of doing and darkly vailed over with Types and Ceremonies They heard of doing more then believing and the administration gendred as the Apostle saith Gal. 4. 24. unto bondage every carnal heart conceiving there was nothing ministred of righteousness or strength at all from another and being called and counted nothing but Law hence it is that the spirit of bondage is said more commonly to sute that Old administration The Church in this time was considered as an Heir in its minority As an Heir it was free but as an Infant or in its minority it was but as a servant under Tutors and Governors Gal. 4. 1. As an Heir true believers had then the Spirit of Adoption and Liberty As a Childe it had the spirit of fear and servitude And as it was but a dark and servile administration comparatively to what it is So 2. There was but a scanty proportion of graces and gifts as to the generality even of true believers they had little illumination and a small measure of sanctification I speak of the greater number of the Saints to what is and will be given since Christs Ascension from the greatest to the least 3. The dispensation of Grace and its covenant was but to a few families for a time and afterwards but to one nation springing out of those families under the new admistration the Covenant is made with all sorts of families and with some of every nation In stead of one there have been and are many Churches Acts 9. 31. and 15. 14. Every where God hath had and will have a people taken out from among the Gentiles or nations a select company for his Name 4. The seals and witnesses of the Testament are altered from Old to New and although the writings of the old copy remain i. e. the Books of the Old Testament because the substance of the covenant is there to be read and understood by the shadows yet there are new writings added i. e. the Books of the New Testament for clearer understanding and more assurance of faith when both are compared together The reason of the whole change of the old administration The reason of the change of old into new administration to the new in the particulars named was faultiness or imperfection It is the wisdom of God to proceed from ways less perfect to that which is more perfect Heb. 8. 7. If that first Covenant or Testament that is the first administration of the covenant of Grace had been fault less Heb 8 7. opened then should no place have been sought for the second How was it faulty 1. In that it made nothing perfect Cap. 7. 19. All in that old way especially the Sacrifices being typical and shadowy they of themselves could not take away sins therefore Christ whose body was fitted for a sacrifice he comes and puts by the shadows and types Heb. 10. 9. He takes away the first administration that he may establish the second the perfection of his own sacrifice and all that attends it in the new administration His blood stancheth all other blood stays the further shedding of the blood of Bulls and Goats and he coming by Blood and not by Water onely hath left to his Church a commemoration and obsignation of both in his new Institutions of Baptism and his Supper 2. In that people could not as it was dispensed after the maner of a covenant of Works though not so in it self possibly see how to stand or continue in it They stumbled at the Ceremonies and stuck in the Letter of the Law and could not see unto the end of that which is now abolished 2 Cor. 3. 13. But whence was the fault God was not to be blamed nor the substance of his Covenant but he lays the blame upon them who were willing to stand under such an administration and would not look to the kernel marrow and substance of it which was Christ But as it was the Jews infidelity which turned as to them that which was a covenant of Grace into a covenant of Works sticking in the rinde and bark of the Ceremony and which excluded and shut them out from the Grace of the covenant so do many thousands under the new administration the greater is their sin insist upon terms of doing and obeying the Light within them and God lets them go on and work their heart out if they will for life let them get it win it and wear it although he tells them it is impossible for if the Jews in all the Ceremonies of old should have lookt to Christ in them and beyond them the Gentiles should upon the first hearing of Christ believe on him and begin and end all their duties with the use of all New Testament Institutions in him or they will lose all their labor as did the Jews Arguments to disprove the Levitical Law as no covenant of works 3. I shall adde a few Arguments to disprove the Levitical Law from having been a covenant of Works 1. It was a covenant outwardly made with the people and that the people outwardly made with God by sacrifice Psalm 50. 6. But the covenant of Works was never made by sacrifice it admits of no expiation or atonement The sacrifices under the Law were shadows of that blood which is the blood of the everlasting covenant Heb. 13. 20. The blood of Christ the blood of the New Testament or the new administration of the covenant of Grace not to be altered but to abide for ever in its all-sufficient vertue and efficacy 2. That which carried all along with it remission of sins was no covenant of Works but of Grace but the Levitical Law had remission of sins going along with it for as the Apostle reasoneth Heb. 9. 22. with 18. without shedding of blood there is no remission whereupon the first Testament or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposition of Christs will was not dedicated without blood but that there might be assurance of remission to believers even then that blood was shed which not being able to take away sin of it self did type out Christs blood which could and should effect it A covenant dedicated by blood first typical and then true is the same for substance 3. In the Levitical Law was a Mediator a Priest daily to offer and a high Priest once a year to offer the incense of mediation in the Holy of Holies in the covenant of Works there is no Intercessor or Mediator but we have in the covenant of Grace Christ our Priest and high Priest answering that in the new which was typed out in the old dispensation Heb. 9. 15. For this cause he is the Mediator of the New Testament c. and Ver. 12. by his own blood he entred in once into the holy place c. 4. In the Levitical Law was the Mercy-seat there is no Mercy-seat set up in a covenant of Works There was a common favor in it that God should vouchsafe to enter into
