The Reviler Rebuked, To the reader – Table of contents
To all Honeſt, Godly, Conſcientious and Judicious Readers.
BELOVED,
AS Honeſt, Godly and Conſcientious, you are invited by Richard Farnworth in his Epiſtle (before his pretended Vindication of the Scriptures, in Anſwer to a piece I put forth in Scotland) to the reading of all the Quakers Pamphlets (with mine) which I referred to in the Margent, and of his Anſwer thereunto, if any of you can finde the leiſure: Now it is my requeſt, that ſuch as have met with his reviling Vindication, would in honeſty do me the favor, yea, the right, ſo far as to beſtow a few ſpare hours in the peruſal of this my Reply, and attending Truth, as it is after godlineſs, exerciſe in your reading a good conſcience, according to a renewed principle, joyned with the diligent ſearch of the Scriptures; And
As you are judicious, and grown up to mature and manly knowledge, I ſpeak as to wiſe men, judge ye what I wrote before, and now write again. Many Charges my adverſary caſteth upon me in his Epiſtle, as ſo many fiery darts; I liſt not to recriminate, but have undertaken to make good my Collection of the Contradictions at firſt found among this ſort and Sect of men. Judge ye whether I have wronged any mans books, or mixed my deceit with them? Judge ye whether I have violated any of Gods Precepts or Truths, and taught men ſo? Judge ye which of us twain, is given over to lie, ſlander and falſly accuſe: Judge ye whether I have diſcovered a ſpirit of envy againſt them and the Truth? I know the Scripture ſaith, the ſpirit that dwelleth in us, i. e. Believers, ſo far as unregenerate, luſteth to envy; yet I can appeal to the Searcher of hearts, that I found none of this ſtirring, in my bearing witneſs againſt theſe mens doctrine. What I ſee of the truth and of Chriſt in any, I love. I wiſh there was not to be ſeen in this Sect, that which is to be pitied, not envied. Judge ye, who is the Antichriſt, the Deceiver; whether I deſerve his Anathema (had he authority to denounce it). Let all honeſt, godly and tenderly conſcientious about the Scriptures Authority, vote as the Lord, the Spirit leads them.
The reaſon of this my Reply is not any conſciouſneſs of wrong done to Richard Farnworth, nor of any injury I have done to the Truth and Cauſe of God: What Mr. Tindal writes in an Epiſtle to John Frith concerning his Tranſlation of the New Teſtament (ſo vilified by his Adverſaries) that I can ſay, in reference to my dealing with Gods Scripture, and their Scriblings, I call God to record againſt the day we ſhall appear before our Lord Ieſus, to give up a reckoning of our doings, that I never altered one ſyllable againſt my conſcience, &c. But I muſt follow the call and ducture of his providence; R. Farnworth's Anſwer was brought me by one of their diſciples: A precious Brother informs me, they boaſted much in Scotland that John Stalhams Book was anſwered: Another endeared Brother relates from their opened mouths in that countrey, that the Anſwer ſhould be diſperſt and ſcattered throughout the nation: Next to the vindication of Gods Name, I muſt look to the preſervation ſervation of my own, while I truſt the Lord with it, whereſoever his beſpattering pamphlet, or this Reply ſhall come. I reade of a Popiſh lie about Luther's death, the lie coming forth in print (while he was alive) He profeſſeth, as he deteſted ſome things, ſo he could not but laugh at Satans, the Popes and their Complices hatred againſt him: So when I firſt read R. Farnworth his Legend, as I abhorred one way, ſo I could not but ſmile in another reſpect; But God turn (as he ſaid) this mans heart and others from their diabolical malice. It was ſome ſtay to my thoughts, to call to minde how ordinary it is with Betlarmine to cry out of Calvins and Chytraeus lies, when himſelf is found the Mouth and Pen of the great Lie of Popery. I am not moved at R. F. his great ſwelling words and threats. When Biſhop Morgan ſpoke ſo proudly and falſly to Mr. Philpot, I tell thee, Philpot, thou art an Heretick, and ſhalt be burned, and afterwards go to hell fire; John Philpot was bold to reply, I tell thee, thou hypocrite, that I paſs not a ruſh for thy fire and faggots; and as for hell fire, it is prepared for thee, unleſs thou ſpeedily repenteſt. It is written on Heavens door (ſaith Martyr Bradford in one of his Epiſtles) Do well, and hear ill. I am contentQui …eſcit ferre calumnias, obtrectationes, convitia, injurias, ille vivere neſcit. Chytr. to bear all the blots of my name for Chriſts ſake and his truth. It was David Chytraeus his uſual ſaying, He knows not how to live, that knows not how to bear ſlanders, backbitings, railings, wrongs. Obloquies and ſcorns have been one of the beſt projectsMaleficum quidam megarriunt; titulum fidei ſervus agnoſco; magum vocant & Judaei Dominum meum. Hier. of Enemies to diſcountenance the truth. To call Chriſt a wine bibber and a glutton, a friend of publicanes and ſinners, is enough (they think) to diſgrace his Doctrine. Some talk I am wicked (ſaid Jerome) or miſohievous. I being a ſervant of Chriſt, do own the title of faith; The Jews alſo call my Lord Jeſus, magician. Is the diſciple greater then his Maller? I have endeavored to avoid all Arguments of retortion. I know not how to give reviling for reviling. If the diſcovery of their Contradictions be to be vile, I will yet be more vile.
