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.

(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 de∣ny, but own, and so they are the words of truth. Plainly he doth not say, they are the words of truth, nor plainly joyn* 1.1 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 three* 1.2 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

words, and directing us to know his minde by his words, what we should believe as truth, and practise as truth, or ac∣cording 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 chal∣lenge me for falshood? with a therefore too * 1.3 [therefore thy saying is false.] What saying of mine is false, and wherefore? I truly related what I had, from him I men∣tioned above, in discourse once and again, That the Scri∣ptures were not the word of truth: And doth it follow, be∣cause 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 wic∣kedness of men, doth make the Faith or Truth of God of none effect: but S. Paul, Rom. 3. 3. is of another minde;* 1.4 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 mis∣believe or reject the promise. And, Is he the God of the Jews onely, and not also of the Gentiles? to justifie and con∣demn 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

neither 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 cer∣tain, 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 whatso∣ever R. F. saith of his, and their owning of the Scriptures, hearken to what follows in his backing of Scripture-contra∣diction, That the Scriptures are the Word, God, and eternal* 1.5 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 revi∣ling spirit. R. F. and others may talk of owning, and own∣ing 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. * 1.6 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,

• Therefore 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 Scri∣pture 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 make* 1.7 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 pro∣ceeded 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 given* 1.8 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? What* 1.9 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 convicti∣ons, 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

drinking 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 fol∣low tend much to the honor of the Spirit of God, [The Letter proceeded from the Spirit, but the Spirit did not pro∣ceed 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 the* 1.10 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 pas∣sages) in such opposition to the Spirit, as if the Spirit dis∣owned it after he hath caused it to be written, & no way ac∣companieth it with his power. The Spirit proceeds not from* 1.11 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 Scri∣ptures.]

Rep. 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 Scri∣pture 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 wil∣fully, 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 cha∣racters of true Trembling? and to all others, with him I subjoyn, such is the power of the Spirit in and by the Scri∣pture,* 1.12 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 ari∣seth from the Scripture-revelation, and from the Spirit speaking in that which is read, and heard out of it. The for∣mer 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, * 1.13 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 Ser∣mons (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.* 1.14 (as it first came to his hand and view)

"Whereby (saith he) I was so stirred, that suddenly I perceived the divinity of* 1.15 the Argument, and the majesty, and authority of the style, very far excelling all the floods of humane eloquence,

my 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 opera∣tion 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, * 1.16 thus now more fully: Thou callest the Scriptures a standing Rule, but it is not so to you, who can∣not 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. * 1.17 calls the simple-hearted to judge of my deceitful perverting of this Scri∣pture for my own ends, from it raising a false doctrine;

Rep. Let simple and wise also examine the proofs and rea∣sons of this charge, and of his denial of the Scriptures.* 1.18

• 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 * 1.19 and intendeth no less; Scripture-sense is Scripture, as our Lord teacheth us to reason from John 7. 38. He that be∣lieveth 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

spake. 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; not∣withstanding his second reason thus; If Moses and the Pro∣phets 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 onely cleared and enlarged it, in what was Moral and Evangelical; so that R. F. is be∣side 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,* 1.20 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 Testa∣ment 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.

3. 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, that* 1.21 Christians be followers of God as dear children. Dear chil∣dren 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 Te∣stament.

The second Scripture Rom. 8. 14. hath nothing against* 1.22 the Scripture rule, however R. F. improveth it to his pur∣pose 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 (up∣on 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 Scri∣pture, never from it, as the Spirit in Seducers doth.

The third Scripture, 2 Cor. 3. 17. God is that Spirit;* 1.23 what 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 cal∣leth 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 fol∣lows as much as if it should be said, God is the Lord, there∣fore the creature is not his creature. I shall for his learning

and 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 ex∣perience; 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 onely 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 guid∣ing 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 opi∣nion, 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 (al∣though* 1.24 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

larger 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 onely, 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 [onely] although the Books of Moses and the Prophets, when Christ referred to them, Luke 16. were the onely 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 unbe∣lievers. What if Paul gives that godly exhortation, Be ye* 1.25 followers 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 Apo∣stle, 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 con∣tradict the Scripture, and to blot it out from being a rule. For,* 1.26