in the Old Testament and in the New the same yesterday to day and for ever He that followeth the Apostle as he followed Christ and followeth the Prophets as they spake and wrote by the Spirit of Christ doth the same thing 7. Reason Seeing we are not under the Law but under Grace the Spirit of Christ is our rule and guide Rep. This is added to no good purpose but still to contradict the Scripture and to blot it out from being a rule For Râ—m 6. 14. cleared 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. Vnder the Law to Christ as the rule of holiness and righteousness is dispensed in the hand of Christ and for obedience with a Gospel-frame of spirit unto Christ 2. When the Apostle saith We are under Grace he singleth not out a Sect of men called Quakers unknown in his days but he intendeth all true Christians and their condition under a covenant of Grace not Legally but Evangelically administred having the Spirit of liberty to lead them from under the dominion of sin to the obedience of Christ according to a written word or rule What if the vail be upon the hearts of unbelieving Jews 2 Cor. 3. 15. because they own not the Son of God and Son of the Virgin to be the Messias is the vail therefore upon my heart as R. F. reasoneth Yes because thou setst up Law in stead of Gospel Rep. I wish he well understood what it is to set up Law What 't is to set up Law instead of Gospel in stead of Gospel It is not onely to set up Jewish ceremonies and Typical shadows after Christs abolition of them as the Jews endeavored but to set up all or any act or work required in the Law or word of God whether done in natures strength or by moral abilities or by the Spirits strength to be a mans justifying righteousness before God this is far from what I urge and press when I plead for Moses writings c. to be a standing rule to direct to Christ and to direct in a way of sanctifying righteousness when a soul is come to Christ But we witness the glory that exceeds c. but thou art ignorant of that Rep. I confess I know that glory of Gospel-ministration which the Apostle speaks of 2 Cor. 3. but in part but this I know that when our Lord appoints men constantly to hear Moses and the Prophets as writing of him and as giving out the same rules for Faith and Holiness which himself gave he that shall take men off from attending 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 believeth and I can see that he that believeth not in the same Christ which Moses pointed at believeth not at all or but in a false Christ yea with half an eye through the same grace I can see that he who takes not Moses writings as he wrote of Christ and makes them the rule of his faith and maners and also refuseth the writings of the Prophets to be the like rule he doth more then implicitely refuse the writings of Christ and of the Apostles from being a rule also R. F. * Pag. 4. therefore holding to the first contradiction That the Scriptures are not a standing rule may well pass on to a second That they are not a more standing rule The Scriptures a more standing Rule then visions c. then visions and revelations as I had collected from Luke 16. 31. If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead The reason hereof is strong rising from the dead which is of the same nature with visions and revelations Matth. 27. 53. may be counterfeited as we finde 1 Sam. 28. Moses and the Prophets were extant in the volume of Gods book and their authority is owned among the Jews to this day and it is so authentique that when either particular Jews have been or the Nation shall be converted to the Lord they presently adhere to it as to their Rule so the Apostle prophesied 2 Cor. 3. 16. when it any poor Jew or rather 2 Cor 3. 16. with 14. opened collectively when the people and children of Israel the ten Tribes with the two Shall turn to the Lord the vail shall be taken away which is now upon their heart in the reading of the Old Testament that is of the books thereof The books and writings of the Old Testament stand and shall still abide at their conversion though the old administration of the Covenant of grace is abolished and they shall be their Rule together with the books of the New Testament which they will then understand own and imbrace as more certain to them then if one rose from the dead not in a faigned but real way Hence it is that Christ after himself was risen as others with him and appeared 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 Matth. 11. 27. vindicated 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 another part wrongs the truth
