that can neither properly be called the Word nor are they words of God as what the Serpent said to Eve Pharaoh to Moses false Priests and Prophets in the true Prophets dayes many things and accusations which the Jewes said to Christ Were these the Word of God Mayest thou not here see thy error and confusion Priest There is nothing so much commendeth the necessity of the knowledge of Scriptures and Learning as the horrid detestable absurdityes which men unlearned c. wresting Scriptures to their own perdition however they revile Study of Scriptures and Learning Answ. There is nothing more discommendeth things and the Priests Way of Learning and Studying the Scriptures as your perverting and abusing them for your own ends and turns and the Pâ—iest making a Trade of them by their Learning and must people depend upon the fruits of your Study and Learning to know the Scriptures And yet other whiles they must expect to find Eternal Life in the Scriptures to be made Wise unto Salvation by them What contradiction's here But if the Scripture given by Divine Inspiration be profitable to the man of God and by the same Inspiration be understood and make Wise to Salvation through Faiâ—h and that the Spirit of Truth lead into all Truth then wee 'l not be beholding to thee and such as thou art for your Learning and Study who deny the immediate Teaching of the Spirit and so are but still unlearnd as to the things of God And why doest thou villify us as unlearned and make a flourish as if thou art some Eminent Learned man This shews thy Shallowness Pride and Conceitedness And were not Peter and John unlearned men and so accounted by the Learned among the Jewes Yet were full of the holy Ghost and learned by it Wouldst thou and thy Companions limmit the Gift of God or a right understanding of Scriptures to your natural drossy Learning and imaginary Study O! The Lord hath raised up and brought to light that Life and Spirit which has brought many to see thorow you and your corrupt Learning and Babylonish stuff And whereas thou dost villify and jeer upon these words Viz. That the word which the Bereans received with all readiness of mind and the Scriptures which they searched are two things and sayest I purposely pass by that which follows Viz. Whether these things were so Answ. Are they not mentioned distinctly as two The Word they received c. the Scriptures they searched to see whether these things were so Now there was more in Preaching then bare words or Scripture For their gospel came not in word onely but in Spirit and in Power which when that had touched their hearts and they had received a sence of the Spirit and Life which the Apostles were Ministers of this prepared them for a further understanding of things and matters relateing to the Testimony of Truth and of the Scriptures when they searched them in that weak state wherein they were at first receit of Truth for a further or additional confirmation of their understanding of things declared upon Scripture account touching Christ but if according to thy sence the Word which they râ—ceived with all readiness of mind and the Scriptures which they searched to see whether these things were so were but one thing then Is it good Doctrine to say that when they received the Word with all readiness of mind they searched the Word to see if those things in it were true or to try the truth of them How then was it received with all readiness of mind Or was it the Scripture which they received with all readiness of mind and thâ—n when they so received them searched them to see whether those things where so Is this thy excellent Logick If so then thy Doctrine runs thus They received the Scriptrues with all readiness of mind and they searched the Scriptures to see whether the Scriptures were so or for proof that the Scriptures were true they must search the Scriptures to prove them true by themselves Will this be admitted of as excellent Logick in your Schooâ—es to prove an assertion by the same assertion and to beg the question in controversie If so then in all points asserted and disputed of it is so because it is so will serve for proof Priest The Word you say is one How can it be called those things Answ. If the Word which I say is one cannot be called those things thâ—n it proves what I said befâ—re that the Word and Scriptures are two things and that their receiving the Word with all readiness of mind was inward but the Scriptures are outward which they searched after they received the Word Priest Are the things written in the Scriptures and the Scriptures two things What excellent Logick is this Answ. If they be not two things and yet the Word which is but one and those things contained in them be two things How are the Scriptures the Word seeing the Word and those things are two Yet here again thou shâ—west very little Learning as professed by thee for the Writing and the things written of are two things as well as Scriptures and the things contained in them for there is the thing containing and the things contained according to the distinction of them and some of your selves Priest Or ye must take the Scriptures in the abstract for the writen Characters as distinguisht