For the direction of my Reader, I have a few things to prefix. All that concerneth any paſſages in my former piece (which R. F. quotes in his Epiſtle) I do (in this Reply) deal with them in their due place. What remaineth in his Epiſtle, is but an Invective againſt the Scots; where he fights in the dark, or with his own ſhadow, fancying me, becauſe I was in Scotland (at that juncture of time) to be a Scot, and often in his book he lets flie againſt them of that Nation for my ſake: But what is Chriſts Goſpel in England or Scotland (as elſwhere) I am not aſhamed of: what I preached there, or what the Scots affirm there of the Scriptures, and Doctrines conſonant thereunto, I affirm with them.
The method I follow is after my former piece, under the ſeveral miſcellaneous Heads, and Sections, of their Scripture and Self-contradictions. The word [Contradiction] I uſe in the Scripture phraſe, in the largeſt and moſt Theological ſenſe, for gainſayings, as in Acts 13. 45. Titus 1. 9.foreign.
By R. F. all along I mean no other perſon then Richard Farnworth, concerning whom I received a Certificate, by the hands of two worthy Gentlemen, from a Miniſter in Yorkſhire of note and eſteem for piety, and pains in his place: The character of my Antagoniſt is this:
Theſe may certifie, That Richard Farnworth was born at Tickhil in Yorkſhire, where he hath Lands of five pounds per annum after his mothers deceaſe. He lived about ſeven years with Mr. Lord of Bramton, carrying very fairly, till at length reading ſome parts of Mr. Saltmarſh, he turned Antinomian and Perfectioniſt, pretended to internal Teachings, and immediate Revelations, renouncing all outward publique Goſpel-adminiſtrations, and refuſing to joyn in Family▪ worſhip; whereupon his Maſter caſhiered him; ſince that I do not hear he hath had any place of ſetled abode, ſave onelyonly one year, that he ſerved Coronet Heathcoat in husbandry: The laſt five years he ha's gone about deceiving and being deceived, leavening all that poſsibly he could with Familiſm and Quakeriſm: He hath committed to the Preſs ſome books of higher account, then the ſacred Scriptures amongſt thoſe deluded wretches; two of them I have ſeen, wherein he expreſſeth malice more then humane againſt al Chriſts Inſtitutions and Ambaſſadors; they are indeed full fraught with nothing elſe but prodigious railings, aſperſt with abhorred blaſphemies. About two years ſince he attempted the ſeduction of Mr. Lord himſelf; he told him he was ſent to him of God, and he would not receive him: upon his inquiry what he was? he ſaid, He was more then a prophet; what art thou then? ſaid he, Art thou Chriſt? he replyed, I am. Hereupon with holy indignation he expelled him; and where he hath been ſince I hear not, nor that ever he reſided at Balby, though he much frequented and impoiſoned thoſe ſilly ſouls. This I declare this November 26.-55.
