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 Titus Cap. 1. ver 7 10 11 13. A Bishop must be blameless holding fast the faithful Word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers For there are many unruly and vain talkers and deceivers whose mouthes must be stopped wherefore rebuke them sharply that they may be sound in the Faith Zach 3. 2. And the Lord said unto Satan The Lord rebuke thee O Satan even the Lord that hath chosen Jerusalem rebuke thee London Printed by Henry Hills and John Field Printers to His Highness 1657. To His Highness OLIVER Lord Protector of the Commonwealth of England Scotland and Ireland AND To the Right Honorable The Council of State SIRS IF the Highest himself shall establish Psalm 87. 5. Zion there is encouragement sufficient and abundant for You his Servants rejoycingly to serve him in the countenancing of his Truth and contending with the men of this Generation for the Faith once given unto the Saints by the most proper means and methods which the Lord of lords in his wisdom hath directed and shall lead you unto The Liberty proclaimed to Godly-Gospel-Preachers and your fostering of Orthodox Pastors and Teachers will much conduce by the Spirit of Christs mouth to the consumption of the Man of Sin and what abuse soever is made of the Press for the spreading of Anti-Scriptural and Antichristian Errors yet it needeth not to be feared while Pulpits and Presses are open through Your Highness and Honors favors for a Testimony against them but that God will confound their Language who by false and perverse Interpretations of the Scriptures would seduce the mindes of the simple into an expectation of nothing but Immediate Raptures and Revelations Some indeed cry up nothing but Club-law against the men called Quakers and can give no other measure then their Prelatical Fathers to those that dissented from them But by Your Indulgence and Forbearance of Saints erring and otherwise minded many have conscientiously made enquiry after those Truths which lay hid or were defaced and have the more heartily embraced them and do hold them fast after Scripture-conviction And however the Men I deal with for the present do debate the Scriptures and decry the Ministery Churches all New Testament external Worship and whatsoever beareth the stamp of Divine Authority as not to be found among us yet by Your Lenity and Gentleness exercised towards them while You espouse or patronize none of their Errors it may be firmly expected that the Elect supposing such among them shall be reduced And as for others that are evil men and seducers from that perverse Principle of their Self-adoring Light they shall wax worse and worse and as the madness of some is evident so shall the folly of other be made manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 9. to all who are not bewitched with their Spiritual sorceries MY LORDS Let but the Saints and the Churches of Saints according to Scripture-evidence be protected and cherished as You have graciously begun and the Officeministery will soon be known setled and established Let every stumbling-block as speedily and safely as lyeth within Your Power be removed from the way of the blinde and occasion cut off from them that seek occasion and ere long the Lord himself will rebuke them to silence that they shall neither talk nor write so presumptuously nor shall arrogancy come out of their mouth The lip of truth shall be established for Prov. 12. 19. ever but a lying tongue is but for a moment Let Learning be advanced among pious men for God hath his Wits and his Learned ones and through the sanctified Improvement thereof Ignorance its froward enemy will creep into corners as darkness vanisheth before the light Some of these men * Lip of truth opened by Tho. Lawson page 13. Christs innocency pleaded by Tho. Speeds Epistle with his Guilty covered Clergy-man unvail'd page 69. begin to appeal unto the Consciences of the Learned for Idioms and propriety of speech in Hebrew and Greek with the Dorick dialect they will give us leave then to make use of our English dialect also and speak vulgarly while we think as the Philosopher Our contentions with them are not about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but pro aris focis for the lamp life of our Religion the Rule of the Holy Scriptures the Glory of the Blessed Trinity the peculiarness of the Covenant of Grace the sole matter of our Justification before God the continuance of our Christian warfare during this natural life the truth and efficacy of Christs own Institutions c. Amidst which digladiations our Lord Jesus is fighting against them with the Sword of his mouth and him wee 'l trust with the issue of the battel whereupon I humbly supplicate That every person whatsoever may not impunè strike them corporally in the Steeple-house streets or prison for they think it a great triumph to have this to object That any are tolerated with this mutinous word in their mouths * Answer to the Quakers Catech. p. 19. Fight Lads for the Gospel and they 'l still cry out Persecution as they have done if every Turn-key or Tapster in the prison may without check be permitted to wreak their teem and spite upon them with some base illegal and inhumane usage or other But while any of this Sect for their exorbitant courses meet with legal and due correction Be pleased to let them all know that we are guarded by a better Law then what they * Teachers of the world unvail'd p. 29 30 upbraid us with enacted in the Marian times And that while they carry Popish and Jesuitical Doctrine along with them they are to have no more liberty for divulging it in our Assemblies then the men of that profession Popish Doctrines and Idolatries are as abominable as ever were the Paganish And some of these mens Tenents are as reprobate stuff as the Jesuits Their blasphemies as horrid as the Popish Parasites What is Rome but Babylon the Mother of Abominations And what is this Sect but a daughter of that great whore who doubts but the Romish Emissaries are abroad to seduce Some quondam Professors of the Gospel have lost their Garments and men see their shame They bid farewel to Imputed Righteousness in the Scripture-sense and how they can be girt with
inherent Graces who put off the Saints or believing sinners best robe I see not The Setters and Abettors of this Sect would be more narrowly watched and according to their crimes stigmatized There is one * This for each Parliament man by George Fox page ult hath suggested to the Right Honorable Parliament after this maner All that have a word from the Lord seek not to stop them and limit them from speaking it by the counsel of those Teachers which are made by the will of man and have not the word of the Lord according to the word of the Lord they are to be stopt and to be silent And after the same measure shall it not be meted out to them But whereas he concludeth with an Interrogation that hath a sting in the tayl Is there any law or limit to be made to limit the Spirit of God I shall close with Christ his own charge for the purity and peace of the Churches which some * Brightman Cotton of no mean account do conceive was partly fulfilled by the Edict of Darius Ezra 6. 11 13. * Cant. 2. 15. Take us the Foxes the little Foxes that spoil the Vines for our Vines have tender grapes Now that Your Highness and Your Honors may be all as Angels of God discerning the false spirits and the true such as proceed out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet from Him that proceedeth from the Father and from the Son that Ye may be established in the old and present Truth that Ye may be preserved blameless that all men may acknowledge their Mercies under Your Government that Your Graces may be heightned yet to farther Service of the Lord and his peoples Interest in the three Nations And that Ye may be prospered in all Your high undertakings at home and abroad for Glory to the Highest is and shall be the Prayer of Your HIGHNES and Your HONORS Meanest Servant in the Gospel JOHN STALMAM TO THE CHURCH of CHRIST Which is at TERLING Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in Truth and Love Beloved in our Lord JESUS AS you were obedient in my absence while I was removed from you for a season so I have endeavored since my return that the Truth of the Gospel might continue with you and therefore have I not given place by subjection no not for an hour to any that have attempted to bring another Gospel among you though there is not another but there be some that have troubled others and would by perverting the Gospel have troubled you also Yet blessed and praised be God who hath kept you in the hour of temptation and helped you to keep the Word of his Patience and not deny his Name That you and yours may ever be preserved when this my earthly tabernacle shall be dissolved I have drawn up this REPLY and do commend it to your diligent perusal charging you in the Lord that you redeem some time for the reading of it especially such of you as have allowed spare hours for the reading of the Adversaries Pamphlets It is above a year since the first of the Sect called Quakers came into the Town and scattered his opinions You had then cautions given you from the Lord. Remember them I beseech you lest you be carried about as the stubble whisked and Heb. 13. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whirl'd about here and there in a circle with the wind of diverse and strange doctrines diverse in colour from the truth and strange to the Scripture-language or meaning of the Spirit speaking in the Scripture Beware of wheeling to the right hand or to the left Take heed what you hear and how you hear Beware of the leaven of the Quaking Pharisees and Sadduces It argues weakness at the best and childishness in the best if they be tossed to and fro with every wind of doctrine Children will run after a bubble in the wind or on the water a feather on the ground or froth upon the waves Be not like them or as giddy hearers that have no mould but what the next Novellist casts them into Diverse and strange doctrines such as these men I deal with especially open out of their packs tend much to the unsetling of the judgement and disquiet John 10. 5. of the conscience It is a Character of Christs sheep to keep the ear close to his voice they know not the voice of strangers whereas goats will receive those that come in their own name and they whose names are not written in the Lambs John 5. 43. Booke of Life will wonder and wander after thâ— beast and the Rev. 13. 8. false prophet the Doctors and Doctrines of Antichrist But it is a good thing * Heb. 13. 9. saith the Holy Spirit that the heart be established with grace It is eminently benâ—ficial against all distracting opinions to have your souls and consciences established with the doctrine faith and sense of Gods free Favor in Christ and with the experimental exercise of Grace in Gospel-worship 1. The doctrine of his redeeming purchasing grace his pardoning of sinners and reconciling them to himself according to his free electing love establisheth against the thoughts of our greatest unworthiness for the free gift of Christ and his righteousness for justification of life reigneth over all your guilt and the design of Grace is to bring all that obey the doctrine of Grace into a kingdom of Grace and to settle a crown of Life and Glory upon the poor unworthy sinner Hold fast to this as not onely it is free but full The Gospel of our salvation is so full as it answereth all the souls necessities partly from the fulness of the person the Son of God our Savior God and man in whom the fulness of the Godhead dwelleth bodily If there be all-sufficiency of power love will faithfulness in God to save 't is in Christ yea the fulness of Gods vindicative Justice is satisfied and glorified in him This we teach for your heart-satisfaction and settlement partly from the fulness of the covenant whereby God makes over Christ and Life to us which is heart-establishing as 't is founded in the blood of Christ as it is the efflux and issue of Gods everlasting love as all the promises are Yea and Amen in Christ and as the Covenant is of the nature of a Testament which is more absolute then ordinary contracts in full force Heb 9. 16. by the death of the Testator written not onely in the Scriptures the Old Copy and the New but in the hearts of Believers Heb. 8. 10. God begins with promises and writes them and then his Commands are all inlayed and inamel'd with the promises This Heb. 6. 17. Covenant is confirmed by an Oath to shew the immutability of his counsel and