the Scripture Against their magnifying of every mans light and the Law within them Mr. Saltmarsh hath this savory passage The natural Law Rom. 2. 14 15. Flowings of Christs blood page 6. is but weak in respect of any transforming power it hath as the Law of the Spirit hath in it self We see in a clear frosty night though the moon shines very bright and the stars too yet not so but it is cold and hard as if there were no light at all c. If R. F. stumbled at that passage * Ib. page 146 Though the Law be a beam of Christ in substance and matter yet we are not to live by the light of one beam now when the Sun of righteousness is risen himself He might have recovered himself by that which followeth * Ib page 150 There is a doctrine of holiness in the Gospel as of grace and love Gospel commands fits man who is made up of flesh and spirit and so hath need of a Law without and in the Letter as well as in the heart and spirit The Law is spiritual but we are carnal Rom. 7. nor can such a state of flesh and spirit be ordered by a Law onely within c. He might have learned how the justified person is perfect while his sanctification is imperfect A person justified or in covenant is as pure in the Ib. page 129. sight of God as the righteousness of Christ can make him though not so in his own eyes that there may be work for faith because God sees his onely in Christ not in themselves He might have been instructed That Christ is not ours by an act of our own but Gods Ib. page 188. God imputing and accounting Against the dream of perfect sanctification in their sense he might have observed such a passage as this The body of sin is in a Ib. page 67. Believer more or less till he lay down this body and take up a glorious one And again Can you have any assurance that the change that is in any childe of God in this life or their sanctification is such in any particular act or work as there is no spot of sin in it is it not mixt of flesh and spirit If he grew sick of opinion by one passage he might have been cured and relieved by some other But whatever were that good mans Naevi blemishes or specks my Antagonist and his fellows are transported with another kinde of spirit even with that of Marcion and Montanus and his Enthusiastical Associates and the Manichees who troubled the Church as a very learned Brother * Dr. John Owen vindic Evang Pref. to the Readers page 4. hath already hinted with their madness and folly and with that spirit which acted the fanatick and furious Libertines who called themselves spiritual in Calvin's time ninety years ago who placed our redemption in this That Christ was but as a Type Image or Exemplar in whom all those things were figured which were required to our salvation Moreover as they imagine saith Calvin Caeterum ut imaginantur nemo nostrûm non est Christus quodque in ipso factum est in omnibus effectum dicunt Calvini Opuscula Instructio adversus Libertinos pag. 214. there is not one of us but is Christ and what was done in him they say is performed in all Hence one Quintinus * Quomodo inquit an Christus male habere potest pag. 215. was very angry as often as he was asked How he did How said he can it be otherwise then well Christ * Christus ipsis idolum est 10. a Deum blasphemari alunt siquis limentetur aut sensum aliquem doloris prae se serat ibid. pag 217. They as that most learned and godly man saith make an idol of Christ Further as he noteth a They say that God is blasphemed if any bewails his condition or makes a shew of any sense of grief So as a by their opinion to a Sic corum sententia veterem Adamum mortificare nibil aliud est quam nihil discernere ibid. pag. 218. mortifie the old man is nothing else but to be sensible of nothing b Siquis peccata sua considerans sibi displiceat ac moerore afficiatur peccatum adhuc in ipso regnare aiunt sensu carnis suae captivum teneri ib. pag. 219. For if any be displeased with himself and grieved upon the consideration of his sins they say sin reigneth in him and that he is held captive by the feeling of his own-corruption Such a spirit follows these men as acted H. N. in Flanders who wrote seven and twenty small Treatises and Epistles to brood the Sect and broach the doctrine of the Familists admired by some at this day that understand not the mystery of iniquity See Answ to a famous Libel of ◠◠by John Rogers printed An. 1579. therein or love not the truth in Scripture but are given up to strong delusions that they might believe a lie The lie of perfect holiness and justification thereby The lie of the light in every man to be Christ And that Adam was nothing but the old man or corrupt qualities and Christ nothing else but the new man or new qualities Hence our men make nothing of the Historical letter of Christs Death Resurrection c. but turn all into an Allegory and according to H. N. * Joyful message of the kingdom by H. N. p. 170. they are ready to call those things meer lies which the Scripture-learned through the knowledge which they get out of the Scripture bring in institute preach and teach From what spirit that H. N. wrote may clearly be discerned by that one piece of his translated out of base Almayn into English An 1652 wherein after all his exotick and uncouth divinity c See from page 153. to 163. he plainly cries up the Catholique Church of Rome the Holy Father the Pope his Cardinals his Bishops his Parish-priests his Deacons his Sextons and Monks and condemneth them that have deserted Rome as having unorderly rejected and blasphemed the Services and Ceremonies of the Catholick Church rented the Concord and nurturable Sustentation of the same and turned away therefrom The scope of the book is but to lead captive to Babylon all blinded Professors who hold not the Truth if ever they received it in the love of it Yet again such a spirit haunts these men called Quakers as professed Jacob Behme in Germany about thirty years by-past He slights * Two Theosophical Epistles p 24. the righteousness imputed from without so do they * Concerning the Election of Grace by J. Behme p. 81 and 142. He magnifieth the little spark within whereby the Father he saith draws them all to Christ and teacheth all within them thereby so say they In Adam a Ib. page 118 quoth he stood the kingdom of grace and R. Farnworth will not have Adam stand in innocency under