S. K.
Upon the peruſal of this ſober Narrative, I think fit further to advertiſe my honeſt godly Readers, that are and deſire to be judicious, how far R. F. and his aſſociates have made up a litter and fardel of erroneous divinity, the ſpawn of many ancient errors, brooded by ſome modern writers, and backt by ſome of the preſent age. Whatſoever R. F. obſerved in Mr. Saltmarſh writings, and howſoever he abuſed them, he might have learned better Divinity from that Author, if he had read him adviſedly, and compared his writings one with the other, and with the Scripture. Againſt their magnifying of every mans light, and the Law within them, Mr. Saltmarſh hath this ſavory paſſage: The natural Law, Rom. 2. 14, 15.Flowings of Chriſts blood page 6. is but weak in reſpect of any transforming power it hath, as the Law of the Spirit hath in it ſelf. We ſee in a clear froſty night, though the moon ſhines very bright, and the ſtars too, yet not ſo, but it is cold and hard, as if there were no light at all, &c. If R. F. ſtumbled at that paſſage, *Ib. page 146Though the Law be a beam of Chriſt in ſubſtance and matter, yet we are not to live by the light of one beam, now when the Sun of righteouſneſs is riſen himſelf: He might have recovered himſelf by that which followeth, *Ib, page 150There is a doctrine of holineſs in the Goſpel as of grace and love. Goſpel commands fits man who is made up of fleſh and ſpirit; and ſo hath need of a Law without and in the Letter, as well as in the heart and ſpirit. The Law is ſpiritual, but we are carnal, Rom. 7. nor can ſuch a ſtate of fleſh and ſpirit be ordered by a Law onelyonly within, &c. He might have learned how the juſtified perſon is perfect while his ſanctification is imperfect. A perſon juſtified, or in covenant, is as pure in the Ib. page 129.ſight of God, as the righteouſneſs of Chriſt can make him (though not ſo in his own eyes, that there may be work for faith) becauſe God ſees his onelyonly in Chriſt, not in themſelves. He might have been inſtructed, That Chriſt is not ours by an act of our own, but Gods; Ib. page 188.God imputing and accounting. Againſt the dream of perfect ſanctification (in their ſenſe) he might have obſerved ſuch a paſſage as this, The body of ſin is in a Ib. page 67.Believer more or leſs, till he lay down this body, and take up a glorious one; And again, Can you have any aſſurance that the change that is in any childe of God in this life, or their ſanctification is ſuch in any particular act or work, as there is no ſpot of ſin in it? is it not mixt of fleſh and ſpirit?
If he grew ſick of opinion by one paſſage, he might have been cured and relieved by ſome other. But whatever were that good mans Naevi, blemiſhes or ſpecks my Antagoniſt and his fellows are tranſported with another kinde of ſpirit, even with that of Marcion and Montanus, and his Enthuſiaſtical Aſſociates, and the Manichees, who troubled the Church (as a very learned Brother *Dr. John Owen vindic. Evang Pref. to the Readers page 4.hath already hinted) with their madneſs and folly; and with that ſpirit, which acted the fanatick and furious Libertines (who called themſelves ſpiritual) in Calvin's time ninety years ago, who placed our redemption in this, That Chriſt was but as a Type, Image, or Exemplar, in whom all thoſe things were figured which were required to our ſalvation. Moreover as they imagine (ſaith Calvin) Caeterum, ut imaginantur, nemo noſtrûm non eſt Chriſtus, quodque in ipſo factum eſt, in omnibus effectum dicunt. Calvini Opuſcula. Inſtructio adverſus Libertinos. pag. 214.there is not one of us, but is Chriſt, and what was done in him, they ſay, is performed in all.
Hence one Quintinus *Quomodo? inquit, an Chriſtus male habere poteſt? pag. 215.was very angry, as often as he was asked, How he did? How? ſaid he, can it be otherwiſe then well Chriſt? *Chriſtus ipſis. idolum eſt. 10. a Deum blaſphemari alunt, ſiquis limentetur, aut ſenſum aliquem doloris prae ſe ſerat▪ ibid. pag 217.They (as that moſt learned and godly man ſaith) make an idol of Chriſt. Further, as he noteth, a They ſay, that God is blaſphemed if any bewails his condition, or makes a ſhew of any ſenſe of grief: So as a by their opinion to a Sic, corum ſententia veterem Adamum mortificare, nibil aliud eſt, quam nihil diſcernere. ibid. pag. 218.mortifie the old man, is nothing elſe but to be ſenſible of nothing. bSiquis peccata ſua conſiderans ſibi diſpliceat, ac moerore afficiatur, peccatum adhuc in ipſo regnare aiunt, & ſenſu carnis ſuae captivum teneri. ib. pag. 219.For, if any be diſpleaſed with himſelf, and grieved upon the conſideration of his ſins, they ſay, ſin reigneth in him, and that he is held captive by the feeling of his own-corruption.