deny Water-baptism altogether but the Experience of Christs blessing Infant-Baptism and the un-warrantableness of Rebaptization keeps him from these extremities If you be tempted to absent your selves from the Lords Table or leave Church-fellowship the Promise and Experience of the Love of God in the use of these Ordinances aws and keeps you in order When Christ until his second Coming in the clouds and visible Glory is lookt at as spiritually present with his own Institutions they are neither trusted to nor neglected Sometime you have been tempted to go hear known Seducers but an establisht heart will not step out of doors unless he hath the more special call to bear witness against them and to strengthen others Lastly Let your hearts be establisht with Gospel-grace and it will produce a well-ordered conversation to the end of your days it will make patient in affliction joyful in suffering even under darkness and in desertion the heart is willing to wait and is made ready for Heaven for it stirs up to watchfulness to have grace in exercise and the soul in preparation for death and then it cannot want boldness at the day of Christs appearing Why then my Brethren dearly Beloved and longed after my joy and crown so stand fast in the Lord my dearly Beloved see that none of you fail of the grace of God Be not as reeds shaken with the wind but as unshaken rocks and pillars in your profession Prize and press after more of heart-establishing grace to this end Hold fast the purity of Doctrine about Justification Election Redemption the Covenant of Grace and the whole pattern of sound and wholesom words in the Scriptures and in the Churches Confessions of Faith consonant to the Scriptures Be active in faith upon the Author and Finisher of your Salvation Be obedient to the Spirit who witnesseth and sealeth the Truth and sheds abroad the Love of God in your hearts Make much of your Experiences built upon and backt with promises cry not woe unto them as some upon their revolting to Quakerism have done Set before you the example of stable Christians as so many Jerome's standing like old well-rooted Oaks and breaking the winds of Doctrines and Oppositions which assault them on every side Decline infectious company cease to hear the instruction that causeth to erre from the words of knowledge Beware of a blinde-zealousaffecting of any man Take heed of curiosity and a itching desire of Novelty or of knowing any new way to Christ and Heaven Stand in the paths and enquire for the old and the good way that ye may walk therein Maintain a humble spirit daily abased in the sight and sense of heart sinfulness and instability The Lord will teach and root the humble Exercise a clear Conscience in profession and communion with the Saints and Churches The mystery of Faith is held in a pure Conscience when men put away a good Conscience or prefer a natural Conscience before a Conscience purified by Faith they make shipwrack of the doctrine of Faith Let Gods power be lookt after in and with Gods own Form The Kingdom of God may be among men when 't is not within their hearts so Luke 17. 21. Christ speaketh to the Pharisees enemies of his Gospel The kingdom of God is among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in medio vestri Bez. you i. e. was preached in the midst of his enemies and working upon others hearts while they were not aware of it They madly wrest the reading of the words within you who apply it to a Kingdom of Grace begun in the enemies of Christ by the light in every man and would thereupon have all Christs outward Forms and positive Institutions laid aside But what God hath joyned together power and form where and to whom he pleaseth do not you separate You have not hitherto been like these sheep which eat no grass more greedily then that which rots them If our new Teachers and their disciples boast of an astonishing Power coming along with their doctrine remember 2 Cor. 6. 7. The word of Truth and the Power of God whereby Christs Ministers are approved do go together If power goes forth with a word of falshood 't is Antichrists power which is after the working of Satan not the Lords It will be sad with any Church-member under Gods institution and form to fall short of his 2 Thes 2. 9. power But while you use his Ordinances in Faith of a promise of Christs power annexed to them you are and shall be more wrought up to and brought under the power promised And that I may be partaker of the Gospel-power as Priviledges with you yea that this Reply as weak as it is may be accompanied according to the truth of it with the mighty power of the Lord Let it be your prayer as it is and shall be mine who am through grace Your Loving Brother and Faithful Pastor JOHN STALHAM To all Honest Godly Conscientious and Judicious Readers BELOVED AS Honest Godly and Conscientious you are invited by Richard Farnworth in his Epistle before his pretended Vindication of the Scriptures in Answer to a piece I put forth in Scotland to the reading of all the Quakers Pamphlets with mine which I referred to in the Margent and of his Answer thereunto if any of you can finde the leisure Now it is my request that such as have met with his reviling Vindication would in honesty do me the favor yea the right so far as to bestow a few spare hours in the perusal of this my Reply and attending Truth as it is after godliness exercise in your reading a good conscience according to a renewed principle joyned with the diligent search of the Scriptures And As you are judicious and grown up to mature and manly knowledge I speak as to wise men judge ye what I wrote before and now write again Many Charges my adversary casteth upon me in his Epistle as so many fiery darts I list not to recriminate but have undertaken to make good my Collection of the Contradictions at first found among this sort and Sect of men Judge ye whether I have wronged any mans books or mixed my deceit with them Judge ye whether I have violated any of Gods Precepts or Truths and taught men so Judge ye which of us twain is given over to lie slander and falsly accuse Judge ye whether I have discovered a spirit of envy against them and the Truth I know the Scripture saith the spirit that dwelleth in us i. e. Believers so far as unregenerate lusteth to envy yet I can appeal to the Searcher of hearts that I found none of this stirring in my bearing witness against these mens doctrine What I see of the truth and of Christ in any I love I wish there was not to be seen in this Sect that which is to be pitied not envied Judge ye who is the Antichrist the Deceiver whether I deserve his Anathema
had he authority to denounce it Let all honest godly and tenderly conscientious about the Scriptures Authority vote as the Lord the Spirit leads them The reason of this my Reply is not any consciousness of wrong done to Richard Farnworth nor of any injury I have done to the Truth and Cause of God What Mr. Tindal writes in an Epistle to John Frith concerning his Translation of the New Testament so vilified by his Adversaries that I can say in reference to my dealing with Gods Scripture and their Scriblings I call God to record against the day we shall appear before our Lord Iesus to give up a reckoning of our doings that I never altered one syllable against my conscience c. But I must follow the call and ducture of his providence R. Farnworth's Answer was brought me by one of their disciples A precious Brother informs me they boasted much in Scotland that John Stalhams Book was answered Another endeared Brother relates from their opened mouths in that countrey that the Answer should be disperst and scattered throughout the nation Next to the vindication of Gods Name I must look to the preservation servation of my own while I trust the Lord with it wheresoever his bespattering pamphlet or this Reply shall come I reade of a Popish lie about Luther's death the lie coming forth in print while he was alive He professeth as he detested some things so he could not but laugh at Satans the Popes and their Complices hatred against him So when I first read R. Farnworth his Legend as I abhorred one way so I could not but smile in another respect But God turn as he said this mans heart and others from their diabolical malice It was some stay to my thoughts to call to minde how ordinary it is with Betlarmine to cry out of Calvins and Chytraeus lies when himself is found the Mouth and Pen of the great Lie of Popery I am not moved at R. F. his great swelling words and threats When Bishop Morgan spoke so proudly and falsly to Mr. Philpot I tell thee Philpot thou art an Heretick and shalt be burned and afterwards go to hell fire John Philpot was bold to reply I tell thee thou hypocrite that I pass not a rush for thy fire and faggots and as for hell fire it is prepared for thee unless thou speedily repentest It is written on Heavens door saith Martyr Bradford in one of his Epistles Do well and hear ill I am content Qui â—escit ferre calumnias obtrectationes convitia injurias ille vivere nescit Chytr to bear all the blots of my name for Christs sake and his truth It was David Chytraeus his usual saying He knows not how to live that knows not how to bear slanders backbitings railings wrongs Obloquies and scorns have been one of the best projects Maleficum quidam megarriunt titulum fidei servus agnosco magum vocant Judaei Dominum meum Hier. of Enemies to discountenance the truth To call Christ a wine bibber and a glutton a friend of publicanes and sinners is enough they think to disgrace his Doctrine Some talk I am wicked said Jerome or misohievous I being a servant of Christ do own the title of faith The Jews also call my Lord Jesus magician Is the disciple greater then his Maller I have endeavored to avoid all Arguments of retortion I know not how to give reviling for reviling If the discovery of their Contradictions be to be vile I will yet be more vile For the direction of my Reader I have a few things to prefix All that concerneth any passages in my former piece which R. F. quotes in his Epistle I do in this Reply deal with them in their due place What remaineth in his Epistle is but an Invective against the Scots where he fights in the dark or with his own shadow fancying me because I was in Scotland at that juncture of time to be a Scot and often in his book he lets flie against them of that Nation for my sake But what is Christs Gospel in England or Scotland as elswhere I am not ashamed of what I preached there or what the Scots affirm there of the Scriptures and Doctrines consonant thereunto I affirm with them The method I follow is after my former piece under the several miscellaneous Heads and Sections of their Scripture and Self-contradictions The word Contradiction I use in the Scripture phrase in the largest and most Theological sense for gainsayings as in Acts 13. 45. Titus 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By R. F. all along I mean no other person then Richard Farnworth concerning whom I received a Certificate by the hands of two worthy Gentlemen from a Minister in Yorkshire of note and esteem for piety and pains in his place The character of my Antagonist is this These may certifie That Richard Farnworth was born at Tickhil in Yorkshire where he hath Lands of five pounds per annum after his mothers decease He lived about seven years with Mr. Lord of Bramton carrying very fairly till at length reading some parts of Mr. Saltmarsh he turned Antinomian and Perfectionist pretended to internal Teachings and immediate Revelations renouncing all outward publique Gospel-administrations and refusing to joyn in Family worship whereupon his Master cashiered him since that I do not hear he hath had any place of setled abode save onely one year that he served Coronet Heath-coat in husbandry The last five years he ha's gone about deceiving and being deceived leavening all that possibly he could with Familism and Quakerism He hath committed to the Press some books of higher account then the sacred Scriptures amongst those deluded wretches two of them I have seen wherein he expresseth malice more then humane against al Christs Institutions and Ambassadors they are indeed full fraught with nothing else but prodigious railings asperst with abhorred blasphemies About two years since he attempted the seduction of Mr. Lord himself he told him he was sent to him of God and he would not receive him upon his inquiry what he was he said He was more then a prophet what art thou then said he Art thou Christ he replyed I am Hereupon with holy indignation he expelled him and where he hath been since I hear not nor that ever he resided at Balby though he much frequented and impoisoned those silly souls This I declare this November 26 -55 S. K. Upon the perusal of this sober Narrative I think fit further to advertise my honest godly Readers that are and desire to be judicious how far R. F. and his associates have made up a litter and fardel of erroneous divinity the spawn of many ancient errors brooded by some modern writers and backt by some of the present age Whatsoever R. F. observed in Mr. Saltmarsh writings and howsoever he abused them he might have learned better Divinity from that Author if he had read him advisedly and compared his writings one with the other and with