from the things that are writ so nothing can be either searched or found in a number of Characters Answ. I know of none that appear so ridiculous as to search them meerly as a number of Characters so abstract to prove things or matters but to search them for those things or declarations contained in them which appear to the eye of the understanding and not to the outward eye in the bare Characters and yet Scriptures signify Writings Priest Whereas ye ask whether I think none hath Faith so none shall be saved but those that hear the Scriptures by the outward ear or can read them What God may do or doth in an extraordinary is not the question for his absolute Soveranity in his dispensations of Grace is not tied c Answ. Then God and his dispensations of Grace are not limitted or tied as many other times thou and others of you seem to tye up all now to Scripture for Life Eternal for Faith c. other whiles to your Interpretations Learning and the fruits of your study but the way to God and Salvation is Christ And no man comes unâ—o the Father but by him nor none comes to the Son but by the Fathers drawings which are known in the Spirit and Light by which we have access to God Priest The Scriptures search the thoughts as an Instrument and Christ is the principal searcher Answ. That 's Christ or the Word of God which is a discerner of the thoughts and intents of the heart that searches the heart And it s the Lord God of hosts that telleth unto man
thou knowest not which as before was answered thee makes for their imagination of a Purgatory but if the Papists hold that some Believers are free from all Sin and perfected in this Life therein they outstrip thee and the Priests who would exclude all Believers from perfection and freedom in this Life Pr. Ye say that all men have a like Light and Grace some do attain to salvation others not which proceedeth not from any difference of Grace given by God but that others have better improven the Light given to all which improvement must indeed come from free will Ye hold Merit You are not so ingenious as Papists An. Concerning Grace being given alike to all if thou intendest in measure or quantity thou hast vainly made repetitions without ground against us but as for the improvement of the Grace it comes not from free will as falsly thou hast said but from the capacity the creature is put into by the Grace it self for mans will is not made free of it selfe but by the Grace or Power of God which worketh in man to will and to do But and if somes not attaining of salvation is because it s either from a difference of the Grace given by God or for want of sufficient Grace given by him according to thy Doctrine then this charges the fault upon God as being partial and the occasion of some mens destruction contrary to that saying of the Prophet He willeth not the death of a sinner but rather his return c. Pr. That the Light that Christ enlighteneth all men with is sufficient for the knowledg of the mysteries of the Kingdom is contrary to Scriptures An. Nay It is not contraâ—y to the Scriptures that the Light of Christ in men is sufficient for the knowledg of mysteries of the Kingdom savingly in that t is sufficient for believing leading out of darkness and to receive the Light of Life And they from whom God hath hid those mysteries are such as disobey the Light and shut their eyes against it as Christ said Their eyes have they closed c. least they should see and be converted and I should heal them All which doth evidence the defect and fault not to be in the Light of Christ but in them that disobey it Pr. The natural man cannot know the things that are of God he hath no sufficient Light to know that which he cannot know An. That therefore he hath no sufficient Light is no true consequence for then by this none have Light sufficient whilst in the natural state which all are in before they are made spiritual thy consequence had onely held to prove the Light insufficient if thou couldest have proved that they that are in the fallen and natural state cannot be changed nor restored into a spiritual state but this were gross to affirm for as man is natural he cannot know the things of the Spirit buâ— the spiritual man doth Pr. The Jewes that had the outward meanes shut their eyes against it neither doth it mean of the Light of Christ within except onely the Light of nature An. The Jews had not onely an outward meanes but also an inward Light the good Spirit of God given to them though they Rebelled and the Word nigh them in their heaâ—ts c. which was not a Light of nature Herein thou hast greatly erred And would Christ have reproved any for shutting their eyes against that which is natural and insufficient and made that the cause of their not being converted and healed See Mat. 13 15. Thine and the Priests darkness and ignorance in this matter How great is it Pr. The Kingdom of God being Righteousness Peace Joy in the Holy Ghost no man that hath not the Sanctifying Spirit hath it or had it within him no peace nor joy in the wicked An. The Kingdom of heaven was in the Pharisees or Jews as Christ said The kingdom of heaven is within you Luk. 17.21 when they were unsanctifyed