The reviler rebuked: or, A re-inforcement of the charge against the Quakers, (so called) for their contradictions to the Scriptures of God, and to their own scriblings,: which Richard Farnworth attempted to answer in his pretended Vindication of the Scriptures; but is farther discovered, with his fellow-contradictors and revilers, and their doctrine, to be anti-Scriptural, anti-Christian, and anti-spiritual. By John Stalham, a servant of the great bishop and shepherd of souls, appointed to watch his little flock at Terling in Essex.

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, onely in way of shift, he hath these two subterfuges. 1 In quoting

John 1. 1, 2, 3. he addeth, this is plain Scripture without figu¦rative 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 Scri∣pture, viz. 1 Cor 14. 34, 35. By woman is meant the weak* 1.1 corrupt 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 onely 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 figu∣rative glosses upon the Text, contradicts the Scripture; but thus doth R. F. (with others.) He that would be fur∣ther satisfied about his egregious glossings this way, may read his Pamphlet of a sheet * 1.2 printed 1654. by it self. A taste whereof, whosoever meets not with that sheet, may take as followeth: a 1.3 The woman or wisdom of the flesh is forbidden to speak in the Church. b 1.4 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. c 1.5 It is carna∣lity 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

of 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 comman∣ded 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, teach∣eth us how to understand Peter, Act. 2. 17, 18. taken out* 1.6 of Joels prophecy, viz. partly, as allusions to the old Testa∣ment-times (when God, by dreams, and visions, by pro∣phecies or predictions of future things, revealed his minde in those ages past to a few) and so the pouring out of the Spi∣rit &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 ex∣celling the ordinary measures of Saints before Christs ascen∣sion; 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 in∣spired 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 extrava∣gancies.

3 That standing Rule and order of Paul 1 Cor. 14. 34, 35. leads us to the understanding of ver. 31. ye may all prophe∣sie, &c. i. e. as all called to the office of Pastor, and Teacher* 1.7 must teach, exhort &c. so all the brethren, gifted with the abilities of prophesying, or speaking to edification, exhor∣tation

and comfort, may prophesie: the exception of wo∣men 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* 1.8 Ox that treadeth out the corn &c. which the Apostle apply∣eth 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 pub∣lick (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 (afore∣said) concerning Phebe, Priscilla, Mary, Tryphena, and Tryphosa, Persis, Rom. 16. and those women, Philip. 4.* 1.9 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 succor∣ing 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 she* 1.10 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 mini∣sterial 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

Aquilas house Act. 18. 3.) and in some one place (compare 1 Cor. 14. 23. with chap. 11. 20.) or other where that or∣der was observed which was given to the Church ministe∣rial, 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. de∣fend him, with his own glosses? I must leave them to the Lords rebuke, for being wise in their own conceit; and pro∣ceed to the close of this Paragraph in my book, where I had given another instance of their new gloss upon 2 Pet. 1. 19.* 1.11 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. * 1.12 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 pro∣phecy of the Scripture, then he contradicts his fellow J. N. and doth not say, no, where his fellow saith, no: if he wit∣nesseth onely the prophecy within, or the light * 1.13 (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 Scri∣pture,

or Scripture-prophecy (not heart-prophecy or breast-prophecy, arising and residing onely 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* 1.14 were ear-witnesses of a voice from heaven concerning Christ, and eye-witnesses (which is ten times more then onely 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 not∣withstanding 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 Pro∣phets writings, whereunto ye do well that ye take heed, hereby commending them for their respect to the Scri∣ptures, and encouraging them to be intent thereunto, as un∣to a light shining in a dark place, the Scripture-word being a lamp unto the feet, and a light unto the path of Saints a∣midst* 1.15 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)* 1.16 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 light* 1.17 and truth of it would be eclipsed; it would be far from be∣ing

a more sure word; men might that way turn the Gospel into a Fable, and make the Scriptures, as Antichristian Pope∣lings 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 at* 1.18 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 ho∣ly 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 direct∣ed holy men to express his minde by; and therefore with∣out 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 con∣fidently 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, saith* 1.19 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 Pro∣phets, 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 with∣out 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

New 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 writ∣ten; 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 * 1.20 mislead the simple with great swelling words of vanity, concerning our blindness, about the Spirit of pro∣phecy, 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 for∣bad* 1.21 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 Scri∣pture, 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 an* 1.22 ear is commanded to hear what the Spirit saith unto the Churches in that written word, with the rest of the Scri∣pture. The Testimony of Jesus immediately given and re∣ceived, is, hath in it, and carrieth with it, the Spirit of Pro∣phecy, as that Testimony which is immediately given and received. All they that call off from the mediate Testi∣mony, may boast of the immediate, but do not discover it. Let not J. Nayler * 1.23 again upbraid us with his ignorant que∣stion, 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 * 1.24 further

revile us with doting upon the Scriptures without, with our dark mindes, when as God hath appointed the voices of the Prophets, which are read * 1.25 (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 un∣teach their misinterpretations of Scripture, as they fall in my way, that people may not further be deluded but un∣deceived. In that one sheet of Paper * 1.26 J. Parnel hath put the Conceptions and Imaginations of his own heart, upon ten places of Scripture; as he hath disparaged all the Scri∣pture at once in more then one passage. Christ he saith [Page 1.] was that Lamp to Davids feet, Psalm 119. 105.* 1.27 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 commend∣ing that which J. P. is disparaging, the written and declara∣tive word of God. Again, [Page 2.] he applieth Jer. 20. 9.