Such a ſpirit follows theſe men as acted H. N. in Flanders, who wrote ſeven and twenty ſmall Treatiſes and Epiſtles, to brood the Sect, and broach the doctrine of the Familiſts, admired by ſome at this day, that underſtand not the myſtery of iniquitySee Anſw. to a famous Libel of …. …. by John Rogers, printed An. 1579. therein, or love not the truth in Scripture, but are given up to ſtrong deluſions, that they might believe a lie: The lie of perfect holineſs and juſtification thereby: The lie of the light in every man to be Chriſt: And, that Adam was nothing but the old man or corrupt qualities, and Chriſt nothing elſe but the new man, or new qualities. Hence our men make nothing of the Hiſtorical letter of Chriſts Death, Reſurrection, &c. but turn all into an Allegory, and according to H. N. *Joyful meſſage of the kingdom, by H. N. p. 170.they are ready to call thoſe things meer lies which the Scripture-learned (through the knowledge which they get out of the Scripture) bring in, inſtitute, preach and teach. From what ſpirit that H. N. wrote, may clearly be diſcerned by that one piece of his, tranſlated out of baſe Almayn into Engliſh, An 1652 wherein after all his exotick and uncouth divinity, cSee from page 153. to 163.he plainly cries up the Catholique Church of Rome, the Holy Father the Pope, his Cardinals, his Biſhops, his Pariſh-prieſts, his Deacons, his Sextons and Monks, and condemneth them that have deſerted Rome, as having unorderly rejected and blaſphemed the Services and Ceremonies of the Catholick Church, rented the Concord and nurturable Suſtentation of the ſame, and turned away therefrom. The ſcope of the book is but to lead captive to Babylon, all blinded Profeſſors who hold not the Truth (if ever they received it) in the love of it.
Yet again, ſuch a ſpirit haunts theſe men (called Quakers) as profeſſed Jacob Behme in Germany, about thirty years by-paſt. He ſlights *Two Theoſophical Epiſtles, p 24.the righteouſneſs imputed from without, ſo do they: *Concerning the Election of Grace, by J. Behme p. 81 and 142.He magnifieth the little ſpark within, whereby the Father, he ſaith, draws them all to Chriſt, and teacheth all within them, thereby: ſo ſay they. In Adam, aIb. page 118quoth he, ſtood the kingdom of grace, and R. Farnworth will not have Adam ſtand in innocency under a covenant of works. His Doctrine is, bIb. 175.That there is no certain ordination from eternity upon any ſoul particularly, which is yet to be born, but onelyonly a common univerſal foreſeeing of grace, which will ſuit with the light in every man, held out by Quakers, as the beginning of Chriſt; and the good uſe of that light; as that grace foreſeen. He jerks at cIb. page 182our feeding upon bread and cup of Chriſt, and ſo doth R. F. In many other things they are agreed. He hath ſtampt a name upon his book of Election, dIb. page 195The longer, the better liked, the more ſought, the more found, which, I hope, will among thoſe that ſhall be ſaved, never prove true, but the contrary. The longer, the more loathed, the more ſought and ſearched, the more detected, and the more found, the more rejected, notwithſtanding all his Teutonick Sublimations. There is a Dialogue between Launcher and Love-well, printed with J. Behme's two Letters, which is ſaid to be none of his, but it harmonizeth with his Doctrine, and the Quakers, who build up a kingdom of works, upon as ſandy a foundation. A paſſage moſt notorious is this, *Dialogue between Launcher and Lovewel. p 89Chriſt hath his deſerving, and I ſhall have mine, written in oppoſition to the application of Chriſt, and of his merits by faith; and another is like hereunto, aIb. page 112He hits the nail on the head, who perceiveth that all his wen-lacing is, that men believe to become as Adam was before the fall. Not Chriſt as a Redeemer then, but the improvement of what Talent men have, and truſting thereunto, in the mutability of their own wills, muſt bring them unto life, if they will have it ſo.
