deliver, was in my heart as a burning fire, &c. which I could no longer forbear from declaring it. And, Is not my word like as a fire, ſaith the Lord, and like a hammer that breaketh the rock in pieces? By Gods word here is meant, Gods ſaithful Doctrine, which muſt be ſpoken faithfully, ver. 28. then it hath the power of a purging fire, and of a battering hammer.Heb. 4. 12. and Rom. 10 8. vindicated.Heb 4:12Rom 10:8 Heb. 4. 12. The word of God quick and powerful, &c. is the word preached, ver. 2. or the Scripture that we read and hear opened, if one verſe may interpret another. Rom. 10. 8. The word is nigh thee, &c. This place (with the former) muſt needs be Chriſt within men, not the Scriptures without, as J. P. thinks, becauſe the Apoſtle directs the mindes of people within them, from looking without: whereas, let people look into Deut. 30. 14. from whence the Apoſtle quotes it, and compare that 14. ver. with the 11. and they will finde, it is meant of the word of a Goſpel-command built upon a Goſpel-promiſe: For this commandment (of returning and obeying by vertue of the promiſe, ver. 6. of heart-circumciſion) is not hidden from thee, neither is it far off; it is not in heaven, &c. nor beyond the ſea, &c. But the word is very nigh thee, in thy mouth, and in thy heart, that thou mayeſt do it: Which Paul expounds to be the word of faith, or doctrine of faith (which comprehends the promiſe for and to believing, and the precept of believing) written, preached, heard, and mixed in the heart with faith. That Scripture, 1 John 2. 27. hath no ſuch meaning1 Iohn 2 27. vindicated.1 John 2:27 as to exclude Scripture-teaching, and Miniſters-teaching, and as if he that hath the Anointing were come to the end of mans teaching, as J. P. expreſſeth it [page 3.] But onelyonly that we who have the Anointing (which is not Chriſt, as he gloſſeth, for the Unction or Anointing is from Chriſt, Gods holy One, ver. 20. but that participation of Chriſts Oyl and Eye-ſalve, of Chriſts grace, and Spirit of knowledge and underſtanding, &c.) need not that any man ſhould teach us better things, or in a better maner, but as the Anointing teacheth us. The words include both inward and outward p. 42teaching and teachers, and exclude none but ſeducers, ver. 26. of whom the Church and People of God have no need at all, in Judea, England, Eſſex, or in any part of the world. Iſaiah 30. 20. makes not mention of Chriſt, or, but anyIſa 30. 20. vindicated.Isa 30:20 one true Teacher, but of Teachers; meaning the true Prophets and Prieſts, that taught the good knowledge of the Lord, as in Jehoſhaphats days, which ſhould not be removed into a corner; but the Lords people ſhould ſee them, and have with them, as is promiſed, ver. 21. A word behinde them, ſaying, This is the way, &c. i. e. Gods Spirit ſhould prompt, ſuggeſt, and ſet home that which was outwardly taught, upon their hearts, at every turn, and upon every occaſion. How doth our Eſſex Seducer **Chriſt exalted, pag. 4. Iohn 15. 5. & Phil 4. 13. vindicated.John 15:5Phil 4:13gloſs upon John 15. 5. and Philip. 4. 13. Without him we can do nothing, but by him we can do all things; without the help of Scripture, or any thing elſe without. Is this to own Scripture in its place, (as the Title pretendeth) to put it quite out of all place, and office, or ſervice; that it ſhall not be (in the day of the Lords Battels, and a Chriſtian warfare) in the place of an Auxiliary, or of any help and uſe? When as Chriſt, John 15. 3. told his diſciples, they were clean through the word which he had ſpoken unto them; and the word which he had ſpoken, was according to what is written. Pſalm 119. 9. Wherewithal ſhall a yong man cleanſe his way? by taking heed thereunto according to thy word. Did not Paul write that Epiſtle to the Philippians for their ſtrengthning? And did not Apollos, Acts 18. 27, 28. help them much who had believed through grace? ſhewing by the Scriptures that Jeſus was Chriſt.

Laſtly, to make an end of theſe Inſtances of J. P. how ignorantly and raſhly doth he twice quote **Page 4 & 6 Ier 5. 31. vindicated and cleared.Jer 5:31Jer. 5. 31. (as **R. F. In his Truth cleared p 3. and J. W. in his Enmitie between the two ſeeds, pag. 17.others of his Sect frequently) The prieſts bear rule by their means, with a glancing gloſs at Miniſters gain and maintenance? As if by [means] there, was meant outward eſtate, wealth, livings, &c. and by [their] was underſtood, their own lucre; when as the affix or pronoun [their] relates to the Prophets; and by [means] is no more intended, but endeavor, or procurement of their falſe meſſages, and pretences to extraordinary miſſion. The prieſts bearing p. 43rule, as falſly and corruptly, as the prophets propheſied falſly and unſoundly. In the Hebrew, 'tis [by their hands]foreign which is as much as the prophets falſe counſel and pretended authority, (as 2 Sam. 14. 19. Is not the hand of Joab with thee in all this? Haſt thou not done this by Joabs means or counſel?) by reaſon whereof the prieſts were ſo imperious, and the people (cheated by the falſe prophets) loved to have it ſo. The edge of this Scripture may be turned againſt our preſent Seducers thus; The Quaking prophets propheſie falſly, and Romiſh prieſts ſhrowd themſelves under their new ſtamped Doctrine, (God knoweth how much they have influence, how ſoon they may bear rule by theſe prophets means) and many people, who go for Gods people, love to have it ſo; and what will ye do in the end thereof, when prophets, prieſts and people, have confederately banded themſelves againſt the true Prophets and Miniſters of the Lord?