though they were not come into it nor to attain to the righteousness and peace of it for that 's attained to by such as are translated out of darkness into the Light for all that have a true Light and Seed in them are not in it Pr. The Light of the Scriptures is a Light shining in a dark place 2 Pet. 1. An. The Light that Peter directed them to was the more sure Word of prophecy 2 Pet. 1. And was that the Scriptures of the Prophets Or did that Light come from them or from Christ If so then Why were they not directed to the Scriptures of the Apostles Or Were the Scriptures of the Prophets more sure then the Apostles writings Surely the Light which leads to the day star arising in the heart thou art exceeding ignorant of and thy darkness may be felt Pr. How gross Pelagionisme is that the same Light which was Sanctifying to others that obeyed was Condemning to Judas and Cain Is Gods revealing of those things and hiding of them the same Sanctifying Light and Illumination An. God who reveals those things to the obedient that he hides from the disobedient this plainly contradicts thee and thy former words for God is still the same Light and it is the Spirit of Truth that Sanctifyes and Justifyes the Righteous or Obedient that reproves the world of sin c. And this is the condemnation that light is come into the world and men love darkness rather then light c. Joh. 3. So in this matter thou hast shewed thy self ignorant of the Scriptures Pr. Where there are many Words of God being taken together they are called the Word of God An. Thou mightest as well say that many words and one word are both one Where provest thou thy assertion For in contradiction to this presently after the Scriptures call Christ the Word of God in some places and sure the Scriptures and Christ are distinguished they are not Christ. Pr. K. 8.46 That there is no man liveth and sinneth not It doth not say there is no man liveth and hath not sinned An. He that abideth in Christ the second Covenant sinneth not but is redeemed out of that state in which there is no man that sinneth not and John said If we say we have not sinned we make him a liar c. 1 Joh. 1.10 Pr. Their begetting is in order of nature before their faith An. Wheâ—e provest that Is begetting in the unbelief then and not in the Faith whereas the Word which begetteth is the Word of Faith and profits not where t is not mixed with Faith within Pr. Those of your way have held out to the world that to have Hebrew Greek and Latine is a mark of Antichrist An. Thou hast often wronged those of our way as thou hast in this wherein thou art answered at first Pr. Those who tell us of a faith in Christ without the Scriptures have no Light in them Secondly There are many things which we think and desire against the Law
which the Light within would never have discovered if there had not been the knowledg of the Law contained in the Scriptures An. Are all unbelievers then and have no Light in them but who have the Scriptures Thy blindness in this is detected before And What contradiction is it to tell of some having no Light in them when before thou hast confessed all men to have a natural Light or the Light of a natural Conscience in them Secondly And was it the Scriptures or the Law as it is in the Letter that discovered to Paul his sins and desires or the Law inward For he had the Law outward before he knew or was turned to the Law in his mind or was clâ—arly convinced in himsâ—lf Pr. Did ever the Prophets or Apostles try the Doctrines of persons deluded by Satan with the Spirit without the Scripture Deut. 13. An. The Prophets and Apostles had the Spirit and knew its sufficiency before they gave forth Scriptures and these were not deluded by Satan as falsly thou hast accused us to be An. Have not some of your way been so blasphemous as to aver Jesus Christ to be a type as to call themselves the Messiah to whom Hosanna should be said An. I know none in our way that either calls themselves the Messiah or that own such a thing but coâ—fess to Jesus Christ as bâ—ing the substance and the end of types shadows and figures but as for those whom thou hints of about their saying Hosanna they were not in our way but testified against and some of themselves came after to see confess and repent of their error so to upbraid us with any one 's failings or miscarriage espetially when t is both disowned and testifyed against by us this is both unequal and unjust and wouldest thou be so dealt by if I should go to reckon up how many drunken and whoreing Priests thâ—re be and should charge all of you and your whole Kirk with their wickedness Wouldest thou take it well Which indeed I might better do whilest such are owned and upheld as teachers of others among you thâ—n thou mights accuse us with persons and actions that are cast out from amongst us Pr. What is the Rule whereby the motions of the Spirit are to be tryed whether they be such or the motions of Satan and our deceitful hearts Ye answer the Spirit is the Rule but this cannot be for the Spirit hath given the Scriptures Secondly Neither is that place which ye cite to the purpose Viz. The Anoynting teacheth all things for though he teach it is by this