1. Albeit true believers are not under the Law in respect

of 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 righte∣ousness 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 obedi∣ence 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 Law* 1.27 in stead of Gospel: It is not onely to set up Jewish ceremo∣nies 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 Mo∣ses 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

their 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 belie∣veth: 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 al∣so R. F. * 1.28 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 rule* 1.29 then visions and revelations; as I had collected from Luke 16. 31. If they hear not Moses and the Prophets, nei∣ther 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 rather* 1.30 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 ad∣ministration 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 ap∣peared,

called 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,* 1.31 I should not onely 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 ano∣ther 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 revea∣leth; 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, fals∣ly accuseth the Lord of the Scripture; but R. F. under∣stands that place of immediate revelation onely, and shuts out all mediate revelation by the Scripture; therefore, R. F. falsly accuseth the Lord of the Scriptures. If he un∣derstands

it of mediate revelation by the Scripture, then it* 1.32 will follow by his reasoning, that the Scripture-revelation is surer then the Scripture. If he saith, the Spirit, by the Scri∣pture, 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 the* 1.33 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 onely 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 understand∣ing 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 extraor∣dinary; as sure as the Scriptures (as all true visions and revelations of God are) in themselves, and to the particu∣lar men that had them, yet not to us that saw them not, but know from the Scriptures they had them: those Scri∣ptures, 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.* 1.34 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 acknow∣ledged more firm (as to us still) then occasional vi∣sions.

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.

3. 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 strict∣ly 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 revelati∣on, gave forth the Scripture by inspiration, and as imme∣diately directed him to write all his Epistles, for the more certainty, to others, that they might know he had his Re∣velations from the Lord; therefore to us the Scriptures are as sure, yea a more sure rule, and the onely 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* 1.35 to 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

glory 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 * 1.36 to 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 Spi∣rit 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 in∣terpretations, as they come from the Spirit of truth he must yield they are all alike sure, in themselves, or he still fight∣eth 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 exact∣ly 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 con∣cerning 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 re∣vealeth 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

give forth deep mysteries, in writing, and that as mysteri∣ously,* 1.37 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 Reve∣lation 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 Chur∣ches, and leave it (with the rest of Scripture) as a com∣pleat 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-writ∣ten 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 Scri∣ptures 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 quo∣ted Francis Howgil in his own phrase, [The Scripture is other mens Words] contrary to 2 Tim. 3. 16. R. F. * 1.38 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 Scri∣ptures to serve my own turn, but cannot.* 1.39

Rep. 1. He denies not but the words I quoted are the words of F. Howgil. 2. How doth my Logick make either

the Accusation or Conclusion false? The word of Scripture is Gods, I said, as is the Inspiration; and because it was gi∣ven by Inspiration, therefore it is, and is known [or pro∣ved] 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 mo∣ved, 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 dis∣dainfully 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 op∣position 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. * 1.40 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

man 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 * 1.41 King Le∣muel 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 onely 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 many* 1.42 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. * 1.43 Paul had his Tertius to write the Epistle to the Romans, cap. 16. 22. and he or∣dereth 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 Au∣tographum,

or 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,* 1.44 above two hundred years ago. The benefit is sufficiently noted by Mr. Fox,

"Hereby Tongues are known, Know∣ledge groweth, Judgement increaseth, Books are disper∣sed, 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 print∣ing of the Bible, the doctrine of the Gospel hath sounded* 1.45 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 en∣vied Gods people and Christs Preachers, a Printed Bible: Who were they that obstructed (what they could) the print∣ing of it in English, in King Henry the 8. days, but the Po∣pish 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 Chri∣stian 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 Scrib∣lings 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

handmaid to Orthography, or right-writing, and a Mid∣wife to help forth the conceptions of the Minde, formed at first by the pen.

But, saith R. F. * 1.46 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 onely Gods servants preached, till the latter came forth; and according to those Copies and Vo∣lumes 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, al∣though he might learn it, namely, to distinguish between the Essential word of Life, Christ the Son of God, and the* 1.47 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 Revela∣tion, 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?

Section 3.