knowing the Spirit nor power of God declared in the Scriptures 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 Scripture is but instrumental to the Spirit yet so instrumental he makes it as whatsoever R. F. thinketh of me I know and remember that my first awakening of conscience was by the Spirit and from the power of God upon my spirit as I was reading that Scripture Heb. 10. 26. For if we sin wilfully after that we have received the knowledge of the truth c. The Spirit which gave this Scripture gave forth his convictions by it to my heart What if I say his Terrors as by that in Isa 5. 18. at the ministers reading of the Text and preaching upon it will R. F. or any other say why then dost thou not own our Trembling and Quaking I shall reply to R. F. why doth he reject all my Epistle to the Readers in my former piece where I gave some characters of true Trembling and to all others with him I subjoyn such is the power of the Spirit in and by the Scripture True Trembling is at the truth and power in Scripture and leads thereunto that there is a wide difference between the trembling from a supposed Revelation that is not by nor according to the Scripture but leads men both from it and from the due honor to be given to it and the trembling which ariseth from the Scripture-revelation and from the Spirit speaking in that which is read and heard out of it The former I judge to be theirs who pretend to the Spirit without and beside the Scripture the latter I own and all that the Lord hath wrought upon by the word will own it with me The account which that famous Francis Junius gives of the Spirits working by the Letter of Scripture is upon record * Vita Francisci Junii After he had drunk in that which stirred up in him the seeds of Atheism and had vented something that way before his father and had profited nothing by Sermons to this present time he takes up the new Testament laid before him by his father and reads the former part of the first chapter of John In the beginning was the Word c. Ita commoveor legens c. as it first came to his hand and view Whereby saith he I was so stirred that suddenly I perceived the divinity of Horrebat corpus stupebat animus c. 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 operation of the Spirit accompanying the Letter here was a right Scripture efficacy from the Spirits application of it to the conscience As God declares his Spirit and power or speaks of them in the Scriptures so he declares or exerts and puts forth his Spirit and power by them and that upon their hearts who do not believe In this first Section of my book I had noted another of their Contradictions viz. of James Naylers * A few words of J. Nayler pag. 10. 11. thus now more fully Thou callest the Scriptures a standing Rule but it is not so to you who cannot believe that ever it shall be fulfilled in you as it was given out by the holy Ghost Contrary I said so Luke 16. 26. They have Moses and the Prophets for a standing Rule let them hear them and ver 31. If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead Here the Scriptures are asserted to be a more standing rule then visions and revelations R. F. * Pag. 3. 4. calls the simple-hearted to judge of my deceitful perverting of this Scripture for my own ends from it raising a false doctrine Rep. Let simple and wise also examine the proofs and reasons of this charge and of his denial of the Scriptures The Scripture a standing Rule 1. To be a standing rule at all or to any 2. To be a more standing rule c. The shew of reason he gives for the first I shall faithfully and for conviction if the Lord please of this Gain-sayer uncase and discover the weakness and nakedness thereof 1. The verse saith not so Rep. The 29 verse meaneth Luke 16. 29. cleared and vindicated and intendeth no less Scripture-sense is Scripture as our Lord teacheth us to reason from John 7. 38. He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water The Scripture no where had said so in so many express letters syllables and words but it saith it in the scope and sense and it speaks as much as amounts thereunto So doth this place for the Scriptures being a standing rule there is the sense of what I 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 notwithstanding his second reason thus If Moses and the Prophets had been left to all and for ever for a standing rule then Christ and the Apostles might not have been after Moses and the Prophets for following examples or rules Rep. It followeth not for Christ and the Apostles brought no new rule for the substance but onely cleared and enlarged it in what was Moral and Evangelical so that R. F. is beside the cushion when he addeth And therein thou bringest the old Covenant to contradict the new What he meaneth by the old Covenant I know not very well or what by the new The old Covenant in Scripture phrase and meaning What the old Covenant what the new was but the old administration the new Covenant the new copy of the same Will and Testament Heb. 8. 13. the same for substance before as now Moses wrote of Christ John 5. 46. The Prophets from Samuel and
the children of Israel verse 22. Moses therefore wrote this song the same day and taught it them When Jeremy could not go into the house of the Lord he sends Baruch his Scribe to read what was written from his mouth even the words of the Lord in the ears of the people c. Jer. 36. 4 6. * See also Jeremiah 28. 1. Paul had his Tertius to write the Epistle to the Romans cap. 16. 22. and he ordereth the Epistle to the Colossians to be read amongst them and that they cause it to be read also in the Church of the Laodiceans Col. 4. 16. and read it was as the word of the Lord unto them yea God hath so honored his written Bible that he hath ordered as well the Copies as the Autographum 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 Printing invented betwixt the 1440 1450 year of our Lord. See Mr. Fox vol. 1. p. 927. above two hundred years ago The benefit is sufficiently noted by Mr. Fox Hereby Tongues are known Knowledge groweth Judgement increaseth Books are dispersed the Scripture is seen the Doctors be read Stories are opened Times compared Truth discerned Falshood detected and with the finger pointed And by the printing of the Bible the doctrine of the Gospel hath sounded The benefit of Printing and of printed Bibles to all nations and that with great expedition So many Printing-presses of the Bible so many Clock-houses against the high Towers of Antichrist none but Papists have envied Gods people and Christs Preachers a Printed Bible Who were they that obstructed what they could the printing of it in English in King Henry the 8. days but the Popish Prelates and their creatures The Popish Vicar of Croyden Caiaphas-like prophesied Either we must root out Printing or Printing will root out us Every good Christian have been glad of a piece of a Printed Bible when it came first out in our Mother-language 3. The later this Mercy hath been vouchsafed to have Printed Bibles the greater Gods favor to his people and the greater their Ingratitude who slight the Mercy the greater their pride who would rather have their own Scriblings in print then the Scriptures of God who prefix to their writings as these Quakers so called in many of their Pamphlets This is the word of the Lord but are against such a Title to a Printed Bible or such a Preface before a Sermon from a Bible-Text as this Hear the word of the Lord. 4. If the printed Bible be according to the Original Copy or a true Extract or faithful Translation of Scripture it is as warrantable to preach out of it as out of a written one for Printing is one kinde of writing what is first written by a pen is after written by a stamp The Press is but an handmaid to Orthography or right-writing and a Midwife to help forth the conceptions of the Minde formed at first by the pen. But saith R. F. * Page 6. if Printing had not been invented what would you hâ—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 Volumes of Gods book would I have preached 2. Those Copies would have taught me as now they do that which R. F. hath not learnt by the printed although he might learn it namely to distinguish between the Essential word of Life Christ the Son of God and the The word of God essential scriptural Scriptural word 3. As the Essential word was before the Scriptural so he was before Visions and Revelations were given to men yea before there was a holy man to receive them or a world for holy men or others to inhabit Lastly As no true prophet or preacher ever rejected a written or a printed Bible truely so and so called no more hath he denied it the Title of the word of the Lord. Never did the Lord send such an ignorant prophet like J. P. at Coggeshall to turn to the nineteenth chapter of the Revelation and tell the people because ver 13. Christs name is called The word of God therefore the Bible and Scriptures he pluckt out of his pocket and held in his hand was not the word of God But though false prophets pervert the Printed Bible and use that Sword of God to cut its own throat Gods faithful Messengers and Interpreters know how to handle it dexterously and faithfully What is the chaff to the wheat saith the Lord Jer. 23. 28. What are mans words our own or other mens words to the Lords What is a false Interpretation or Application of Scripture to the true Section 3. IN answer to the third Section R. F. owneth John Lawsons words which I had noted viz. Wâ— 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 The Scriptures the tryer of Doctrine is the Law and the Testimony we do know what is the Doctrine of the Spirit The Spirit gives his sense and minde by letters and words of Scripture all along take one place with another And when men speak according to that word of Scripture Law and Testimony Isaiah 8. 20. which cannot Isaiah 8. 20â— cleared be but when they take the word in and with its true sense then they bring not mans Doctrine but Gods but if they speak not according to that word it is not because there is not light sufficient in the Scripture-word but because there is no light in them that handle it and speak of it their hearts are dark their judgements blinde and ignorant and they bring not the Spirits Doctrine but their own As for instance R. F. if you will believe him without tryal saith for himself and his fellows We speak according to it viz. the Law and the Testimony and therefore there is light in us But fearing he should not be believed upon his own testimony he brings a verse of Scripture for it 2 Cor. 2 Cor. 4. 6 vindicated 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 Testimony he perverts the testimony given by
perswasion and satisfaction with our selves and here is the ground of mens believing what we speak from and according to what is written Will R. F. or any say If our trust must be in the Lord we are not then to ground our faith on the Scriptures I must tell him from Christ that the not grounding a mans faith upon the Scriptures is an evidence that he grounds it not upon the Lord the very Scriptures will accuse such to be unbelievers for thus our Lord reasoneth against the Jews John 5. 45 46. There is one that accuseth you even Moses in whom ye trust For had ye believed Moses ye would have believed me for he wrote of me Section 6. I Had charged them with putting figurative Glosses upon plain Scripture R. F. pag. 7. shuffles in here and there a line or two for answer but nothing to the purpose 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 figurative gloss the glosses are thy own Rep. 1. As plain Scripture as it is it is alledged by him to set all the rest of Scripture aside from being Gods word For what if by the Scripture-letter the world was not made but by Christ the Eternal Essential Word of which John speaks hath it not been sufficiently shewed in what sense the Scripture-letter is and is truly called the word of God 2. By his unreasonable reasoning he doth altogether hide and conceal from the Reader of his book what instance I gave in mine of their figurative gloss upon plain Scripture viz. 1 Cor 14. 34 35. By woman is meant the weak 1 Cor. 14. 34 35. vindicated with 1 Tim. 2. 11 c. 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 figurative glosses upon the Text contradicts the Scripture but thus doth R. F. with others He that would be further satisfied about his egregious glossings this way may read his Pamphlet of a sheet * Entit led A woman forbidden to speak in Church printed 1654. by it self A taste whereof whosoever meets not with that sheet may take as followeth a page 3. The woman or wisdom of the flesh is forbidden to speak in the Church b page 5. The Apostle saith Let your women keep silence in the Church he doth not say Let the Spirit of God keep silence in the Temple c page 7. It is carnality that is forbidden to intermingle with Spirituality If this be not to play with Scripture and grieve the Spirit that spake it I know not what doth A second subterfuge is in citing that Scripture I will pour out my spirit and your sons and your daughters shall prophesie and such may speak of the things of God Rep. 1. Who denies but they may speak according to their gift place and call but women endued but with an ordinary gift are set by and not allowed either the office 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 commanded to be under obedience it becomes not their sex 't is usurping of the males authority they were the latter sex in creation the first in the transgression and are easily led into deceit as Eve was all which are the Apostles reasons 1 Cor. 14. 1 Tim. 2. and the holy Spirits not mine who dare contradict them and their true sense and scope dare contradict the Spirit to his face 2 Pauls limiting-order issued out from Heaven teacheth us how to understand Peter Act. 2. 17 18. taken out Act. 2. 17 18. opened of Joels prophecy viz. partly as allusions to the old Testament-times when God by dreams and visions by prophecies or predictions of future things revealed his minde in those ages past to a few and so the pouring out of the Spirit c. notes a large and abundant measure of saving grace in ordinary given to some of Gods servants of all sorts and sexes in all nations where the Gospel comes far excelling the ordinary measures of Saints before Christs ascension partly that some of Gods servants women as men daughters as sons should have a prophetical instinct of foretelling things to come which ever hath been a gift more then ordinary and out of a Church-order and course as Acts 21. 9. Philips four daughters and virgins were inspired withall or if any say why might not their gift of prophecy be the gift of explication and application of the Scripture to the profit of the hearer though it is not so probable yet then I say they were subject to the Apostles Rule aforesaid and were kept free from disorderly extravagancies 3 That standing Rule and order of Paul 1 Cor. 14. 34 35. leads us to the understanding of ver 31. ye may all prophesie c. i. e. as all called to the office of Pastor and Teacher 2 Cor. 14 31 vindicated must teach exhort c. so all the brethren gifted with the abilities of prophesying or speaking to edification exhortation and comfort may prophesie the exception of women breaks not the Rule for men but rather confirms the liberty to the brethren and to all of them so gifted which are but a few when the number is cast up in every Church And again what that meaneth Thou shalt not muzzle the 1 Tim. 5 18. cleared Ox that treadeth out the corn c. which the Apostle applyeth to the laboring Elders not to women as R. F. ver 17 of 1 Tim. 5. and at the end of the 18 verse there 's light given to the beginning of it for the laborer is worthy of his reward which words are a reason of the Prohibition and the Prohibition is not to open womens mouths in publick for himself Chap. 2. had stopt them by the injunction of silence but to beware of discouraging their preaching Elders and laboring Pastors and Teachers by abridging them of their honorable maintenance yea that Canon of the Apostle above mentioned is the Key to open all those Scriptures which R. F. produceth in his sheet aforesaid concerning Phebe Priscilla Mary Tryphena and Tryphosa Persis Rom. 16. and those women Philip. 4. Rom. 16 1 2. and ver 6 12. Phil. 4