a covenant of works His Doctrine is b Ib. 175. That there is no certain ordination from eternity upon any soul particularly which is yet to be born but onely a common universal foreseeing of grace which will suit with the light in every man held out by Quakers as the beginning of Christ and the good use of that light as that grace foreseen He jerks at c Ib. page 182 our feeding upon bread and cup of Christ and so doth R. F. In many other things they are agreed He hath stampt a name upon his book of Election d Ib. page 195 The longer the better liked the more sought the more found which I hope will among those that shall be saved never prove true but the contrary The longer the more loathed the more sought and searched the more detected and the more found the more rejected notwithstanding all his Teutonick Sublimations There is a Dialogue between Launcher and Love-well printed with J. Behme's two Letters which is said to be none of his but it harmonizeth with his Doctrine and the Quakers who build up a kingdom of works upon as sandy a foundation A passage most notorious is this * Dialogue between Launcher and Lovewel p 89 Christ hath his deserving and I shall have mine written in opposition to the application of Christ and of his merits by faith and another is like hereunto a Ib. page 112 He hits the nail on the head who perceiveth that all his wen-lacing is that men believe to become as Adam was before the fall Not Christ as a Redeemer then but the improvement of what Talent men have and trusting thereunto in the mutability of their own wills must bring them unto life if they will have it so Such kinde of stuff or worse if worse may be these men have learned haply at home from Will. Erbury of late in his Call to the Churches which book was brought me by the same She-disciple that brought R. F. his Answer before who gave it out that he was the fore-runner to the Quakers as John Baptist was to Christ it seems then he was to decrease as they were to increase but I am of the minde though he hath by his packet of Letters and pamphlets helpt towards their increase yet they shall decrease and consume away with the last piece of Antichrists skin and bones He denies it * Call to the Churches by W Erbury page 4. to be Gospel that few shall be saved and expostulates the matter in these terms What Gospel or glad tidings is it to tell the world that none shall be saved but the Elect and Believers He calls Christ a Legal Teacher and saith if you will believe him The Gospel he taught was but in part that which was proper onely to the Jewish Church not that to be preached to the world And * Ib. page 6. the gospel which the Apostles preached to the world 't was not that which they wrote to the Churches nor yet what they read in the Scriptures of the Prophets But the Gospel was a mystery which in the light of God they could manifest to men and make all men see themselves in God that 's in Christ and * Ib. page 9. God in our flesh as in Christs that is according to the Familistical conceit God dwelling as much and after the same way in our flesh as in Christs For the mystery of faith was more saith he then men imagine and it may be more then Paul wrote to the Romans and Churches of Galatia Here are sweet suggestions to set people a quaking indeed among the devils and to look from the Scripture for another Gospel though there be no other then that which Paul preached and wrote to the Galatians cap. 1. 6 7. in their own hearts and to lay down their lives in another way for the brethren as the fickle woman that brought me the book told me she had thereby learned then the Apostle intended 1 John 3. 16. viz. to die to the use of all our Gospel-ordinances for any of which he saith * Ib. page 19. we have not so much as Scripture As true as that * Ib. page 37. Christs coming again promised Acts 1. 11. was nothing but his coming in Spirit and Power in the Saints and in their flesh when they are most confused and dark Such kinde of cloudy interpretations in Scripture these men have drunk down no coming of Christ in body again is owned by many of them Christ had a body onely while he was upon the earth which W. E. intimateth in his marginal note * Ib. page 39. and inferreth Because the days of his flesh was when he was on earth therefore his being now in heaven is all in the Spirit for he is far above all heavens whereas the Apostle Heb. 5. 7. useth the phrase of days of his flesh to hold forth his state of infirmity and humiliation and not to deny his now being in Heaven in a true body glorified which Heaven where he is is far above all these heavens of air and sky visible to our eyes at present as his person which is not his manhood though the manhood is-united to his person is far above i. e. in dignity and immensity the Heavens as yet invisible to us and with the Godhead is not contained in the Heaven of Heavens But this of W. E. is like the notion and apprehension of J. Nayler who when he was asked by Justice Pearson Is Christ in thee as man answered Christ filleth all places and is not Sauls Errand to Damascus page 32. divided separate God and man and he is no more Christ whereas in Christ God-man his two natures are to be distinguished although his person is not divided Some strengthning to their fort of Babel our Quakers have received from the