IN answer to the third Section, R. F. owneth John Law∣sons 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, which* 1.48 is the Law and the Testimony, we do know what is the Do∣ctrine 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 can∣not* 1.49 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 be∣cause 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.* 1.50 4. 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 Te∣stimony, he perverts the testimony given by Paul of him∣self, 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 dis∣parage Scripture light. The light that shined in Pauls heart, and the light that shineth in the Scripture, is the same light;

and 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. * 1.51 with 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 Scri∣ptures, 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 Scri∣pture 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. * 1.52 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 Command∣ment? 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 * 1.53 makes 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 abo∣lished,* 1.54 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,

(as J. L. and R. F. do) nor is he speaking of the Scripture, as Scripture, (which is all spiritual and heavenly in its pede∣gree, proper scope, energie and vertue) but he calls the Ce∣remony (mentioned in Scripture) carnal, i. e. as to the ma∣terials appointed in the Legal Ceremonies, they were out∣ward, 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. * 1.55 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 compa∣ring 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 spo∣ken of John 1. 1. But insomuch as Jam. Nayler put us to* 1.56 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; some∣times 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.* 1.57 That last Scripture I quoted, Ephes. 6. 17. one would think

were 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 Spi∣rit? 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 writ∣ten; 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 ab∣staining from Scripture-expressions, or attributing to them their due title. There they will finde that holy David, pro∣fessing 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 an∣swer, 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 the* 1.58 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

of the Saints actings and believings also; yea, he hath or∣dained the very Scripture to be one ground of their acting. R. F. in answer, returns me this language. * 1.59 1. Here thou art blinde, and knows not the Saints ground: and 2. Accu∣sing 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 act∣ing, 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; some∣time for the first ground-work of a Building, or for the first Principles and Rules of Art and Science, or for the first ha∣bits in a man, of his actings. The Cause, and that [princi∣pal-efficient] Ground of the Saints acting, is God, and the Father, by Christ through the Spirit. The Scriptures are* 1.60 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 Au∣thority 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 an∣other, the Scripture examples (backt by, and bottom'd up∣on a precept) another, the Scripture-Prophecies and Reve∣lations 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

of 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, be∣cause 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 rea∣soning, and yet not accuse the Logician falsly.

R. F. thinking to mend the matter, marres it with his ad∣ditional gloss, * 1.61 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 Hap∣piness and Eternal Rest: And why may not the [word] Peter speaks of in that place, be the Scripture? He sets not* 1.62 Christ spoken of, in opposition to that Scripture in Isaiah 40. 8. but from the Prophets testimony, advanceth the word

that speaks of Christ, in opposition, first to mortal and cor∣ruptible 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 pro∣mise 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 in* 1.63 the first and latter clause, which is an explication of the for∣mer: And this is the word which by the Gospel is preached un∣to* 1.64 you: as if the Apostle should say, Would ye know what word is that which endureth for ever? even the Scri∣pture-promise which we daily do evangelize or speak of un∣to you, as constant good tidings. If any say in verse 23. it* 1.65 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 * 1.66 always; 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 the* 1.67 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-Scri∣pture, thence to suck and draw for their refreshment, pre∣servation 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

Gods Scriptures, and Christs Scriptures; for either the Au∣thority 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, * 1.68 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* 1.69 teacheth 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 pro∣fit] 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 peo∣ple 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 pro∣fit withal (which Scripture 1 Cor. 12. 7. R. F. alledgeth in* 1.70 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 Scri∣pture, when required so to do. It is not to be believed that God ever gave his Spirit to such a Teacher, who doth ma∣nifestly or covertly (under pretence of the Spirit) flie from the light of Scripture. The Spirit of God never taught any* 1.71 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