3. vindicated 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
Heb. 4. 12. and Rom. 10 8. vindicated Heb. 4. 12. The word of God quick and powerful c. is the word preached ver 2. or the Scripture that we read and hear opened if one verse may interpret another Rom. 10. 8. The word is nigh thee c. This place with the former must needs be Christ within men not the Scriptures without as J. P. thinks because the Apostle directs the mindes of people within them from looking without whereas let people look into Deut. 30. 14. from whence the Apostle quotes it and compare that 14. ver with the 11. and they will finde it is meant of the word of a Gospel-command built upon a Gospel-promise For this commandment of returning and obeying by vertue of the promise ver 6. of heart-circumcision is not hidden from thee neither is it far off it is not in heaven c. nor beyond the sea c. But the word is very nigh thee in thy mouth and in thy heart that thou mayest do it Which Paul expounds to be the word of faith or doctrine of faith which comprehends the promise for and to believing and the precept of believing written preached heard and mixed in the heart with faith That Scripture 1 John 2. 27. hath no such meaning 1 Iohn 2 27. vindicated 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 Isa 30. 20. vindicated one true Teacher but of Teachers meaning the true Prophets and Priests that taught the good knowledge of the Lord as in Jehoshaphats days which should not be removed into a corner but the Lords people should see them and have with them as is promised ver 21. A word behinde them saying This is the way c. i. e. Gods Spirit should prompt suggest and set home that which was outwardly taught upon their hearts at every turn and upon every occasion How doth our Essex Seducer * Christ exalted pag. 4. Iohn 15. 5. Phil 4. 13. vindicated 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 Auxiliary or of any help and use When as Christ John 15. 3. told his disciples they were clean through the word which he had spoken unto them and the word which he had spoken was according to what is written Psalm 119. 9. Wherewithal shall a yong man cleanse his way by taking heed thereunto according to thy word Did not Paul write that Epistle to the Philippians for their strengthning And did not Apollos Acts 18. 27 28. help them much who had believed through grace shewing by the Scriptures that Jesus was Christ Lastly to make an end of these Instances of J. P. how ignorantly and rashly doth he twice quote * Page 4 6 Ier 5. 31. vindicated and cleared Jer. 5. 31. as * R. F. In his Truth cleared p 3. and J. W. in his Enmitie between the two seeds pag. 17. others of his Sect frequently The priests bear rule by their means with a glancing gloss at Ministers gain and maintenance As if by means there was meant outward estate wealth livings c. and by their was understood their own lucre when as the affix or pronoun their relates to the Prophets and by means is no more intended but endeavor or procurement of their false messages and pretences to extraordinary mission The priests bearing rule as falsly and corruptly as the prophets prophesied falsly and unsoundly In the Hebrew 't is by their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as the prophets false counsel and pretended authority as 2 Sam. 14. 19. Is not the hand of Joab with thee in all this Hast thou not done this by Joabs means or counsel by reason whereof the priests were so imperious and the people cheated by the false prophets loved to have it so The edge of this Scripture may be turned against our present Seducers thus The Quaking prophets prophesie falsly and Romish priests shrowd themselves under their new stamped Doctrine God knoweth how much they have influence how soon they may bear rule by these prophets means and many people who go for Gods people love to have it so and what will ye do in the end thereof when prophets priests and people have confederately banded themselves against the true Prophets and Ministers of the Lord That our new Prophet is not a true one hear one line or two more of his * Christ exalted c. p. 4. Sheet and judge of his Judgement of the whole Scripture He Christ is the Word and the Scripture is not He is the Light and the Scripture is not He is the Rule and Guide and Teacher and Judge and the Scripture is not but a declaration of him to be so Is Christ think you exalted upon the ruines of his Scripture and are they not razed at the foundation when as they shall neither be the Word nor Light nor Rule nor Guide nor Teacher nor Judge will that salve all that they are acknowledged to be a declaration of Christ to be so when as the but is sufficiently undervaluing Are they but a declaration of Christ Christ speaketh by the Scripture to be so Do they not declare of themselves also or doth not Christ and his Spirit declare in them and of them what they are as what himself is Do they declare that Christ is the Word and are not they the Word of that declaration Is Christ the living Word and are not the Scriptures the Oracles of God Rom. 3. 2. The lively Oracles Acts 7. 38. Do they declare that Christ is the Light and hath he not put of his Light into the Scriptures for our enlightning Christ enlightneth by the Scripture Psalm 19. 8. Whatsoever doth make manifest is Light Ephes 5. 13. The Scriptures declare and make as manifest as the light in a dark
dead to damned spirits in men and to wizards that peep and mutter as some now-adays to seek for the living God Or should they go to the dead to seek help and advice from them for and in behalf of the living No certainly whither then the answer is clear v. 20. To the Law and to the Testimony which is Gods written word and that which is spoken according to it And if they any that undertake to be speakers or writers shall not speak according to this Law and Testimony it is because they have no morning-light in them it is an evidence they follow the moon-shine of their watry-fancies dark reasonings and diabolical suggestions and if there be no light of saving truth in them there will be no light of comfort or relief which shall shine forth unto them so that if any shall come and teach a God whom the Scripture teacheth not and a Christ that the Scripture doth not teach he speaks lies and darkness and nothing else yea if any set up a light against the light of Scripture and will not be contented with that for the subject matter of it and reduce all his light unto it and compare his light with it to finde out and maintain a harmony therewith he sets up Lyes against the Truth and in the room of it 3. R. F. reasoneth If the Scriptures should be lost he would have no God nor Christ that would have none without them Rep. 1. This needless supposition might be spared God who hath hitherto preserved them will still maintain them while the world stands John 10. 35. The Scripture cannot be broken and therefore not lost 2. In the volume of the Book of Gods Decrees it was determined there should be a Scripture and all should be written therein which concerned Christ and salvation by him Heb. 10. 7. And 3. As all that have sinned and shall sin against the Scripture-light since it was given them shall be judged by it at the last day Rom. 2. 12 16. So 4. All that is contained in the Scripture which is more then is written in the heart of every fallen son of Adam and more then was written in Adams heart before the fall shall eternally witness in mens consciences both for the joy and comfort of those that believe and obey it and against those that slight and contradict it to their everlasting terror and increase of torment 4. To say saith R. F. that without Scripture the word of the Lord could not be spoken is to limit the Spirit of God Rep. 1. But who said it He would make his Reader believe I said it or to that effect But let him that reads us both observe what liberty he takes to note the effect of words and to pass by the very words themselves and yet condemns it in others although as near as I could I have every where alledged their very words 2. That which I said the Reader shall finde at the end of this Section Pag. 8. of my Book viz. Christ teacheth us not to know any thing to Salvation but what is in the Scripture-Law and Testimony For it is there either in express words or in a true consequential sense and to keep our selves within the bounds and limits which God hath set us is not at all to limit Gods Spirit but our own spirit which hath need of such a bit and bridle 5. R. F. addes If Samuel Christ his Apostles and John might have spoken nothing but what was written they might not have spoken much of what they did speak Rep. 1. God might have revealed more then is in the Scripture but he pleased not so to do 2. All that Samuel and the Prophets Christ and the Apostles and John the Revelation have spoken is written both according to what was written before and for substance the same As Moses wrote what was delivered to the Patriarchs and Samuel with the Prophets spake and have left written what Moses wrote so Christ and the Apostles spake and have left written what was spoken by Moses and the Prophets Luke 24. 26 27. Acts 3. 22 23 24. Let him that readeth understand Rev. 22. 6. These sayings are faithful and true And the Lord God of the holy Prophets sent his Angel to shew unto his servants the things which must shortly be done Nothing is signified in the whole Book of the Revelation but for substance was foretold by Isaiah Daniel Zechariah and other of Gods holy Prophets whose writings were extant long before John had his Visions and Revelations But R. F. will not yet give over 6. God revealeth the deep things by his Spirit and teacheth by his Spirit and sends forth messengers by his Spirit and guideth by his Spirit into all truth c. Rep. 1. They do well to run to the Spirit who have lost the sense of Scripture and love to it but let R. F. and others of his way take heed they mistake not Gods Spirit nor substitute their own spirit in the room of the Lord the Spirit 2. The Spirit of the Lord revealeth no deeper things nor will do to all eternity then are already wrapt up in the volume of the Scriptures The Spirits-light and Scripture-light are very harmonious albeit the Spirit gives eyes by his own power to see that light which the Scripture doth but instrumentally help unto 3. Such messengers as speak more then is in the Scripture are not sent by Gods Spirit nor guided by him to what they say Thus I have taken up what R. F. hath in his Epistle upon occasion of my lifting up the Light of Scripture into its due place above that which is every mans Light let us review what he hath further in his Book * Page 9. not according to the Title in vindication of the Scriptures but in defence of George Fox who calls the light of every man the word of God but as I said before will not have the Scriptures so called All the vindication which R. F. can give is recrimination in this as in other cases Thou accusest G. F. for saying the light is the word but it is but to manifest thy further contradictions to the Scripture As how For the Scripture saith God is the Light Rep. I no where finde it so exprest in Scripture-text The place he quoteth is printed John 1. 5. but let the Printer bear the blame it is likely he intended 1 John 1. 5. there 1 John 1. 5. indeed 't is said expresly That God is light not the light in every mans conscience The light in every man is given of God but that light is not God nor is God that light God is light pure absolute essential light knowledge wisdom How God is light holiness and perfectly so of himself but the best light that G. F. or R. F. or any man hath or is qualified with is but created diffused derived-light Again God is the word for which R. F. quotes John 1. 1. but it is not