followers of Pelagius and Arminius who call Nature Grace as these magnifie Natures light and call it Christ within them who call the Notions of the Godhead the Elements and first Rudiments of Salvation as these call them the first Principles of Religion and the Corner-stone How come they to lead men from the Scriptures to the Creatures but that some had said before them Christ was and is preached in the Sun Moon and Stars And again how come they to say We cannot see how the Gospel of Christ is preached to every creature under heaven if it be not the Principle of light in the conscience if they were not acted by the same spirit Or how say they produce one Scripture that speaks of a natural light if they had not read or heard of some Arminian dictate to this purpose viz. The Scripture knows not the word natural in any such sense or signification wherein it should express or distinguish the unregenerate state of a man from the regenerate How do they jump in one minde concerning Peters being out of the state of justification when he denied his Master and about
those that follow after as many as have spoken have likewise foretold of these days the days of the New Testament and the things of Christ Acts 3. 24. As God spake by the mouth of his holy Prophets which have been since the world began Luke 1. 70. There is no contradiction between the Old Testament and the New in the sense I have given therefore none in my collection from Luke 16. That Christ asserts the Scriptures to be a standing rule 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 Ephes 5. 1. opened Christians be followers of God as dear children Dear children of God will minde their Fathers will in Moses and the Prophets and if we be followers of God we must follow him in his whole written word as it is plain in the Old or as it is explained and cleared in the Books of the New Testament The second Scripture Rom. 8. 14. hath nothing against Rom 8. 14. vindicated The Spirit leads by his Letter the Scripture rule however R. F. improveth it to his purpose thus They that follow him in the Gospel are led by his Spirit and that is not the Letter for although the Letter is not the Spirit yet the Letter is the Spirits Letter and they that follow God in the Gospel do and dare not upon the hazard of disobedience to their Father but follow him in the Spirits written Gospel seeing the Spirits inward leading and guidance is to the same obedience which the Scripture leads unto The Spirit leads by and to the Scripture never from it as the Spirit in Seducers doth The third Scripture 2 Cor. 3. 17. God is that Spirit 2 Cor. 3. 17. vindicated 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 calleth home to himself or buildeth up Acts 8. 35. Acts 10. 34. with 44. But R. F. his drift in quoting the words above to make people believe that because God or the Lord is that Spirit as saith that Scripture therefore that and all the rest of the Scripture is not a standing rule which follows as much as if it should be said God is the Lord therefore the creature is not his creature I shall for his learning 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 experience But we follow God who are guided by the Spirit and that is our guide and rule to wit the Spirit of truth Rep. 1. Whose experience is this whom means he by we If 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 guiding men to write them guides men to read hear believe and obey them as their rule If by we he means all sober Saints and godly conscientious Readers not so in his opinion but really so and if he meaneth by the Spirit the Spirit of God then I appeal to all such and all the Saints who love the truth in sincerity whether they have the Spirit for their guide without or not rather with and by the Scriptures The Spirit indeed is promised to be the Saints guide John 16. 13. but it is neither there said although John 16. 13. vindicated 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 unbelievers What if Paul gives that godly exhortation Be ye 1 Cor. 11. 1. vindicated followers of me even as I am of Christ is Christ divided Is not Christ
3. vindicated which labored with him in the Gospel for all these were employed not contrary to his order unto the Church at Corinth in publick preaching or so much as acting by their votes and suffrages in Church affairs but either in succoring Paul and others or in messages or in working out Pauls liberty mean while hazarding their own lives or in composing differences or in entertainment of strangers or in some other Christian-gospel-service sutable to their sex gifts and graces And as for that which R. F. collecteth from 1 Cor. 16. 19. that if Priscilla be not permitted to speak in the Church and the Church be in her house she must not speak but go out of her house Sure it is that as she 1 Cor. 16. 19. vindicated and her husband Aquila had taken up a house at Corinth Act. 18. 3. so they had a godly family like a little Church for knowledge piety and good order but the order of a godly family is after one way and the order of a ministerial Church is after another way Besides the Church at Corinth did ordinarily meet in Gaius's house therefore he is called Pauls Host and of the whole Church Rom. 16. 23. and Paul at other times wrought with his hands at Aquilas house Act. 18. 3. and in some one place compare 1 Cor. 14. 23. with chap. 11. 20. or other where that order was observed which was given to the Church ministerial and where Priscilla her self must not speak in the case in controversie with R. F. though haply she was more eminent in grace and gifts then her husband Aquila and upon that account her name may for once Rom. 16. 