[the Prophet, Apostle, Evangelist, Pastor or Teacher; and others by their ministery] may be perfect, throughly furnish∣ed unto every good work: and unto the Spirit what is his due* 1.72 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 onely 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 onely: if in any good sense he will grant them to be the ground of the believers faith, he must in that* 1.73 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. Onely 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 onely 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 Scri∣ptures) asserted them to be a true Ground of the Believers faith, which R. F. weakly denies, * 1.74 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

may 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 Scri∣pture speaking for it self; and hear Christ together for him∣self and his Scripture, Prov. 22. 19, 20, 21. That thy trust* 1.75 may 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 writ∣ten 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 Scri∣ptures, 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, 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* 1.76 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 * 1.77 printed 1654. by it self. A taste whereof, whosoever meets not with that sheet, may take as followeth: a 1.78 The woman or wisdom of the flesh is forbidden to speak in the Church. b 1.79 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 1.80 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* 1.81 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* 1.82 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* 1.83 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.* 1.84 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* 1.85 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.* 1.86 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. * 1.87 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 * 1.88 (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* 1.89 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* 1.90 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)* 1.91 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* 1.92 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* 1.93 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* 1.94 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 * 1.95 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* 1.96 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* 1.97 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 * 1.98 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 * 1.99 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 * 1.100 (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 * 1.101 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.* 1.102 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* 1.103 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.* 1.104 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* 1.105 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* 1.106 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 * 1.107 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 * 1.108 Jer. 5. 31. (as * 1.109 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]* 1.110 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 * 1.111 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* 1.112 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?* 1.113 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* 1.114 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* 1.115 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* 1.116 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* 1.117 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,* 1.118 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

  Scripture the word of truth to all.
• * 1.2

  John 15. 26.
• * 1.3

  Page 2.
• * 1.4

  Rom 3. 3. cleared.
• * 1.5

  The Scri∣ptures are the word of God, and truly so called.
• * 1.6

  At Coggshall sometime.
• * 1.7

  The Scripture is Gods Word and Witness also.
• * 1.8

  The Letter (in a large sense) and Scripture, all one.
• * 1.9

  How the Spi∣rit is in the Scripture∣letter.
• * 1.10

  The Letter (taken strict∣ly) is but le∣gal admini∣stration. 2 Cor. 3. 6. explained.
• * 1.11

  How the Spi∣rit proceeds not from the Scripture, and how he doth proceed from, by, & with it.
• * 1.12

  True Trem∣bling is at the truth and power in Scri∣pture, and leads there∣unto.
• * 1.13

  Vita Fran∣cisci Junii.
• * 1.14

  Ita commoveor legens, &c.
• * 1.15

  Horrebat cor∣pus, stupebat animus, &c.
• * 1.16

  A few words of J. Nayler, pag. 10. & 11.
• * 1.17

  Pag. 3. 4.
• * 1.18

  The Scripture a standing Rule.
• * 1.19

  Luke 16. 29. cleared and vindicated.
• * 1.20

  What the old Covenant, what the new.
• * 1.21

  Ephes 5. 1. opened.
• * 1.22

  Rom 8. 14. vindicated. The Spirit leads by his Letter.
• * 1.23

  2 Cor. 3. 17. vindicated.
• * 1.24

  John 16. 13. vindicated.
• * 1.25

  1 Cor. 11. 1. vindicated.
• * 1.26

  R••m. 6. 14. cleared.
• * 1.27

  What 'tis to set up Law in¦stead of Go∣spel.
• * 1.28

  Pag. 4.
• * 1.29

  The Scrip∣tures a more standing Rule then visions &c.
• * 1.30

  2 Cor 3. 16. with 14. opened.
• * 1.31

  Matth. 11. 27. vindicated.
• * 1.32

  Section. 1.
• * 1.33

  Ephes. 1. 17. opened.
• * 1.34

  2 Pet. 1. 16. 19, opened.
• * 1.35

  1 Pet. 1. 13. cleared and vindicated.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  Section. 2.
• * 1.38

  Page 5.
• * 1.39

  The Scri∣ptures not mans word, but Gods.
• * 1.40

  Line 18 and 21.
• * 1.41

  Page 6.
• * 1.42

  Scripture to be read and preached from
• * 1.43

  See also Je∣remiah 28. 1.
• * 1.44

  Printing in∣vented be∣twixt the 1440 & 1450 year of our Lord. See Mr. Fox, vol. 1. p. 927.
• * 1.45