Cor. 2. 9. opened for as mans eye or minde as he is a rational creature and but so never reach'd the things of God which he hath prepared in a way of salvation for his own so the Gospel-light about matters of Salvation of which the Apostle speaks never entred never shined into mans heart take him with all the light given him as a man before the fall or since at his coming into the world Gospel and Salvation-matters never entred into Adams heart before the fall and since there is not any of his posterity that by the light he bringeth with him into the world can tell what he should do what way or course he should take to be saved no more then his first parents when they hid themselves amongst the trees of the garden And that light which cannot discover Salvation cannot open the Scriptures to us Nothing gives that which it hath not Nothing can act beyond the sphere of its activity As for what G. F. addeth And 't is a more sure word of prophecy speaking of every mans light we will believe him as much as if he told an old wives fable if either he would have it to be more sure then the Scriptures or then Gospel-Sermons preached out of and according to the Scriptures Heretofore it became a proverb As true as the Gospel there being infallible certainty in the Scripture-Gospel but now there is a Light discovered in every man that will antiquate that Gospel and put the proverb out of date There is something in the heart of every man say No Gospel in light of nature they and that a word of prophecy or a declaration of Gods minde for salvation too or else 't is nothing more sure then all the Gospel throughout the Scripture and yet say I no part of the Gospel at all For no man shall be able to spell out one Gospel-syllable or letter in it or by it viz. in all that is written in every mans heart or by all that is written there from their coming into the world And yet it must be with G. F. the Grace that appeared unto all men Titus 2 11. vindicated Such an expression indeed hath the Apostle Tit. 2. 11. concerning the free favor of God in Christ which is the fountain and original cause of Salvation now shining to all Nations by the Gospel and saving effectually some of all sorts of men in the world But as Paul never called every mans light the Grace of God i. e. in Jesus Christ although that Light be a free gift so never was it every mans light or gift nor will be to understand what is the Scripture-grace of God and of our Lord Jesus Christ But the Doctrine of it is turned into wantonness when it is laid waste and common with the universal light of every individual reasonable creature which 1. is but a part a spark of that which Adam had before the fall 2. Gives not a crevise of light about Christ crucified 3 Is but a Legal-light and effect of the Law written in the old-stony heart of every man Section 13. R F. passeth over this Section also and saith nothing to it where I gave a farther instance of their advancing this common universal light by calling it A perfect Light or how could they be judged by it And the first principle which will change the minde Whereas 1. The Prophet David Psalm 19. 7. advanceth Creature and Scripture-light compared the Law or Doctrine of God in the Scriptures as Paul doth 2 Tim. 3. 16 17. to be the perfect Rule of faith and maners The light found in and by the book of the creatures and mens natural consciences is dim weak and imperfect in comparison of Scripture-light 2. The light in every mans conscience where the Scripture comes not draws up a Bill of condemnation discovers no Charter of Salvation 3. It is imperfect to what Adam had before the fall the Scriptures have more and higher light then Adam in his innocency received 4. The Law of God take it as a Covenant of works or under such a notion requires as much as Adam had That is not legally perfect which in all degrees and circumstances answereth not a perfect legal Rule 5. The least true Light sinned against is sufficient to judge the sinner if God entreth into judgement with him The other clause shall be examined in the fifteenth and sixteenth Sections Section 14. R F. answereth to what concerned himself in this Section but not in its due place I shall endeavor to reduce him From his Book Entituled how truly let the Lord and Father of Lights be judge Light risen out of darkness I had noted what he saith The light is pure standing out of all corruption meaning this light of every man which where it is and it is in every man it reneweth the judgement and where the judgement is renewed there is no corruption in that judgement as was told me by one of them in Scotland But this beam of God-head-light in every man is no part of the new creature or of such a renewed minde as the Apostle calls for Rom. 12. 2. Ephes 4. 23. And although that which is a renewed principle in some is pure so far as it is renewed yet the faculty where it is the minde hath darkness corruption and pollution in it as well as light and purity as is clear from 1 Cor. 13. 12. Now we see through a glass darkly but then face to face But R. F. * page 10. line 12. tells me I have slandered him for saying The Light is pure standing out of corruption but my slander hath no weight nor doth him no harm Rep. 1. I slandered him but with the truth if it were so and did him more right then he doth himself for I cited his words to the full standing out of All corruption 2. Although a slander when the truth is spoken may be charged upon him that speaks it if he relates the truth of another with an intent of reproaching the party yet I was clear of such an intent and shall still endeavor his and his companions reproof and conviction without their reproach If the word of the Lord be a reproach unto them let them look to it 1 John 1. 5. cleared and vindicated 3. His evasion to avoid the dint of the reproof will not serve his turn God is Light 1 John 1. 5. and he is pure and discovers corruptions and hath no union with them and what communion hath light with darkness For whoso consults his book * Light rison out of darkness page 24. line 13 15. will finde he speaks of the Light created in mens mindes and given back since the fall That light is your condemnation and that will shew you your corruptions And now in answer to my charge he tells us God is Light and he is pure c. Rep. 1. Will he confound God and his essential Light with light given into
how They the Hebrews obtained communion with the perfect while they pressed after them and when did the just men whom they pressed after attain a full perfection of holiness when their spirits and bodies parted not before as hath been shewed in Section 29. And as for the Saints he wrote to they were yet in a conflicting condition striving against sin ver 4. of that 12. Chap. and not so diligent in their way and work but they had need of spurs Chap. 6. Yea Chap. 5. so dull of hearing ver 11. and such non-proficients ver 12. that they had need of an alarum of a rod or of a ferula Chap. 12. 6 c. Another dart yet will R. F. throw against this truth Paul obtained it and preached wisdom among them that are perfect Rep. 1. But he cannot tell us at what stage of his life he attained it He obtained perfection of Justification indeed betimes and so doth every believer at his first believing but he cannot shew us when he attained to the perfection of Sanctification till his death He had it not when he wrote to the Romans as was made to appear Section 20. and more may be said Section 35. which Epistle was written after that to the Corinthians He had it not when he wrote to the Philippians Chap. 3. 12. which Epistle was written after that to the Romans as might be demonstrated if it were needful He had it not when he wrote to the Hebrews supposing as we may most probably it was his Epistle consult again Heb. 6. 1. which Epistle was written after that to the Philippians If Paul had it before his death it was when a little before his departure and martyrdom he wrote his second Epistle to Timothy the last of all his Epistles when he tells him 2 Tim. 4. 6 7. I am now ready to be offered c. I have fought a good fight I have finished my course I have kept the faith yet even then he puts in himself with the weaker Christians Chap. 2. 12 13. who might fall into an act of Christ-denial or a fit of unbelief If we deny him If we believe not and even then he sends for Books and Parchments Chap. 4. 13. He was no perfectist therefore lifted up here above a possibility of sinning or above the use of means for preserving and perfecting the understanding memory affections c. to the very last period of his course 2. It is true he preached wisdom among them that were perfect 1 Cor. 26 7. but this is not truly alledged by R. F. 1 Cor. 2. 6. vindicated for perfection in the highest degree for Paul understandeth with sincere Saints such also as were grown Christians taller by head and shoulders then their Brethren in the faith and fellowship of the Gospel comparatively perfect in respect of weaklings and babes in Christ they were of more able understanding and riper capacity in spiritual mysteries and as the Apostle describes them Heb. 5. 14. who are of full age can digest strong meat and by reason of use have their wits exercised to discern both good and evil yet not perfect in all degrees but at most Christians of a higher form then their fellows R. F. * Page 17. 2 Cor 13. 11. vindicated yet alledgeth 2 Cor. 13. 11. Finally brethren farewel be perfect as if the Apostles exhortation did argue they had it already or as if I denied the exhortation to perfection which is given to none but such as are in some degree imperfect The word which the Apostle there * useth hath reference to their Schisms and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divisions and intendeth no more then if he had said Make up your Rents and reform your ragged Communion and tatter'd Conversation Whether he or I do contradict the Scripture cross the Apostles Doctrine and therefore to be holden accursed as he chargeth it upon me must appear by the premises proofs and demonstrations from the Scripture till the Lord cometh with ten thousands of his Saints to the full conviction of gain-sayers Jude v. 14 15. Section 32. I Had noted how they plead for present attained perfection much from that Scripture 1 John 4. 17. As he is so ◠John 4. 17. vindicated are we in this world This R. F. saith nothing to in its place nor can he justly hold up any plea from hence for that which the Apostle intends not by the words or against the exposition I gave of them which was this That the Apostle speaks onely of the sincerity of our love manifested like to Christs in a single plain sound-hearted way that we may have boldness in the day of judgement As notes not here equality but quality and likeness as Matth. 5. 48. and often in Scripture It is arrogancy to think and contradiction to say that as Christ was without sin so are we in this world when we speak of Sanctification which is that under debate Afterwards * Page 18. he calls my exposition wresting and twisting and by windy words of no force he would maintain the corrupt gloss of being without sin as Christ was as may appear in the following Section Section 33. HAving discovered G. Fox his express Negative answer to the Question Have ye no sin No contrary to 1 John 1. 8. If we say we have no sin we deceive our selves c. R. F. * Page 17. stands up here in his fellows defence and doth not answer to the place of John which I quoted in the first Chapter but tells me If his answer was No it was not contrary to such as were in the eternal life and did abide in Christ but he G. Fox is in the life of truth and abides in Christ and therefore his answer did not contradict the Scripture in the third Chap. ver 6. Rep. 1. If G. Fox his No contradicted but one place of Scripture it contradicteth the whole Scripture for Gods truth is uniform and a sweet harmony there is of every string break one link of the chain you break the chain 2. To say No to such a Question Have ye no sin is far from agreeing with 1 John 3. 6. in its true meaning 1 John 3 6. vindicated See Sect. 14. First The Apostle saith not whosoever abideth in Christ hath no sin in him for that he according as the Scripture elsewhere 2 Cor. 5. 21. 1 Pet. 2. 22. onely asserteth of Christ as God and God-man ver 5. And in him is no sin to distinguish him from Saints that while here have sin in them and to prove him to be fit and able to take away sin Secondly As there are no such words so it is not the Apostles scope to hold out R. F. his Doctrine of present Perfection but to discover all those who abide in Christ to be such as do not abide in sin and all those who abide in sin to be such as have not seen him nor known him Thirdly So far as they
better by many degrees or as the * word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth we have an overplus of conquest It is enough for men after worldly encounters to go out conquerors at the end of their Battels but as we conquer while we fight so we are sure of the victory i. e. have sure grounds of expecting the last victory when we strike the first stroke which conquerors of the world are not assured of To sense we may seem to be overcome between times but to faith the victory is sure on our side This is a Paradox to R. F. but let him know we are not beaten out of the field by all his and other oppositions but keep our ground what 's that Gods love to us in Christ which is the cause of the beginning and end of the conquest It is that and not inherent grace or our love to Christ onely or chiefly which strengthneth us to combate and conquer also Our grace is weak and gives back many times but Christ our Captain never starteth and the love of God to us abideth and union with him who giveth the victory holdeth R. F. had best keep to that lest his inherent perfection fail him altogether It is granted by R. F. according to 1 John 4. 4. That greater 1 John 4. 4. vindâ—cated is he that is in the Saints then he that is in the world which is brought in by the Apostle as another ground of their present victory over the seducing antichristian part of the world the strength is not ours but the Lords whereby we go on conquering and to conquer and are enabled to keep up our warfare and assured we shall have the day of whole troops of perfect and imperfect Quakers because as the word of God abideth in them that have overcome in the Apostles sense 1 John at 14. so it doth not abide in them who say they have no sin abiding in them and will not be known to abide in the warfare such were either never in it or are run from their colors Let R. F. * Page 18. prate or print what he will carnally minded as thou art and speaking of his conquests which thou art ignorant of and knowest not that plead for sin and so for the devil therefore his servant thou art expect his reward for doing his work none of these fiery darts shall be able to separate me from the love of God which is in Christ Jesus nor from the service of my generation in this or any other way which the Lord calls me unto 10. Head of Contradiction to Scripture Concerning Repentance Section 36. IMet with a question in one of their Books which implyed a denyal of Repentance in the godly viz. what remorse can there be in him that doth not commit sin now taking remorse for godly sorrow as they phrase it this is as I shewed contrary to 2 Cor. 7. 10 11. where godly sorrow wrought in the Corinthians with the effects of it although they committed not sin in Johns sense i. e. they made no trade of it R. F. bids me take heed c. for we know that the goodness of God loadeth to repentance Rom. 2. 4. Rom. 2. 