and 23. 29. in the like maner to Christs person, when as the* 1.28 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 for∣bear 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 Do∣ctrine, which must be spoken faithfully, ver. 28. then it hath the power of a purging fire, and of a battering ham∣mer.* 1.29 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 Apo∣stle quotes it, and compare that 14. ver. with the 11. and they will finde, it is meant of the word of a Gospel-com∣mand 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 belie∣ving) written, preached, heard, and mixed in the heart with faith. That Scripture, 1 John 2. 27. hath no such meaning* 1.30 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 onely 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

teaching 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 any* 1.31 one true Teacher, but of Teachers; meaning the true Pro∣phets 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 * 1.32 gloss 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 Auxi∣liary, 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 spo∣ken, 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 * 1.33 Jer. 5. 31. (as * 1.34 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] re∣lates 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

rule, as falsly and corruptly, as the prophets prophesied falsly and unsoundly. In the Hebrew, 'tis [by their hands]* 1.35 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 pro∣phesie falsly, and Romish priests shrowd themselves un∣der 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 * 1.36 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 suf∣ficiently undervaluing: Are they but a declaration of Christ* 1.37 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 declara∣tion? 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?* 1.38 Psalm 19. 8. Whatsoever doth make manifest is Light, Ephes. 5. 13. The Scriptures declare, and make as manifest

as the light in a dark night, where our hearts are most ob∣scure; 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 him* 1.39 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* 1.40 to 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 au∣thority 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 Christ* 1.41 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 his* 1.42 highest form. Doth not the Scriptures accuse, and judge also under Christ and for Christ? John 5. 45. Ye have one

that 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 com∣mandment, 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,* 1.43 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 whe∣ther they will or no.

Notes

• * 1.1

  1 Cor. 14. 34, 35. vindicated with 1 Tim. 2. 11, &c.
• * 1.2

  Entit led, A woman for∣bidden to speak in Church.
• a 1.3

  page 3.
• b 1.4

  page 5.
• c 1.5

  page 7.
• * 1.6

  Act. 2. 17, 18. opened.
• * 1.7

  2 Cor. 14 31 vindicated.
• * 1.8

  1 Tim. 5 18. cleared.
• * 1.9

  Rom. 16 1, 2. and ver. 6, 12. Phil. 4 3. vindicated.
• * 1.10

  1 Cor. 16. 19. vindicated.
• * 1.11

  2 Pet. 1. 19. vindicated.
• * 1.12

  page 7.
• * 1.13

  Discovery of the man of sin by J. Nay∣lar pag. 30.
• * 1.14

  Mat 17 1 &c.
• * 1.15

  Psal. 119. 105.
• * 1.16

  2 Pet. 1. 19. with v. 20, 21. more cleared.
• * 1.17

  Scripture to be interpreted by Scripture.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.19

  Discovery, &c. pag. 30.
• * 1.20

  Discovery, &c. as above pag. 30.
• * 1.21

  Rev. 19 10. vindicated.
• * 1.22

  Rev. 3. last.
• * 1.23

  Sauls errand to Damascus, pag. 33.
• * 1.24

  Christ ex∣alted, &c. p 3.
• * 1.25

  Acts 13 27.
• * 1.26

  Christ ex∣alted, &c.
• * 1.27

  Psal. 119. 105 vindicated.
• * 1.28

  Section 6. Jer. 20. 9. and 23. 19. vindi∣cated.
• * 1.29

  Heb. 4. 12. and Rom. 10 8. vindicated.
• * 1.30

  1 Iohn 2 27. vindicated.
• * 1.31

  Isa 30. 20. vindicated.
• * 1.32

  Christ ex∣alted, pag. 4. Iohn 15. 5. & Phil 4. 13. vindicated.
• * 1.33

  Page 4 & 6 Ier 5. 31. vin∣dicated and cleared.
• * 1.34

  R. F. In his Truth cleared p 3. and J. W. in his Enmi∣tie between the two seeds, pag. 17.
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.36

  Christ ex∣alted, &c. p. 4.
• * 1.37

  Christ speak∣eth by the Scripture.
• * 1.38

  Christ en∣lightneth by the Scripture.
• * 1.39

  Christ ruleth by the Scri∣pture.
• * 1.40

  Gal. 6. 17. opened.
• * 1.41

  Christ guid∣eth and teach∣eth by the Scripture.
• * 1.42

  Christ accu∣seth and judg∣eth by the Scripture.
• * 1.43

  Revel 20. 12.