Rule An. Yes The Spirit of God is sufficient a Rule sufficient both to try the motions of Satan and your deceitful hearts it searcheth all things The Lord searcheth the hearts and tryeth the reines telleth unto man his thoughts And if the Anoynting within teacheth of all things Must the Scriptures be a Rule to the Anoynting that thou seemest to tye it to the Scriptures Or Is not the teaching of the Anoynting Scripture as well as it was in them that spoke Scripture from it Or Must not people believe the Anoynting till they have searched the Scriptures to try it by them If so then when the Anoynting would tell and shew them their perticular states and thoughts and motions which the Scriptures do not tell them nor perticularly charge upon them then they are not at all in such cases to believe nor follow the Anoynting according to thy Doctrine and what is this but to set up the Scriptures above the Anoynting and the Letter above the Spirit which is a gross error and bespeaks great ignorance Pr. In the Synod at Jerusalem Act. 15. the Apostles searched the Scriptures for what they determined before they said it seemed good to the holy ghost and us An. Where provest thou that they searched the Scriptures for what they determined before they said it seemed good to the holy ghost and us Doth not this plainly confute thee that what they said was from the holy ghost And Was not its teaching their Rule then And What Scripture had they then to forbid Circumcision as they did Nay Had they not Scripture raâ—her for it If then they had not Scripture to forbid it they should not have dâ—nied or forbid it nor have believed the holy ghost in this case by thy Doctrine what silly work hast thou made on 't and How hast thou broken the neck of thy own cause Pr. The gift of discerning of Spirits was a peculiar gift given but to some but this was not for tryal of Doctrine None who had that gift of discerning of Spirits did try any Truths or Doctrine or practice but by the Scripture An. This is a strange Doctrine that they must onely try Spirits by the gift or Spirit of Truth and not any Truths or Doctrine Whether is greater the tryal of Spirits or of Doctrines Whâ—reas the Spirit searchâ—th all things and is a Spirit of true Judgment that giveth true understanding but according to thy false Doctrine that none who had discerning of Spirits did try any Truths or Doctrine or practice but by the Scriptures Then by this when the Apostles in their Epistles writ divers things that were not before in the Scriptures they were not to be believed by them in the Churches that had the gift of discerning and when the Spirit of Truth shall lead to speak or prophesie concerning a perticular Place People or Nation that which they have no Scripture for this therefore is not to be believed for want of Scripture to prove it by Thy ignorant and sottish stuff which also excludes all those Books and Prophesies of the holy men of God spoken of which are not recordâ—d in the Bible And those of our Friends which foretold of the late calamities befallen the City of London both that of the â—lague and that of the Fire which were both fore-seen and fore-told yet they had no Scripture to prove it but alass such as thou are silly and shallow in these matters being but as those Seers and Watchmen that are blind who would insinuate into people that both Prophesying Visions and Revelations are ceasâ—d and lay all upon the Scriptures and then how know you the Doctrine contained in them to be true without the Spirit Pr. Ye say Must the Scriptures be the Rule to discern or try false Spirits when they speak Scripture Ans. When the Devil spake Scripture to Christ he confuted him by Scripture which shewed he had perverted them and so he confounded the Scribes and Pharisees alwayes An. But could not Christ discerne the Devils spirit without the Scriptures What gross error and ignorance is implyed and couched in this thy impertinent answer Thou tellest us Christ confuted him by the Scripture which was when the Devil brought Scripture words to back his Temptations withal which is not an answer besides the Devils tempting Christ in these words Command that these stones be made bread and Cast thy self down
obey it be wicked Whereas the Apostle saith before That the doers shall be justified See how thou hast brought forth one error and falshood upon another Pr. Is not the Father distinct from the Son and the Spirit in the personal subsistance An. Where learnedst thou these words the Father distinct from the Son and Spirit in the personal subsistance these are not the words of Scripture or the words of Scripture clearly conferred together as thou sayest after but in contradiction after thou sayest although the Scripture doth not in so many words make mention of three Persons who are one God and three distinct Persons and that these cannot be three if they be not distinct for where there is no distinction there is perfect oneness c. What 's the consequence of this but that therefore there is not perfect oneness in the Deity or God-head because three distinct Persons or three distinct one from another in personal subsistance Is this good Doctrine Is not that oneness between