4. cleared Rep. The Apostle there speaketh of the unconverted but the question is about the Saints As for the unconverted Gods goodness in providential ways is a motive and inducement to repentance but no Physical means energetical and operative to give what it leads or directs unto We witness saith he obseurely the gift from the godness Rep. 1. That God gives aim for repentance by his providential goodness of which the Apostle speaks is plain but that he giveth the thing thereby is denyed Ver. 5. shewing what abuse is made of it by impenitent hearts and such who by providence have the Gospel preached unto them Repentance is not given to all where Christ is preached 2. That which I charged was their disclaiming a godly remorse or sorrow viz. in the godly Remorse properly Remorse what and strictly is the biting and sting of conscience by upbraiding guilt this believers are freed from Heb. 10. 1. and 22. And Francis Howgill in the account he gives of his dark condition * The inheritance of Jacob c. by F. Howgtll page 8. will hardly finde a sound Protestant Preacher who ever told him sin was taken away by Christ but the guilt should remain while he lived and brought him the Saints conditions who were in the warfare to confirm it for such a remorse is for them that are unpardoned and unsanctified and shall so continue while they live and the warfare of justified sanctified believers as such is onely with the sin that deserves guilt and hell not with guilt it self Because sin is pardoned and the reigning power removed the Saints are to rejoyce and give thanks but that sin remaineth and the roots of all their old pranks and wickednesses now brought to remembrance are not perfectly mortified this is matter of repentance and godly sorrow all their days R. F. tells me I have uttered another lye in saying they disclaim godly sorrow Rep. 1. Where was the first lye or one to which another was added Hitherto the honest godly conscientious Reader who is also judicious I trust will finde none 2. That my charge was true will further thus appear They that all along disclaim in-dwelling sin in the godly which is the chief matter of their grief disclaim Godly How Repentance is decryed sorrow R. F. and others disclaim in-dwelling sin in the godly what follows but the truth of my charge Again They that cry down the doctrine and practice of continual sighing and groaning under the roots and remnants of sin they disclaim godly sorrow But R. F. and his associates de-cry the doctrine and practice of sighing and groaning all our days under the burden of sins remainders as Section 20. was evidenced and elsewhere Therefore they do disclaim godly sorrow If R. F. his simple hearted Reader say but we must believe him he saith they do not so and so I ask then what meaneth he by godly sorrow which I never called remorse but seeing they used the term I called the sorrow of the godly a godly remorse or sorrow using the word at large for no other but grief in the affection not for gripes in the conscience and in whom doth he not disclaim it Haply the simple heart will say he meaneth sorrow for sin as sin past and present past defilements present stirrings and inclinations to sin Doth he so then he must deny his doctrine of present perfection true of some Saints you will say but then he disclaimeth godly sorrow in the rest that are already perfect and free from the matter of sorrow as I said above and so he will put them if not himself and some imperfect ones among the ninety nine that need no Repentance which yet is not so with them in reality but in supposition If you say
No reason is given for his denial of sprinkling Infants with water which I called Sacramental water but he puts it upon a Quere Canst thou prove it Rep. What I affirm and practise I am not without grounds of proof from the Scripture as touching these three things 1. Sacramental water or Baptismal water or Baptism with water let it be called any of these it matters not which 2. Baptism of Children or Infants 3. A sprinkling Baptism or application of water by sprinkling or putting water upon the party baptized First What more clear then the appointment and use of Baptism with Water proved water-Baptism 1. Water was appointed by God to be used as the outward material sign of inward spiritual washing and cleansing by the Blood and Spirit of Christ John 1. 33. He that sent me to baptize with water c. 2. Where there was much water there were many baptized and the sooner dispatched as not onely at Jordan but in Aenon near to Salim John 3. 23. and at Jerusalem Acts 2. 41. Where there was no water the ordinance could not be administred and therefore the Eunuch till he came where water was called not for it Acts 8. 36. See here is water what doth hinder me to be baptized Philips answer If thou believest with all thy heart thou mayest hath no such intendment as * Martin Mason in his Reply to Jonathan Johnson p 8 one puts upon it to intimate water-Baptism to be a thing indifferent nor any such sense as he would dawb upon it with his untempered morter viz. As much as if he had said If thou believest outward water to be necessary to salvation thou mayest be baptized c. For the Eunuchs Reply out of which the scope and sense of Philips answer is to be gathered is not touching his faith of the necessity of water of which he stood convinced that the use of it in Baptism was an ordinance but respecting his faith of Jesus Christ to be the Son of God 3. When the inward Baptism of the Spirit and that by extraordinary gifts of Tongues was obtained it sufficed not but the ordinance of Sacramental-water must be obeyed Acts 10. 47. Can any man forbid water that these should not be baptized c. And ver 48. He commanded them to be baptized Whosoever is against Baptismal-water forbids or denies that which Peter by the Lords authority dares any man to forbid 4. When Paul baptized Lydia and her houshold the Jaylor and all his Crispus Gaius and the houshold of Stephanas what was it but with water He could do no more then John Baptist except in exercise of gift of tongues and miracles and laying on of hands upon those that were baptized before Acts 19. 6. with 4. 5. Baptism with water is by Christs institution to continue Mat. 28. 19 20. opened as long as Christs presence is with the Apostles or such as teach the same Gospel they taught and make Disciples as they did which is to the end of the world Matth. 28. 20. The words * in the Greek are the same with them in Mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 40. * except a small variation of the Preposition and Case or addition of a Pronoun so shall it be in the end of this world which is not the end of the Age wherein the Apostles lived but of all Ages then and yet to come And that baptizing with water is meant in Matth. 28. is clear enough because Christ reserved the gift of the inward Baptism to himself but he commandeth his Apostles and Ministers to give forth the outward as subservient to his saving ends and purposes And although we prefer the inward before the outward part of one and the same Baptism yet we must not reject the outward part because the inward is to be preferred It will not excuse R. F. * Page 20. or any man to tell us Yet Baptism by one Spirit we own while water-Baptism is wholly dis-owned Nor do the Scriptures which he produceth for the Baptism by the Spirit exclude the Baptism with water 1 Cor. 12. 12 13. The Apostles scope in 1 Cor. 12. 12 13. cleared and vindicated the Chapter is to press on to a right use of spiritual gifts by every member for the good of the whole body as from other Arguments so from this ver 12. The body is one though the members are many How is it proved that the Church is one body because ver 13. by one Spirit are we all baptized into one body Hence the force of his Argument for right imparting of gifts If we all agree in the same Spirit and are taught by one Spirit and baptized into one body why should not our gifts be used for the mutual good of the members the whole and every part of the body Now what is in the inward part of Baptism among other things incorporation that is held forth by the outward part Water-Baptism declares and ratifies our being set ingraffed and joyned to the body mystical Ephes 4. 4 5. There is one Body one Lord one Faith one Baptism Is it Ephes 4. 4 5. vindicated enough for R. F. to mention this Here is nothing intended against Baptismal-water by the Apostle what ever be mens intentions now adays It 's a wresting of the Scriptures though the bare words be but mentioned to quote them for another end then they were written Both the inward and outward washing are appointed by one Lord to confirm one and the same Faith and they make but one and the same Baptism which consisteth of the sign and the thing signified He that would divide them or more then distinguish them crosseth the minde of the Lord Jesus Whatsoever R. F. addeth Such as are baptized into Christ have put on Christ and that we witness as doth the Scripture which is not contradiction Gal. 3. 27. The Scripture witnesseth the Gal. 3 27. vindicated outward part and the inward and the Apostle intendeth both in this place for pressing faith in Christ alone for Justification without dependence upon any of our acts in obedience to the Law he draweth an Argument from Baptism the outward part as well as the inward As many of you as have been baptized into Christ have put on Christ for Justification alone as if he should say Ye did sacramentally put on Christ in Baptism you must not now put him off and be clothed with your own rags again in stead of his robes He that denieth either part of compleat Baptism as the Scripture expresseth it of Water and of the Spirit hath so much Contradiction to the Scripture in his denial Secondly As to the Baptism of Infants what ever R. F. Infant Baptism Christs institution thinketh with many others that it is an Invention and none of Christs Institution The grounds from Scripture for the Affirmative must be raised otherwise then he undertakes it ere I will clear him of his Christ and
natural and bodily food He was the weaker who confined himself to some particulars as onely lawful viz. Herbs c. This Scripture of the Apostles preferring righteousness c. before meats and drinks is impertinently and sinfully alledged to contradict the observation of the Lords Supper wherein he will be remembred by the use of natural bread and wine till his second coming 1 Cor. 11. 26. As oft as ye eat of this bread 1 Cor. 11. 26 cleared and drink of this cup for natural substance the same with other bread and wine but for signification and assurance different ye do shew by such a use and participation the Lords death till he come That clause till he come and others of his coming are usual in the New Testament to denote his second and glorious coming visibly in our nature If I will that he tarry till I come c. John 21. 22. So shall also the coming of the Son of man be Mat. 24. 37 39. Even so come Lord Jesus the voice of the Bride and of John echoing to Christs Surely I come quickly Rev. 22. 20. 2. Although wheat-bread and red wine be not souls food alone and by themselves yet stampt with the Lords Institution his word of promise This is my body This is my blood with his word of command Do this c. and this done in faith accordingly in and by them Christ doth feed our souls If the sacred signs of the Old Testament had this significancy and excellency that in respect of what was represented by them they are called spiritual meat and spiritual drink 1 Cor. 10. 3 4. Manna was appointed to feed the faith of the Fathers and Water out of the rock to refresh their soul-faith surely the blessed signs of the New Testament come not short of such spiritual significancy and excellency which they have not from themselves but from Christ the institutor and ordainer of them who will and doth make them souls food instrumentally because he thereby and therewith gives forth himself to be their assured food and nourishment But saith R. F. * Page 20. for a close He is my meat and drink and food for my soul to feed on and for such as are in him John 6. who is the bread of life Rep. But how he doth not tell us onely he saith it is so and I wish it be so and that he doth not feed upon ashes nor that a deceived heart doth lead him aside nor that a lye be found in his right hand I 'm sure it is in his tongue or pen who shall say or write Christ feeds not souls by wheat-bread and red wine 1. It is a true exposition of John 6. which we hold up against the Papists that all along that Chapter Christ speaks not of the Sacrament called the Lords Supper consisting of sign and thing signified outward and inward matter but onely of his natural flesh and blood given and shed for all that eat and drink him spiritually or by faith which daily they may and ought to do Believe and thou hast eaten as was Augustines counsel and encouragement of old to the Christians in his time 2. It is a proud and disdainful practice altogether to reject the use of wheat-bread and red wine or any fruit of the vine frequently as a help to memory faith love and all the graces of the inner man especially by fresh remembrance of Christs death in the application of the signs to be strengthned in believing our interest and propriety in him that we may feed the more strongly upon him and live chearfully by faith every day and hour By this time me thinks I hear James Nayler crying out of divisions about the form * Love to the lost pag. 43. of the Lords Supper which the worlds Teachers and Professors are all out of and have lost and the power also and then spreading his new cloth that I hinted at before as some wet napkin over a Corpse so he over his new Communion Table and then sets on his new-transformed Supper and what 's that Hear if you can and read without their trembling but in true fear take notice of his horrible delusion For the sake saith he * Pagâ— 45. of such who are lost in this thing and troubled in minde concerning it what I have James Naylers transmutation of the Lords Supper received of the Lord that I shall declare unto you which all shall witness to who come to partake thereof as the truth is in Jesus Christ If you intend to sup with the Lord or shew the Lords death till he come let your eating and drinking so oft as you do it be in remembrance of him and in his fear that at death you may witness to the lust and excess c. If this man were not lost himself could he write thus wildely falsly impudently or minister such a miserable comfort to a troubled minde Why where will the poor lost simple soul say is the fallacy wildeness impudence The fallacy in this that by eating and drinking as oft as you do it he meaneth your ordinary meals of Breakfast Dinner or Supper for so he expresseth it Page 43. This was to be done at all seasons when they eat and drank The wildeness in this For the sake of such as are lost and that at death you may witness to the lust and excess The impudence in this that he saith He received it of the Lord and to avoid excess and of becoming reprobates in the faith it was * Page 44. that the Lord Jesus commanded his Disciples in eating and drinking to shew forth his death till he came And this was that the Apostles received of the Lord and so practised till he was come to them and then * Page 46. they continued it for their sakes who were weak in the faith to whom he was not yet appeared What His colourable Reasons dis-colouâ—ed colour will the lost simple soul say hath he for all this He hath something surely to set forth his new dish First He thinketh * Page 43. this Lords Supper was done and instituted by Christ as they sate at meat and did eat Mat. 26. 