  The benefit of Printing, and of print∣ed Bibles.
• * 1.46

  Page 6.
• * 1.47

  The word of God essential scriptu∣ral.
• * 1.48

  The Scri∣ptures the tryer of Do∣ctrine.
• * 1.49

  Isaiah 8. 20•• cleared.
• * 1.50

  2 Cor. 4. 6, vindicated.
• * 1.51

  Page 6. Isaiah 8. 20. vindicated.
• * 1.52

  Ibid.
• * 1.53

  Heb 7. 16. opened.
• * 1.54

  The Scri∣ptures not carnal, but spiritual.
• * 1.55

  Page 7. In what sense the Scriptures are the word of God.
• * 1.56

  Iohn 1. 1. cleared.
• * 1.57

  Ephes. 6. 17. opened.
• * 1.58

  The writing of the Spirit the ground of the Saints acting.
• * 1.59

  Pag. 7.
• * 1.60

  How the Scri∣ptures are the Ground of the Saints acting.
• * 1.61

  Page 7.
• * 1.62

  1 Pet. 1. 23. with 25. ope∣ned.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.66

  Apud Gra∣cos latè patet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Beza in Joh. 1. 1.
• * 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.68

  2 pag. of his Epist. and 7. p. of his book.
• * 1.69

  Isaiah 48. 16, 17. cleared & vindicated.
• * 1.70

  1 Cor, 12. 7. vindicated
• * 1.71

  The property of the Scri∣ptures.
• * 1.72

  The preroga∣tive of the Spirit.
• * 1.73

  The ground of the Belie∣vers faith, is the ground of the Saints act∣ing.
• * 1.74

  Epist.
• * 1.75

  Prov. 22. 19, 20, 21. opened and urged.
• * 1.76

  1 Cor. 14. 34, 35. vindicated with 1 Tim. 2. 11, &c.
• * 1.77

  Entit led, A woman for∣bidden to speak in Church.
• a 1.78

  page 3.
• b 1.79

  page 5.
• c 1.80

  page 7.
• * 1.81

  Act. 2. 17, 18. opened.
• * 1.82

  2 Cor. 14 31 vindicated.
• * 1.83

  1 Tim. 5 18. cleared.
• * 1.84

  Rom. 16 1, 2. and ver. 6, 12. Phil. 4 3. vindicated.
• * 1.85

  1 Cor. 16. 19. vindicated.
• * 1.86

  2 Pet. 1. 19. vindicated.
• * 1.87

  page 7.
• * 1.88

  Discovery of the man of sin by J. Nay∣lar pag. 30.
• * 1.89

  Mat 17 1 &c.
• * 1.90

  Psal. 119. 105.
• * 1.91

  2 Pet. 1. 19. with v. 20, 21. more cleared.
• * 1.92

  Scripture to be interpreted by Scripture.
• * 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.94

  Discovery, &c. pag. 30.
• * 1.95

  Discovery, &c. as above pag. 30.
• * 1.96

  Rev. 19 10. vindicated.
• * 1.97

  Rev. 3. last.
• * 1.98

  Sauls errand to Damascus, pag. 33.
• * 1.99

  Christ ex∣alted, &c. p 3.
• * 1.100

  Acts 13 27.
• * 1.101

  Christ ex∣alted, &c.
• * 1.102

  Psal. 119. 105 vindicated.
• * 1.103

  Section 6. Jer. 20. 9. and 23. 19. vindi∣cated.
• * 1.104

  Heb. 4. 12. and Rom. 10 8. vindicated.
• * 1.105

  1 Iohn 2 27. vindicated.
• * 1.106

  Isa 30. 20. vindicated.
• * 1.107

  Christ ex∣alted, pag. 4. Iohn 15. 5. & Phil 4. 13. vindicated.
• * 1.108

  Page 4 & 6 Ier 5. 31. vin∣dicated and cleared.
• * 1.109

  R. F. In his Truth cleared p 3. and J. W. in his Enmi∣tie between the two seeds, pag. 17.
• * 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.111

  Christ ex∣alted, &c. p. 4.
• * 1.112

  Christ speak∣eth by the Scripture.
• * 1.113

  Christ en∣lightneth by the Scripture.
• * 1.114

  Christ ruleth by the Scri∣pture.
• * 1.115

  Gal. 6. 17. opened.
• * 1.116

  Christ guid∣eth and teach∣eth by the Scripture.
• * 1.117

  Christ accu∣seth and judg∣eth by the Scripture.
• * 1.118

  Revel 20. 12.