3. be set before his Lastly as for her own house it is not said the whole Church met there as at Gaius's house but it may well be collected those of her family were part of the whole and so the name Church is given to it and speak there she might to teach her family and with her husband to instruct an Apollos in the way of God more perfectly Act. 18. 26. without going out of her house or out of her place Will J. Nayler notwithstanding all this persist in his bold opinion that Pauls words of a womans keeping silence in the Church must not be taken in the Letter and will R. F. defend him with his own glosses I must leave them to the Lords rebuke for being wise in their own conceit and proceed to the close of this Paragraph in my book where I had given another instance of their new gloss upon 2 Pet. 1. 19. 2 Pet. 1. 19. vindicated affirming the sure word of prophecy there spoken of to be the Prophecy and Spirit of Prophecy within them and not the outward Prophecy or declaration of Gods minde in the Scriptures R. F. * page 7. hath nothing to say but this the sure word of prophecy we witness to and do not to it say No and then falls upon me with reproachful language as his maners serve him But how doth he witness it If by the word of Prophecy he means as Peter interprets it ver 20. the prophecy of the Scripture then he contradicts his fellow J. N. and doth not say no where his fellow saith no if he witnesseth onely the prophecy within or the light * Discovery of the man of sin by J. Naylar pag. 30. as J. N. glosseth till the day dawn c. which is not without nor in books then he with Nayler contradicts Peter and the holy Ghost moving him to write of a more sure word of prophecy of Scripture then the voice on the mount To clear this further As Peter v. 20. expounds v. 19. calling the more sure word of prophecy the prophecy of Scripture 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 Mat 17 1 c. 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 notwithstanding their preaching of what they had heard and seen and the certainty of the voice they heard and the glory they saw We saith Peter including James and John with himself and the believing Jews whom he wrote unto who honored the writings of Moses and the Prophets as infallible have a more sure word of prophecy or of the Prophets writings whereunto ye do well that ye take heed hereby commending them for their respect to the Scriptures and encouraging them to be intent thereunto as unto a light shining in a dark place the Scripture-word being a lamp unto the feet and a light unto the path of Saints amidst Psal 119. 105. all the darkness of the heart of the world or of the Church until the day dawn and day-star arise in our hearts i. e. until by the study of the Scriptures more light be cleared up and Christ make himself more manifest to us and within us But lest any should stumble at the Apostles assertion which comparing ver 19 20. as before is to this effect that all or any part of the Scripture is a more sure word then what is spoken in the air and but to the ear the Apostle preventingly addeth ver 20. Knowing this first let this be laid as for a fundamental truth in your mindes that no prophecy of the Scripture whereof we speak 2 Pet. 1. 19. with v. 20 21. more cleared 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 Scripture to be interpreted by Scripture and truth of it would be eclipsed it would be far from being a more sure word men might that way turn the Gospel into a Fable and make the Scriptures as Antichristian Popelings do a nose of wax well how proves the Apostle that no Scripture is of any private interpretation why verse 21. For or because the Prophecy came not in old time or at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any time by the will of man but holy men of God spake it as they were moved by the holy Ghost As was the Genesis such is the Analysis as was the composition such is the resolution and meaning of it from the same Spirit the publique Spirit of the Saints and of the Scriptures the holy Spirit of God composed the word of Prophecy not mans will but Gods digested it his Spirit indited it and
some modulation musical measure or tune What is Poetry but a confined speech or words bound up into verses of so many feet Or what is meeter but a form of words ordered into set pauses and rests and sung in its due measures And what better Poetry then that in the Scripture which is translated and ordered as suteth best to our own mother Tongue for singing and teaching others to sing Davids words and praises with Davids spirit But saith R. F. We deny your teaching people to sing lyes in hypocrisie saying they are not puft in minde when they are puft in minde and they have no scornful eye when they have Rep. 1. We call none to sing that which is not true for the matter and we exhort them to sing in a sincere maner with an upright heart 2. A sincere heart may sing that or other Psalms as Davids frame of spirit more then his own yet with desires and breathings after a farther measure of humility weanedness of affection from the world faith joy in the holy Ghost c. 3. If the wicked take the name of God in vain sin lies at their door we warn them against hypocrisie For this man therefore to say We teach people to sing lyes in hypocrisie is to speak a falshood in plain English He may think his tongue and pen is his own and none shall control him yet I would have him remember Psalm 52. ver 2 4 5. 16 Head of their Scripture-contradiction Concerning Elders and Ordination Section 43. ORdaining of Elders was not by man said one this I noted as contrary to Acts 14. 