26. Mark 14. 22. But must it therefore be confounded with every ones common ordinary meal That Supper which he instituted a new was if Luke 22. 20. be consulted after the Paschal Supper and Paul saith 1 Cor. 11. 25. after he the Lord had supped yea after he had risen at the end of the Paschal Supper John 13. 2. he took a towel washt his Disciples feet sate down again ver 12. and had given the dipped sop to the Traitor who upon the receiving of it went immediately out ver 30. and came in no more But now Christ and his chosen ones are alone they not having removed the Table the Lord enters his Sermon John 13. latter end with Chap. 14. 15 16. and having taken bread and then the cup he either prayed
or not it would something savor of an humble spirit But as some deem this exercise of the gift of Prophesie too high for a believing brother so he and those of his Spirit not in this guided by the Spirit of God think it too low for themselves and all other Teachers and therefore whosoever are not taught as immediately as the Apostles of the highest Form are no Teachers with them Hence he addes * Page 22. And thou that art not taught of him shews that thou speaks a vision of thy own heart and not from the mouth of the Lord. This is his judgement but erroneous enough and contradictious to the whole Scripture as not being the mouth of the Lord. And if I affirm as I did the true Prophets studied the Scripture True prophets studied the Scripture that is my imagination Rep. The true Prophets were either under the Old or New Testament before or since Christ 1. Before some of them studied the word who were at other times immediately inspired as I instanced in Dan. 9. 1. Dan 9. 1. vindicated If Daniel understood by books he read and considered what he read in those books what was prophesied of the captivity when it began when it should end and the writings of Jeremy were the Books as Daniel himself tells us by which he understood the number of the years c. Others were trained up in a ordinary way in the schools of the Prophets under Samuel at Ramah 1 Sam. 19 under Elijah at Bethel and Jericho although the Lord added impulses and inspirations more then ordinary and more immediately to some of these afterwards this is none of my imagination If R. F. goes on to charge it I shall still lay his Scripture-contradiction before him and at his dore it will lye till he repents of it for he chargeth not falshood upon me but upon the word of God whence I demonstrate what I affirm 2. Since Christ the true Prophets studied the word The Scriptures studied Gods Spirit going along therewith made them Prophets in ordinary of whom Paul speaks 1 Cor. 14. as it fitted A pollos and Timothy for Evangelists what hath R. F. to say against it no prophesie of the Seripture came in old time by the will of man then not studied but holy men of God spoke as they were moved by the holy Ghost and the Scripture is of no private interpretation Rep. 1. By prophecy of Scripture 2 Pet. 1. 20 21. is 2 Pet. 1. 20. 21 vindicated meant the word and minde of God declared in writing God lest it not to mans will what and when and how he should write his Canon But he did immediately inspire and dictate to the Pen-men of Scripture matter maner and time It follows Scripture is to be studied because inspired of God not because the Secretaries of the holy Ghost wrote by his immediate inspiration therefore the Prophets and Teachers are not to teach others but as they are immediately inspired But it will follow from hence and make against R. F. as it did in the first Section and the sixth that if there is nothing of the will of man or private-selfish meaning and sense in the Scripture then is it a rule for Teachers as Scholars and they that will teach sound doctrine must teach from and according to the Scripture and therefore had need study and meditate on the Scripture that he may be a right man of God the title of a true Prophet throughly 2 Tim 3. 17. furnished to all the work of a Minister as of a Christian 2. This truth is not onely given forth by sound consequence but directly and expresly the will of God is laid down 1 Tim. 4. 15. Meditate upon these things Timothy an Evangelist must study that Epistle which Paul wrote to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him and be wholly in them he must be taken up altogether therewith referre all his studies bend all his thoughts to the knowledge of the Scriptures And 2 Tim. 3. 17. with 16. All Scripture is given by inspiration of God c. that the man of God the minister of the Gospel may be perfect i. e. have a sacred library to converse with in all ages and be made a compleat Scholar able to teach reprove instruct and comfort out of Scripture store and furniture Hence we Bonus Textuarius bonus Theologus use to say A good Text-man a good Divine or an able man of God and he is likely to be a light and treacherous Prophet who slights the meditation of Scripture-Text and speaks onely quicquid in buccam venerit what comes next to his tongues end A fourth sort of ministers are Pastors and Pastors and Teachers mediately taught Teachers who having the grace of God and gift of prophecy are called out from among the Brethren to office and oversight of the flock as Bishops of the Lords institution These were not so immediately taught that I can finde in the Apostles times but rather by means and ways of the Lords appointment they were trained up and fitted for the office as by the exercise of their gift of Prophecy before-hand 1 Cor. 14. each Church being as a School of the Prophets and that of Corinth eminently so by their submission to tryal at election 1 Tim. 3. 10. And besides none but disciples of some years in nature and standing in grace and profession were called to the office of Pastor or teaching Elder now such disciples were first taught of others of catechized instructed in an outward way hence the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek word for disciple comes of another that signifieth to learn by outward teaching Those that heard John Baptist were first called disciples whereof Andrew was one Simon Peters brother John 1. 40. They that heard and followed Christs Sermons were also called disciples and so we are all believers and members of the Churches till at Antioch they were also called Christians disciples as taught outwardly Chrians as anointed with the Spirit and partakers of Christs grace and gifts And such being chosen who were outwardly as inwardly trained up I conclude immediate teachings did not onely furnish men for a Teachers or Ministers function but mediate ways also which is both a warrant for them that desire the office of a Bishop first to study the Scriptures and an encouragement also for Churches to covet gifts and chiefly that they may prophesie and for University Scholars to give up themselves to present catechizings and exercises after Sermons as they have begun in the Colledges for the better storing of them with grounds of knowledge and discovery of such disciples as the Lord hath begun to teach inwardly by and with outward teaching that they may be issued forth for service in the ministery after grounds laid in their understandings and some experimental work of grace approved of if it might be in some of the Churches of Jesus Christ And oh that to this
to civil honor required in Scripture R. F. * Page 2â— answereth Civility and Honor we own and knows to whom honor is due to whom it is not Rep. But who will believe him if none make it out by Argument better then he doth and if his practise be no better then his doctrine it is like to prove but poor honor and not such as the Scripture requireth 1. Saith he If I honor a proud man for his pride I dishonor God in so doing c. Rep. Who calls that calls from Scripture for honor to any for their pride and covetousness and oppression This is but a shift of R. F. Is not the ordinance of superiority in State Church Family set up among men to be honored and cannot men set up by that ordinance be honored but Civil Honor due to superiors they must be honored for their sins Sin we all know is a reproach to any person as to any nation But the relation wherein God hath set them above others is an honor to them put upon them by God himself and are not they to be honored as and so far as he hath honored them viz. as Magistrates as Ministers as Parents as Masters considered abstractly from their bad qualities and onely lookt upon in their place of superiority representing God and bearing his image of authority which though lost by the fall yet God hath given back in some respect to all men Hence the Rule 1 Pet. 2. 17. Honor all men all men as men not Beasts and some men as preferred by the Lord before other But saith R. F. 2 All men that are joyned to the Lord and walk in union with him and his seed I honor and love and this I speak in sincerity Rep. This is no demonstration of giving civil honor or knowing what belongs to it which was-by him at first professed Did R. F. not onely speak but act this in sincerity yet there is an ignorant simplicity mixed with his sincerity while he thinketh that love to Saints must exclude his love to other men and if he can love his enemies as he saith To all as men civil honor is a branch of love to be given to them that are not joyned to the Lord and walk with him though they be his enemies which of the martyrs refused to give civil honor to their persecuting enemies when called before them But saith R. F. again 3. To follow foolish idle fancies to worship men with cap and knee and flatteries as the Serpents seed do and which thou pleads for we do that deny and against it testifie Rep. Here he still mingleth the corruption of the act with the act as if they could not be separated If onely he denies foolish idle complements for insinuation sake and in a way of flattery that we deny also but to judge the honor of cap and knee taken by it self and given to men of place as inseparable from folly fancy flattery is to deny a part of that civility and honor which himself seemed in general to allow 4. How can ye believe that seek honor one of another and seek not the honor that comes of God alone Joh. 5. 44. Rep. As 't is a sin to be ambitious of honor among men and a compound sin to be careless of Gods honor while we hunt after our own and that by indirect means so 't is a duty to go one before another in giving honor Rom. 12. 10. yea 't is a duty and no sin to take the honor that God hath given to the place and relation wherein he hath set us Preferring of creature and self honor and to hold up that with neglect of Christ rather then take that honor which God gives to every man upon receiving of Christ is that which our Lord condemns in that place of John But suppose John 5 44. vindicated a Magistrate Master Parent hath not received Christ that Scripture doth not interfere with the fifth Commandment nor simply forbid receiving honor one of another but onely such as the worlds friends give and take upon a worldly account and not with respect to the ordinance of God who hath stated and ordered it where how by whom and to whom it is to be given and of whom it is to be received R. F. addeth 5. What the Scriptures do allow we do know without thy ranking together Rep. I had mentioned some Scriptures concerning civil Titles of honor given to Magistrates Ministers Fathers Masters which this man denies not but that the Scriptures do allow and he and others know but he doth not say he alloweth what he knoweth Now to him that knoweth what is good and approveth it not and makes not confession of it when called to it to him it is sin with greater aggravation I shall now unto the rank of Titles bring in a File of Scriptures for civil gestures of Reverence and due deportment of the body to know whether they will allow them or no and practise accordingly if not the whole File shall discharge against them another day for their pride negligence and contempt In Scripture we shall finde bowings of the knee and body of several kindes some from base fears as Sauls to the devil 1 Sam. 28. 14. some Gestures of honor some bad base and Idolatrous of base flattery as Joabs to David 2 Sam. 14. 22. Cushies to Joab 2 Sam. 18. 21. of Davids subjects to Absalom and Absaloms to them 2 Sam. 15. 5. Some of Idolatry such as Amaziah acted when he bowed himself to the gods of the Edomites 2 Chron. 25. 14. all these kindes we know if R. F. doth not and we disallow the practise upon such reasons though we approve of the history of the Scripture as true because they were against a Rule of Scripture but how by the way will these rise up in judgement against those that deny what is required by a Rule If some have bowed for wicked ends some to Idols some to devils how will they condemn the stiff knees and stout stomachs that will not afford it for the ends and to the persons which the Lord hath designed and marked out as honorable There Some civil and good maners are bowings of the knee and body which the Scripture makes mention of with approbation being agreeable to the Law and Rule of the fifth Commandment Such as that of Abrahams bowing to the heathenish children of Heth Gen. 23. 7. in a civil neighborly way And bowings to Rulers and Magistrates as Jacobs sons to Joseph Gen. 43. 26. 28. according to Josephs two dreams of their sheaves bowing to his and of the Sun Moon and stars making obeysance to him Davids bowing to Saul though a wicked man 1 Sam. 24. 8. as well as Mephibosâ—eths Abigails 2 Sam. 9. 8. 1 Sam. 25. 23. 2 Sam. 24. 20. 1 King 1. 23. Araunahs and Nathans bowing to David a good man and pious Prince Again there want not instances of respect and honor