Such kinde of ſtuff, or worſe, if worſe may be, theſe men have learned (haply at home) from Will. Erbury, of late, in his Call to the Churches, which book was brought me by the ſame She-diſciple that brought R. F. his Anſwer before; who gave it out, that he was the fore-runner to the Quakers, as John Baptiſt was to Chriſt: it ſeems then he was to decreaſe, as they were to increaſe: but I am of the minde, though he hath by his packet of Letters and pamphlets helpt towards their increaſe, yet they ſhall decreaſe and conſume away with the laſt piece of Antichriſts skin and bones. He denies it *Call to the Churches by W Erbury, page 4.to be Goſpel that few ſhall be ſaved, and expoſtulates the matter in theſe terms, What Goſpel or glad tidings is it to tell the world, that none ſhall be ſaved but the Elect and Believers? He calls Chriſt a Legal Teacher, and ſaith, if you will believe him, The Goſpel he taught was but in part, that which was proper onelyonly to the Jewiſh Church, not that to be preached to the world. And *Ib. page 6.the goſpel which the Apoſtles preached to the world, 'twas not that which they wrote to the Churches, nor yet what they read in the Scriptures of the Prophets; But the Goſpel was a myſtery, which in the light of God they could manifeſt to men, and make all men ſee themſelves in God, that's in Chriſt, and *Ib. page 9.God in our fleſh, as in Chriſts, that is (according to the Familiſtical conceit) God dwelling as much and after the ſame way in our fleſh, as in Chriſts. For the myſtery of faith was more, ſaith he, then men imagine, and it may be more then Paul wrote to the Romans, and Churches of Galatia. Here are ſweet ſuggeſtions to ſet people a quaking indeed, among the devils, and to look from the Scripture, for another Goſpel (though there be no other, then that which Paul preached and wrote to the Galatians, cap. 1. 6, 7.) in their own hearts, and to lay down their lives in another way for the brethren (as the fickle woman that brought me the book, told me ſhe had thereby learned) then the Apoſtle intended, 1 John 3. 16. viz. to die to the uſe of all our Goſpel-ordinances, for any of which, he ſaith, *Ib. page 19.we have not ſo much as Scripture. As true as that, *Ib. page 37.Chriſts coming again promiſed, Acts 1. 11. was nothing but his coming in Spirit and Power in the Saints, and in their fleſh, when they are moſt confuſed and dark. Such kinde of cloudy interpretations in Scripture theſe men have drunk down, no coming of Chriſt in body again is owned by many of them; Chriſt had a body onelyonly while he was upon the earth, which W. E. intimateth in his marginal note, *Ib. page 39.and inferreth, Becauſe the days of his fleſh was when he was on earth, therefore his being now in heaven is all in the Spirit, for he is far above all heavens; whereas the Apoſtle, Heb. 5. 7. uſeth the phraſe of [days of his fleſh] to hold forth his ſtate of infirmity and humiliation, and not to deny his now being in Heaven in a true body glorified; which Heaven (where he is) is far above all theſe heavens of air and sky, viſible to our eyes at preſent; as his perſon (which is not his manhood, though the manhood is-united to his perſon) is far above (i. e. in dignity and immenſity) the Heavens as yet inviſible to us, and with the Godhead is not contained in the Heaven of Heavens. But this of W. E. is like the notion and apprehenſion of J. Nayler, who when he was asked by Juſtice Pearſon, Is Chriſt in thee as man? anſwered, Chriſt filleth all places and is not Sauls Errand to Damaſcus, page 32.divided, ſeparate God and man, and he is no more Chriſt, whereas in Chriſt God-man, his two natures are to be diſtinguiſhed, although his perſon is not divided.
Some ſtrengthning to their fort of Babel our Quakers have received from the followers of Pelagius and Arminius, who call Nature, Grace, as theſe magnifie Natures light, and call it Chriſt within them: who call the Notions of the Godhead the Elements and firſt Rudiments of Salvation, as theſe call them the firſt Principles of Religion, and the Corner-ſtone. How come they to lead men from the Scriptures to the Creatures, but that ſome had ſaid before them, Chriſt was and is preached in the Sun, Moon and Stars? And again, how come they to ſay, We cannot ſee how the Goſpel of Chriſt is preached to every creature under heaven, if it be not the Principle of light in the conſcience, if they were not acted by the ſame ſpirit? Or, how ſay they, produce one Scripture that ſpeaks of a natural light, if they had not read or heard of ſome Arminian dictate to this purpoſe, viz. The Scripture knows not the word [natural] in any ſuch ſenſe or ſignification, wherein it ſhould expreſs or diſtinguiſh the unregenerate ſtate of a man from the regenerate. How do they jump in one minde concerning Peters being out of the ſtate of juſtification, when he denied his Maſter? and about the Expoſition of Rom 7. from ver. 14. to the end of the Chapter, underſtanding it of a man unregenerate, in conflict with a natural conſcience, and not ſimply of one regenerate in combat with corruption of nature, in every faculty of the ſoul.