23. where by the direction and assistance of the Apostles with the suffrages or consenting voices and gestures of the Brethren in the Churches Elders Teaching and Ruling were ordained or being chosen were set apart to their office by Prayer and fasting in every Church R. F. * Page 21. represents me as if I had not truly quoted James Nayler his Discovery of the man of sin Page 38. and calls the wise-hearted to read that book and it will witness and clear him and the truth declared in it Rep. Agreed let the wise-hearted read all that book if they please and gather up more of his Errors to witness against it then I have done But for that which concerneth Ordination I again affirm saith J. Nayler that the ordaining of Elders by the direction of the Spirit was not by man nor of man nor any created power c. The wise-hearted here appealed to will soon grant that which they never denied That the direction of the Spirit was his own not mans and the gift of the holy Ghost was his gift But if the holy Ghost makes use of the Apostles and of the Churches to chuse and set Elders apart as he did then the wise-hearted will conclude agaist J. Nayler this call is not immediate but mediate a call of God by man or by the ministery and service of man and is not disproved by what he hath said to the contrary What hath R. F. to say against it This I say The holy Ghost made Overseers and so Elders in the Church Acts Acts 20. 28. vindicated 20. 28. and the holy Ghost is not such men as you are Rep. 1. It were well for R. F. if he knew what or who the holy Ghost is Under that Head of the Trinity as before Section 7. he was no person in his judgement distinct from the Father and the Son and now he tells us he is not such men as we are Why what is he Is he a man or Angel speak out R. F. tell us what he is in thy judgement for in ours and according to the grounds of our faith laid down in Scripture he is neither such men as we or the Sect of men called Quakers nor is he such a person as man nor is he man or Angel but the very God And as he is God with the Father and the Son so he is a divine person distinct from the personal subsistences of the Father and the Son as hath been proved above 2. What the Father and the Son do he doth as to the making of Overseers or Bishops and Elders he gives the office he designs the officer he furnisheth the Elders with graces and gifts fitting for the function and he directeth the Church by his word and rule whom to chuse and set apart 1 Tim. 3. Yea he approveth of mens service in the setting apart of men to this as other offices he made use of the Prophets and Teachers at Antioch to separate him Barnabas and Saul for the work whereunto he had appointed them as R. F. acknowledgeth but if he thinketh that which followeth and they were sent out by the holy Ghost cuts off Ordination by man it is a contradicting-thought to the very Scripture he quoteth Acts 13. ver 3. When they had Acts 13. 2 4. vindicated fasted and prayed and laid their hands on them they sent them away and yet are said to be sent forth by the Spirit because they were but instrumental to the Spirits sending but if he sends by them instrumentally he sends by them mediately If R. F. thinketh the Spirits sending in this maner doth not cut off Ordination by man then he contradicteth his fellow J. Nayler who saith Ordaining no not so much as of Elders was not by man 17. Head of their Scripture-contradiction Concerning Ministers maintenance Section 44. I Had noted what R. F. saith in another Pamphlet viz. The Apostle had a free spirit and was chargeable to no man building this assertion upon 2 Cor. 11. 9. and 2 Cor. 11 9. vindicated mounting it up against Ministers taking any maintenance He attends not the Apostles limitations I preached to you at Corinth the Gospel of God freely ver 7. With you I was chargeable to no man ver 9. nor how he used his liberty elsewhere to take wages ver 8. But he * Page 22. returns me some truth and some railing as his maner is Paul coveted no mans silver nor gold nor apparel but preached the Gospel freely and his hands ministred to his necessities That is truth and will stand as a witness against all proud covetous self-seeking hireling Priests in Scotland and elsewhere and at the Truth which witnesseth against your deceit thou art offended Rep. It no ways offendeth me that R. F. or any man can write out a Scripture-truth viz. That Paul was free of covetousness in outward manifest acts while he had the body of all sin within him take that truth with the other Rom. 7. but it offends me and much more the holy and true God when his words are alledged to bad ends and purposes and when more is collected from them then he intendeth as in this case of Ministers maintenance and in these instances of Preaching freely may stand with taking maintenance the Apostles words and practise For First Preaching the Gospel freely may stand with taking