the Father and the Son perfect And Did not Christ say I and my Father are one and prayed that his might be perfect in one as he and his Father were one And though thou hast said you disalow all Traditions or any written rule which is not Scripture and yet thou wilt use words and distinctions which are not Scripture according to thy own confession What confusion art thou â—n For whereas I answered thee that we own what the Scriptures of truth assert of the God-head Viz. That there are three that bear record in heaven the Father the Word and the Spirit and these three are one c. and thou thy self in the next Page sayest that both the Father the Son and the holy Ghost are a Spirit howbeit my honest answer in Scripture words would not satisfy thee but thou hast villifyed and abused me in this matter in several reproaches and slanders as with shameless rayling and deriding c. with grose evasion with not being able to answer thee with not owning what the Scriptures assert and with blaspheamous fancyes blaspheaming Jesus Christ c. All which accusations I utterly deny as thy malitious lies and slanders against me and thy bundle is stuffed with many more of like nature and if thou didst not propound any of those quarrels as not knowing the answer of them as thou sayest c. then Didest thou propound them to cavil and get some advantages to carp at For thou hast shewed thy self in prejudice against us and hast reckoned me or us as wanting Learning c how-be-it thou hast shewed such Learning as thou hast to confute me with broken School phrases and words with some few fragments and traditional distinctions patched up together which we can have no Scripture for but thy consequences which much might be said to shew the weakness and shallowness thereof Pr. Those who had Christ the living bread yet were partakers of the outward bread as the disciples were Were not the Corinthians Saints c. An. That the disciples had outward bread Who denies But that it was to continue alwayes of necessity as an Ordinance after Christ the Living Bread and Life was received in them which is the substance that 's not yet proved that the disciples were to shew forth the Lords death till he come in the observation of the Bread and Cup or supper I grant Now what and when that coming was is the matter in controversie Christ came after when he was arisen was apparent he also spiritualy came and was more fully revealed within the Saints and was their Living Bread and Life as thou grantest now when he was with the disciples at supper before he was Crucified he intended by his coming a third coming till which they were to do it which coming not being in their dayes nor is yet by your Doctrine this is no where proved in Scripture as we know Pr. Were not the Corinthians Saints called in Christ And yet the Apostle 1 Cor. 11. he gave them the Bread and Cup which Christ gave to his disciples the night he was betrayed Secondly And whereas ye say that Christs coming again was when he rose again how false is this and absurd c. An. That 's very strange Doctrine that the Apostles gave the Corinthians the Bread and Cup which Christ gave to his disciples the night he was betrayed Where was it kept in the mean time that they both should have the same Bread and Cup the one so many years after the other Where hast thou learned this amongst the Popish Traditions and Reliques But t is probable thou meanest other-wise then thy words import Secondly And Is it false and absurd to say that Christs coming again was when he rose again Did he not come again after he rose And must that be reckoned for no coming And a third coming which is not yet and Was that an outward coming till which the disciples and Corinthians were to continue the Bread and the Cup whereas that coming is not yet according to thy Doctrine The Apostle to the Corinthians told them what Christ did and spoke to the disciples in the case but we read not that he imposed it upon them to continue it all their time or till a supposed coming of Christ which is not yet come for he said to them The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we break is it not the communion of the body of Christ And Was not this the substance Where then remained the necessity of the shadow or outward Representations or Mementoes as some calls them And When was the Church to shew forth the Life of Christ and by what if all their time they must needs and people still shew forth or represent his death and him as suffered as thou sayest by Bread and Wine Doth not the substance end the shadows And Where have you any example in Scripture for the manner of your administring Bread and Wine at certain times a year and calling it a Sacrament The Lords Supper c. Pr. The Apostle telleth that the Corinthians were to shew forth his death till he came again so it behoved to be such a coming again as was yet future and unaccomplished in the Corinthians time the Bread and Cup spoken of to the Corinthians behoved to be outward Bread as shewing forth his death Secondly Because it was the same that Christ took and devided and gave to his disciples An. What confusion's here Were they to use the outwaâ—d Bread and Cup after they were dead then If they were to observe it to a coming unaccomplished in their timâ— And if it was the same that Christ devided and gave to his disciples Was that the outward bread so given to both Or Was there not more in Christs words then the outward observation What was his Body and his Blood and the Cup of the New Testament in his Blood and the fâ—uit of the