men called Quakers are dealt with the more abusive they are If any do make ingenuous confession as the 42 Ministers Pastors and Preachers of their failings the more readily they will hang them up in a legal way without any Gospel-mercy And if we grant they speak a truth sometimes they would make the world believe they speak all truth at all times when as hitherto so many lies as R. F. for his share hath charged upon me and hath proved none nor will be able God still keeping me and guiding my Tongue and Pen to make good a proof so many slanders will by the Lord be set upon his score and account The Lord himself rebuke him in time savingly and to purpose even to the manifestation of the purpose of his love to do him good for ever 3. Head of Self-contradiction Concerning the light within them Section 11. I Noted how from John 1. 4. and 9. they dreaming of a Christ and Saviour in all deny the sense to respect the natural light of every man and yet speak of their own living in a natural condition for several years And R. F. both blindly and boldly answereth If we do we have warrant for it for it is the light supernatural John 8. 12. John 8. 12. cleared Rep. What if Christ speaks of supernatural light given to believers and his followers John 8. 12. doth it follow that he speaks of such a light John 1. 4. 9. a blind and bold consequence it is neither modest nor true The Evangelist indeed speaks of him chap. 1. 4. 9. as the Author of light which is given to every man and He of himself chap. 8. 1â— as the fountain of light which is given to some men but although the giver of light be the same the light given and way of giving is different in its proper form and kinde First the light given to all men John 1. 4. and 9. is a dim Difference of every mans light and the believers light light and as the light of the Moon cold and insufficient to salvation unable to make discovery of the true Saviour the light given to some men is the light of life a quickning light as the light of the Sun a saving light Secondly for the way of giving Christ as God as hath been shewed in the first part of this Reply gives reason and common judgement about some things to all men but as Mediator he gives onely to some men that saving supernatural light or light of supernatural things in a saving way which effectually brings them into a gracious life and unto a glorious life R. F. goes on * Page 26. If one of them did say he lived in a natural condition before his conversion is that such a strange thing and then he instanceth in Paul Gal. 1. and others with him 2 Cor. 4. 6. who had given them the knowledge of the glory of God in the face of Jesus c. which is a mystery Col. 1. 27. But tels me I am minded to cavil on purpose against the work of God c. Rep. 1. All this doth not salve the contradiction viz. of every mans having a supernatural light from his coming into the world a light of life which is saving and yet yield his as others living in a natural state at that time when he hath such a light 2. It is not strange to me that unconverted men should live as they are natural and carnal but it was and is strange that men will grant a natural life and condition lived in for several years and yet imagine a saving supernatural light in every such man as if every man brought a Saviour with him into the world at his first birth That every man hath a Pope in his belly I have heard and believe that he hath roots and seeds of all Antichristian doctrine of all heresie and sin in him from and by his first birth of men as men sinning in Adam this is not strange But that every mans light should be accounted supernatural and saving light and nature accounted grace though it be not strange to Pelagians yet it is strange to me that professors of the Gospel for many years should now interfere and halt and limp as they do and be bewitched with this notion If the Apostle Paul and others as R. F. granteth were natural before they were spiritual what a contradiction is it to their doctrine of every mans light as they state it and account it in a degree spiritual while the best Saint upon earth is no more but spiritual in some degrees of light and holiness 3. This is neither my cavilling against Gods work nor envy at the breakings forth of light as he would make men believe but a naked representation of his and others fallacies R. F. thinks he had in the words before laid in a sure proof of my cavilling and envy for thus he wraps up his argument * Page 26. He commanded the light to shine out of darkness c. and if it had not been there in a mystery Col. 1. 27 how could it in them have been so after manifested in them but that thou art mindeful to cavil on purpose c. Rep. 1. Here is a piece of the mystery of Iniquity as subtle as Christ for salvation not in every man any the Antichrist of Rome hath in his budget viz. The light of Christ for salvation which the Apostle speaks of 2 Cor. 4. 6. and Gal. 1. 16. Gods son revealed in him and Col. 1. 27. Christ in you was there and in them twice repeated by R. F. for emphasis sake that is it was in the hearts of Paul and the Gentiles as of every natural man before their conversion for as my Antagonist reasoneth If it had not been there c. how could it in them have been so after manifested but if he will have patience to hear I will tell him A thing may be manifest at the very coming in to a place that was not there before A Sun-beam makes it self manifest at its first breaking into a dark room where it never shone before Christ for salvation was not in the heart of Paul till God revealed him to him and in him Christ by his Spirit of grace was not in the Gentiles before their conversion Ephes 2. 12. They were all at that time without Christ and without hope Christ therefore was not in them while they were in a natural state as he was when they were sanctified viz. the hope of their glory Were it as this man imagineth Mysterious Absurdities The grace of the Gospel is but a manifestation of natures light A natural state is but grace under an eclipse The light in every man is their little Savior and at their conversion it becomes their great Savior for now the Sun is come out of the eclipse But 2. To assert Christ-mediator to be in natural men is contrary to the Apostles sense and to these mens plain words
him also even of strong Paul and of weak Paul strong in the Lord weak yet in and of himself and willing to glory in this that he knew himself to be weak and nothing As he * M. Nicholas Price of Lyn-Regis that said when he had attained to no small measure of mortification in the eyes of others I thank God I know my self to be a sinner while these proud up-starts think many of them have reached to the highest pitch of Perfection 3. It is Pride that hath bred and doth feed and nourish their opinions and practises What makes them level Legal and Gospel-light but Pride The light which every man hath saith William Deusbery i Christ exalted page 26 is not common to man by nature it is the great gift of God the Grace that hath appeared c. The truth is Every mans light where the Gospel comes not is neither for degree nor kinde the same with Gospel-light it is but a shimmering of the Laws light a gift of God indeed but no such great Gift as the Grace of our Lord Jesus Christ or as the doctrine of that Grace Every man writes E. B. k True faith of the Gospel of peace p. 18. hath that which is one in Vnion and like the Spirit of Christ even as good as the Spirit of Christ according to its measure A proud elevation of the fallen posterity of Adam either exalting the gifts of the Spirit as high as the person of the Spirit or levelling the high and peculiar Grace of the Spirit in true Saints with the low and common work in every man Weigh but what J. Nayler hath in his Answer to Math. Cuffin l Light of Christ and word of life page 19. and see if there be not wicked Pride God is at liberty to speak to his people by them viz. the Scriptures if he please and where they are given by inspiration he doth so And so he is at liberty to speak by any other created thing as to Balaam by his Ass As if God did not speak constantly by the Scriptures the voices of the Prophets * Acts 13. 27 and Apostles though his people are not always alike affected with and by them nor doth the Lord give the same impression from the same Text at one time as at another or as if all the Scripture at all times were not of divine Inspiration and as if he would have his disciples with himself ascribe no more authority to the Scriptures then to Balaams Ass 4. Unbelief begets and procreates all their Errors and their love of Error with their derisions of the Truth How come they to slight the Scriptures and the Ordinances of Christ They have lost that first faith or never 1 Tim. 5. had any concerning their Institution and Authority or the efficacy of the Spirit put forth by them Would they else judge it Blasphemy m To all that would know the way p. 4. for any to say the Letter or Scripture is the Word of God when as 't is that which the Spirit dictated and hath ever blessed and prospered to his own purposes Would they else scribble and quibble as they do n Ibid page 8. Thou that sayest thou had not come to repentance if thou had not known the Letter thou deniest Christ The Scripture is say they A Declaration of the Spirit but the Spirit is not in it A Declaration of Power but the Power is not in it And why is not the Spirit and Power in it this is nothing but the voice and spirit of unbelief which makes them so to judge How like a Pelagi-Arminian doth J. Nayler speak o Answer to Quakers Catechism p. 24. Who hath the Spirit hath an infallible guide in matter and maner if he keep to it And I know that so far as any are led by the Spirit it guides into all truth if it be not erred from Whence come these ifs but from unbelief What Luther said of his Popish Devotions is true here We always prayed in Colloq mens Popedom conditionaliter with condition uncertainly and at hap-hazard And upon such a hazard do these ifs run mens salvation beside the pride of such ifs determining all Grace the Spirits infallible guidance and what not upon the will of man and his improvements Whence is it that they speak with such disparagement of Christ dying at Jerusalem but from unbelief Had Ed. Burrough a Faith working by love when he sounded his Trumpet p A Trumpet of the Lord sounded out of Sion by E. B. page 17. and upbraided all that are called Presbyterians and Independents with their feeding upon the report of a thing done many hundred years ago They that believe not that word John 6. 53. will not tremble at it Did those called Presbyterians and Independents more heartily feed upon Christ who dyed and as he dyed above sixteen hundred years ago by faith every day and meet ofter at the Lords Table in faith and love they would be more strengthned in one against their common enemies 5. They do subtilly couch many Errors under specious words of Truth or terms that are ambiguous and of a doubtful sense q The inheritance of Jacob page 24. The Righteousness saith Francis Howgil whereby the Saints of old pleased God and was accepted was wrought in them the same that is now wrought in the Saints by Christ As if God were not pleased with them as clothed with the imputed righteousness of Christ or they would have that which is within the Saints to be that which is imputed to their pardon and acceptance whereas God is more pleased with that which Christ wrought for them then with what he worketh in them Yea that which Christ wrought in his own person and in that flesh which he assumed is that alone which the Father accepteth and imputeth to their Justification Not but he is pleased with his own work in us in a way of Sanctification and Service That seems very fair which Alexander Parker hath r Testimony of God p. 4. It is an inward work that every one must know and witness if ever they know true peace and rest But let all know that the work within is not the ground and purchase of their peace but the blood of Christ alone and his obedience although it is a witness and an evidence and yet every inward work is not an evidence or witness of peace with God but that alone which is the New-birth or true Sanctification and the parts of it flowing from and inseparably attending and accompanying the Believers union with the Lord Jesus Light saith Tho Lawson Å¿ Lip of truth c. page 45 and 47. is the same in him that hates it and in him that loves it And again Grace is the same in him that turns it into lasciviousness as in him that is taught by it The same seed as fell on the good ground fell on the high way