of deceit we deny but a form of sound words the Scripture doth justifie being spoken by the Spirit of truth which we own and now the time is come that deceivers and such as you are cannot endure sound Doctrine but utters your folly to make your selves manifest and what generation you are of even of him whose coming is after the working of Satan with all deceivableness of unrighteousness in them that perish 2 Thes 2. 2 Pet. 2. Rep. I leave all this with the former to the judgement of the intelligent Reader and of the righteous Lord onely I advertise that he may refer in these words to Section 26. as to this in hand and then by our forms of deceit he meaneth our putting off the Hat and against that we must set their putting off the Hat-band and by their form of sound words he must be construed of Thou and Thee and I still leave it to the Lords judgement where deceit is harbored and acted where Humility and Love is lodged and at what Sign it dwells good men may in time understand by Scripture-marks this for one 1 Cor. 11. 16. If any man seem to be contentious we have no such custom neither the Churches of God 13. Head of Contradiction to themselves Concerning Ordinances Section 29. I Noted here what they pretend to own viz. Praying in families with reading and instructing of Children and teaching according to the Apostles Doctrine but contradict it in their giving over the course of Family-prayer ordinarily Morning and Evening and at Meals nor do I hear they teach Children but what leads them to an imitation of their new forms R. F. * Page 30. as before asketh me touching that which they say they own And art thou offended at this Rep. 1. I am not offended at the practice pretended but at the bare pretence of the practice viz. at saying and not doing and at back-slidings from the old and good ways of the Lord. 2. I am offended at R. F. his denying as before our raising Points Reasons Vses Motives and Tryals from the words of Scripture and yet justifying their teaching according to the Apostles Doctrine for sure if all they reach be according thereunto it will go near to fall under some of those heads viz. of Motives Tryals Points Reasons or Vses and if they so teach one another in their families why do they condemn us for teaching after that maner in the publique assemblies 3. I am offended at R. F. his subtilty or ignorant simplicity all along that he puts off his Reader with answer to one part of the Contradiction but not to the other as in what followeth I observed they pretend to own all that is Gods Baptism the Lords Supper Church-fellowship Sabbaths c. but as I said 't is in a sense contradictious to the light that ever they had have or can have truly from Scripture This man speaks not to the latter part of the charge but onely to the former We do own that which is Gods free love and mercy to us and all that is Gods as Baptism the Lords Supper Church-fellowship Sabbath Rep. Here are fair words but what the sense and meaning of them is and how contradictious to Scripture and the ordinary use of the terms and phrases we may gather from what hath passed before See Part 1. Sect. 3. 8. 1. All Water-Baptism is dis-owned by them and he that saith he owneth Scripture-Baptism which comprehends the sign and the thing signified and doth dis-own all Water-Baptism he doth wittingly or unwittingly contradict himself 2. The Lords instituted Bread and Wine Supper they deny as was shewed Part 1. Sect. 39. contrary to the Scripture And he that saith he owneth all that is Gods and dis-owneth Bread and Wine as instituted by Jesus Christ to be used by the Churches as the outward visible sign and memorial of the Lords death to his second coming is beside himself as well as without his Book 3. All forms of Church-fellowship but their own they deny and that can be no true Church-fellowship of theirs which dis-own the Scriptures from being the word of God and rule of their fellowship and of their Church 4. As for a day of Rest one day in seven it was a mercy The Sabbath a mercy and a duty of God to Israel of old that he made known unto them his holy Sabbath Nehem. 9. 14. and I think it is a mercy still and a pledge of love that Gods holy Sabbath exchanged since Christs resurrection from the seventh to the first day of the week hath not ceased in any Age for the standing Rule and Law of the fourth Commandment obligeth to one day in seven whether the last or the first of the seven it is a mercy we have either but doth R. F. and his fellows own the outward part or rest of the Sabbath according to Gods command not that I finde in any of their writings hear one for all * Several papers pag. 19. The worlds Sabbath is without them and they have no rest but in a form without The Saints Sabbath is within where Christ is come to give them rest and they are ceased from their own works 5. It is the mercy and love of God to give a heart to look more into the inside of Ordinances then upon the outside but he that is unfaithful in the least is unjust also in much and he that breaks the least of God Commandments as to the outward part of an Ordinance and teach men so shall be called or reckoned the least in the kingdom of heaven 14. Head of their Self-contradiction Concerning Speech and Silence Section 30. THey sit silent for an hour or half or quarter and when others in though not of their company speak freely they check it as I observed with this or the like saying In the multitude of words there cannot want sin and yet they are in their Letters and Pamphlets full of tautologies c. R. F. passeth this Section over with deep silence but in this Pamphlet he hath verified the charge 1. Of multiloquious needless repetitions where he thinks Sect. 31 32. to vindicate the Scriptures by frequent and impertinent quotation of them And 2. Of Silence in many passages where it was necessary he should have vindicated himself and his Brethren from their own Contradictions 15. Head of their Self-contradiction Concerning Elders Section 31. THis Section also he lets pass as having nothing to say where I noted J. Naylers interfering viz. The ordaining of Elders was not by man and yet it was by the Spirit of God in the Apostles the Spirit made use of them then as he did of the Brethrens and Churches suffrages and prayers To grant an use was made of men in the call of Elders and yet to deny the Call was given of God by man is to speak Daggers and Contradictions as all along I have cleared it in fore-mentioned instances 16. Head of their Self-contradiction