taken from him by a greater then he We have peace with God but are all compassed about with infirmities and subject to passions as was Elias We are cleansed from all sin by the Blood of Christ. Aâ—l passions are not sinful passions for passions are sufferings for it could not be that Paul and Barnabas were subjects to the like sins with those Idollaters Act. 14.13 14 15. when subject to like passion with them Here is another Arminion and Popish error that believers may fall from Grace A believer may fall Peter and David sinned foully Surely their sinning so foully was not in the Faith but when they were turned from it which required their repentance That Peter and David fell from Faith is an Arminion and Popish error Evil works come not from Faith Then the evil works they did were out of and against the Faith and had they stood in the Faith they had been kept from those evil works Peter and David had their failings Viz. till deaâ—h Eliah an old Prophet subject to like passion as we are c. Christ said to Peter I have prayed for thee that thy Faith fail not When thou art converted strengthen thy brethren Doth signify when he should be fully recovered And surely Peter was so converted or fully recovered as to strengthen his Brethren before his decease and like passions were like sufferings which may relate to sickness Jaâ— â— 13 14. or other afflictions for Paul and Barnabas were not subject to the like Sins or Idollatry with those heathens Act. 14.15 It is not sad Doctrine as you say but comfortable that as believers may fall as Peter and David whereas he doth not fall wholly away but hath still the Seed of Grace remaining in him p. 24. The sad breach that Peters fall made on his Soul did weaken his Grace and cloud his comforts very much There are remains of sin within us which we are to mourn for If sin did very much cloud his comforts and be the cause of mournings as it was both to David and Peter then for you to plead for sin term of life cannot be a comfortable Doctrine unless to such as be hardened in sin and take pleasure in it Which improvment of the Light within must indeed come from free will and consequently ye hold Merit We must put on the whole armour of God and war against sin pa. 23. Do not they improve the Light who war against sin and this is not of or from mans will in the Fall but from the power that converts and works in him to will and to do There are remains of sin within us while we live here which we are to mourn for The kingdom of God is Righteousness Peace Joy in the holy ghost Twenty sixth Page Therefore sin which is the cause of sorrow hath no place in the kingdom of God which the Saints attain to here Faith is an habit and an imperfect creature Saving Faith is given of God and is a saving enlightning of the Soul to know Christ Faith is a Sanctifying Light What strange Doctrine is this that an imperfect creature is a Saviour an Enlightener a Sanctifier and doth the Kirk of Scotland receive this for Orthodox The Gift of God is perfect and every good and perfect Gift comes from God Those who tell us of a Faith in Christ without Scriptures have no Light in them pa. 28. Twenty sixth Pag. The Jewes wilfully rejected the Light and shut their eyes against it wicked men who rebel against the Light have the Light of a natural Conscience and the common work of the Spirit Then they had the Light and the work of the Spirit is not natural but no Light in them excludes natural Light as well as spiritual from being in them whereas in that Isa. 8.20 it should be no morning in stead of no Light Jesus Christ bid them search the Scriptures for to find him in them They might have Life by the true spiritual knowledg of Faith these who believed and had Life did own the Light within and who denieth that is Christ sheweth by the Spirit of Revelation and Wisdom within Now Supernatural Knowledg Light within Spirit of Revelation and Wisdom within is confessed but another while imediate teaching power c. is denied by those who think to find Christ in the Scriptures but Is that Christ that suffered at Jerusalem to be found in the Scriptures How blind are you Priests of Scotland The Child of God cannot sin Totally and Finally There is no man liveth and sineth not Those for whom Christ hath given himself he Redeemeth from all iniquity How from all iniquity and yet sin so much contended for by you These all for whom Christ died cannot be meant of each individual person of the world how are they lost if he came to save them this argueth defect of wisdom to foresee want of power to effect his intention pa. 31. He died for all some have wilfully rejected the Grace given that wilfully trample under foot the blood of the Son of God There is neither defect of wisdom nor want of power in Christ but wilfulness and rebellion in man that lets he died for all his