How far the ſpirit of Antichriſt works in theſe men, God will yet farther diſcover, and what Jeſuitical Plots and Deſigns there are carried on by ſome of them unwittingly, by others as wickedly as wittingly, the day ſhall declare it. And if any will take the pains to compare their Pamphlets, with the Charge which Dr. Willet drew up about forty yearsSupplement to Synopſis Papiſmi. by-paſt, againſt the Papiſts, he ſhall finde that Quakeriſm is built upon the Tetraſtylon, or four-fold Pillar of Papiſtry, viz. 1. Sarcaſms, ſlanders, railings and forgeries. 2. Flat blaſphemies and contradictions to Scripture. 3. Looſe arguments, weak ſolutions, &c. 4. Repugnant opinions and contradictions among themſelves, in all, leaving the conſciences of people upon the Rack, or full of doubts and uncertainties. For the undermining of which Pillars, the learned and unlearned, the ſimple and judicious, are alarum'd.
Firſt, to a more aſſiduous and ſtudious reading of the Scriptures. Get you Bibles, 'tis your Souls phyſick, ſaid Chryſoſtom of old, to the people his hearers. There is no greater torment to the devils then to ſee men buſied about the Scriptures, ſaid *Orig.another before him; But becauſe it is as much pleaſure to the devils to ſee men abuſe and wreſt the Scriptures, ye are called Beloved.
Secondly, to the owning of them in their juſt Authority, above all Teſtimonies of ancient Writers and modern Authors, who were but men, ſubject to infirmities in the head, as heart; Above the Churches Teſtimony, which gives no authority to the Scriptures, but onelyonly declare what is intrinſecally ſtamped upon them; Above the teſtimony of your own hearts and conſciences, which muſt receive a true judgement from the right underſtanding and application of the Scripture; bove all viſions and revelations, which if falſe, draw from the voice of Scripture, if true, they ſend you thither as to your Rule, and a more ſtanding Rule, and above all the Pamphlets of the Quakers, now ſwelled to above two volumes.
Thirdly, to a dependence upon the Spirit ſpeaking in the Scriptures, to ſeal up their Authority to you, and to give the efficacy of what you read and hear. Gods Spirit breathes in good mens books, much more in his own, and is there as to ſeal up the truth of his Word, ſo to ſtamp the goodneſs of every truth upon our hearts.
As for this Reply, what you finde therein agreeable to the Spirit of God his language, of plain and naked Scripture-truth, receive in the love of it, and give God the glory. I onelyonly intreat (as *Tantum oro, ut cum petitis, etiam Tertulliani peccatoris memineritis, Tert. lib. de Bap.one before me, of his Readers) that in your prayers (which ſhould uſher in all our other work or recreation, and that of reading books) you would remember him alſo who (though he hath obtained mercy to be faithful, yet) hath cauſe enough to ſubſcribe himſelf
The ſinful JOHN STALHAM.
The Heads of their Contradictions.
1. To the Scriptures.
1 Concerning THe Scriptures.
2 Concerning The Trinity.
3 Concerning The Light within.
4 Concerning The Law.
5 Concerning Sin.
6 Concerning Juſtification.
7 Concerning Regeneration.
8 Concerning Sanctification and its Perfection.
9 Concerning Chriſtian warfare.
10 Concerning Repentance.
11 Concerning The means of Grace.
12 Concerning Baptiſm.
13 Concerning Lords Supper.
14 Concerning Prayer.
15 Concerning Singing.
16 Concerning Elders and Ordination.
17 Concerning Miniſters maintenance
18 Concerning Immediate Calling.
19 Concerning Immediate Teaching.
20 Concerning Queſtions.
21 Concerning Civil Honor.
22 Concerning Swearing.
2. To themſelves.
1 Concerning THe Scriptures.
2 Concerning Hearing the Word
3 Concerning The Light within.
4 Concerning Sin.
5 Concerning Chriſt.
6 Concerning Juſtification.
7 Concerning Immediate Teaching.
8 Concerning Perfection.
9 Concerning Quaking and Trembling.
10 Concerning Growth in Grace.
11 Concerning Forms of Religion.
12 Concerning Fruits of the Spirit.
13 Concerning Ordinances.
14 Concerning Speech and Silence.
15 Concerning Elders.
16 Concerning Conſcience and Laws.