That our new Prophet is not a true one, hear one line or two more of his **Chriſt exalted, &c. p. 4.Sheet, and judge of his Judgement of the whole Scripture; He [Chriſt] is the Word, and the Scripture is not; He is the Light, and the Scripture is not; He is the Rule, and Guide, and Teacher, and Judge, and the Scripture is not, but a declaration of him to be ſo. Is Chriſt (think you) exalted upon the ruines of his Scripture? and are they not razed at the foundation, when as they ſhall neither be the Word, nor Light, nor Rule, nor Guide, nor Teacher, nor Judge? will that ſalve all, that they are acknowledged to be a declaration of Chriſt to be ſo? when as the [but] is ſufficiently undervaluing: Are they but a declaration of Chriſt Chriſt ſpeaketh by the Scripture.to be ſo? Do they not declare of themſelves alſo? or, doth not Chriſt and his Spirit declare in them, and of them, what they are, as what himſelf is? Do they declare that Chriſt is the Word, and are not they the Word of that declaration? Is Chriſt the living Word, and are not the Scriptures the Oracles of God? Rom. 3. 2. The lively Oracles, Acts 7. 38. Do they declare that Chriſt is the Light, and hath he not put of his Light into the Scriptures for our enlightning?Chriſt enlightneth by the Scripture. Pſalm 19. 8. Whatſoever doth make manifeſt is Light, Epheſ. 5. 13. The Scriptures declare, and make as manifeſt p. 44as the light in a dark night, where our hearts are moſt obſcure; and in ſome places, as the light at noon-day, they ſhine with their Light upon every mans conſcience that reads them. Every Book and Chapter, is a lightſom Book and Chapter, were not our eyes more then purblinde. Every Verſe is a little veſſel of light; yea, how great and how much light in ſome one line, or a few letters? [as in John 10. 30. I and my Father are one,] And in that [Rom. 5. 6. When we were yet without ſtrength, Chriſt died, &c.] Doth it exalt Chriſt to call him our Rule, and then deny it to the Scripture? The Scripture exalts him higher, and calls himChriſt ruleth by the Scripture. our Rule-giver, or Law-giver, which comes all to one: And it exalts it ſelf, or is exalted by Chriſt to be Canonical, or our Canon and Rule, Gal. 6. 17. As many as walk according Gal. 6. 17. opened.Gal 6:17to this rule, in the whole Epiſtle, and in the Verſe before. If any ſay the Apoſtle ſpeaks of the [new creature] as our Rule, I conceive they are miſtaken: For,

1. The new creature is too narrow for a Rule, nor of authority enough to be a Rule; it is but imperfect here, as to degrees of renewed qualities, and one Chriſtian hath more, another leſs, none are gradually perfect.

2. The new creature is ſubordinate and ſubject to Rule, the old man is not, nor cannot be ſubject, if the new be not; nothing in a Chriſtian is regulated, and then he will not be found a Chriſtian. If the new creature be ſubject, it is to Chriſt the King, and his Laws: If it be regulated, it is by a declared Rule, which is the written Word. Rom. 7. 25. I, ſaith Paul, (at that time a new creature) do ſerve the law of God, as that Rule he ſpeaks of to the Galatians; and who ſo walks according to it, peace ſhall be upon him. Is ChriſtChriſt guideth and teacheth by the Scripture. our Guide? he guides us by the Scripture without, and by the Spirit of, and in the Scriptures, and within our hearts. Is Chriſt our Teacher, and doth he teach all without book? Chriſt had never ſuch diſciples ſince the Scriptures were his Book, which is profitable for Doctrine or Teaching, 2 Tim. 3. 16. Chriſt himſelf taught out of them, and by them; and ſo doth he ſtill continue to train up the Scholars of hisChriſt accuſeth and judgeth by the Scripture. higheſt form. Doth not the Scriptures accuſe, and judge alſo under Chriſt and for Chriſt? John 5. 45. Ye have one p. 45that accuſeth you, even Moſes; John 12. 48. The word that I have ſpoken, the ſame ſhall judge him at the laſt day, becauſe ſpoken from the Father, and according to his commandment, in the Scripture. To return to R. F. again, and at laſt to cloſe up this Section, I leave this with him, and others. Chriſts Scripture is of the ſame authority, with Chriſts Sermons; Chriſts Sermons ſhall judge men at the laſt day; Therefore Chriſts Scripture ſhall have the ſame authority, of judging. It is one of the Books that ſhall be opened, Rev. 20. 12. with the books of mens conſciences,Revel 20. 12.Rev 20:12 and of Gods omniſciency and Decrees, and all the dead ſhall be judged out of thoſe things which were written in the books. And they that now are unwilling to be judged by the Scripture, ſhall at the laſt day be judged by it whether they will or no.