Grace is freely tendered that they may believe and be saved But this is not by absolute compulsion and force as if therefore he were absolutely intended to save all but Love and Good Will is shewed towards all many wilfully reject and trample upon it as is confest Motions of Satan and our deceitful hearts are to be tried it is comfortable Doctrine that a believer may fall as David and Peter Those that got a new heart from God and his fear put in them they do not depart nor revolt It is the deceitful hearts that are comforted with such Doctrine that is for falling as David and Peter did and not the new heart in which Gods fear is put The Scriptures do reveal the Mysteries pa. 27. Jesus Christ sheweth by the Spirit of Revelation and Wisdom within pa. 30. The Scriptures testifie of the Mysteries but then Christ by that Spirit within Reveales them The Scriptures being many words of God taken together they are called the Word of God pa. 25. The Scriptures calleth Christ the Word of God in some places Christ the Word was before the Scriptures or the Words besides one word is not many words nor many words properly to be taken for one word Is not the Father distinct from the Son and the Spirit in the personal Subsistance pa. 31. Both the Father and the Son and the Holy Ghost are a Spirit pa. 33. Both â—or all a Spirit and yet distinct in personal Subsistance Where learned you this Doctrine Not from the Scriptures Ye do not own what the Scriptures assert but your own blasphemous fancies Viz. about the Deity three Persons distinct in the personal Subsistance pa. 32. Ye say ye own what the Scriptures of Truth assert of the God-head That there are three that bear record in heaven
the Books of Exod. Lev. Num. and Deut. and 1 Cor. 10.1 2 3 4 5. They cat the same spiritual bread and drank the same spiritual drink drank of the Rock which was Christ yet many of them were Idolaters lusters after evil thoughts committed Fornication Tempters of God Murderers c. See how fully these Priest have proved the falling away from Grace for which they have so much accused us with Popery and Arminianisme what a Babel are they in and Was not that spiritual Bread and Drink and Rock which they did eat and drink of saving Grace Baptizm Viz of Infants brought them to the Church is an ordinary means for Salvation pag. 37. We are baptized into Jesus Christ and his death Rom. 6.3 and it s Instituted for the remission of sins Act. 2.38 It s that which signifies our putting on Christ our renewing by the Spirit our washing by remission of Sins our being buried with Christ c. Then it s not the Sign nor Shadow but the Substance that brings into the true Church that saveth that Baptizeth into Jesus Christ and his death and this is that one Baptisme of the Spirit Infants Baptisme or Sprinkling approved its the Initial Seal of the Covenant which the Children of believers ought to be under The Apostle Peter sayes Act. 2.38 39. That those to whom the promise is should be Baptized and vers 38 repent and be baptized Mat 28. Go teach all Nations Baptizing them Mark 16.16 He that believeth and is baptized shall be saved And Rom. 6.3 We are baptized into Jesus Christ and his death pag. 37. Those that are capable of such teachings repenting believing are not Infants of a week old and teach baptizing into the Name of the Father Son and Holy Ghost was by the Power and Spirit that went along with their Teaching and Mynistring pag. 28. They have no Light in them who speak not according to the Law and the Testimony and tell us of a faith in Christ without the Scriptures pag. 31. Wicked men who rebel against the Light have the Light of a natural conscience spoken of Rom 2.14 and the common work of the Spirit The Work of the Spirit of God in the hearts of wicked men convicting them is not natural nor from a natural Light for it is the Spirit that so worketh in them which you call common but your confessing a natural Light in them contradicts your saying they have no Light in them but the Law is Light and the Testimony of Jesus the Spirit of Prophecie which the true Prophets spake from and they that spake not according to this Light there is 〈◊〉 morning to them but they are in the dark where the Light 〈◊〉 before it shine out of darkness Some Queries of Alexander Skein sometime Baily of Aberdeen upon his forsaking the publick Worship there and joining with the People of God in scorn called Quakers Query I WHether or not should any Act of Gods Worship be gone about without the motions leadings and actings of the Holy Spirit Query II If the motions of the Spirit be necessary to every particular duty Whether should he be waited upon that our whole acts and words may be according as he gives utterance and assistance Query III If every one that bears the name of a Christian or professes to be Protestants hath such a uninterupted measure thereof that at any time they may without waiting go immediately about the duty Query IV If there be an indisposition and an unfitness at some times for such exercises at least as to the spiritual and lively performance thereof Whether the duty ought to be performed in that case or at that time Query V If any duty be gon about under pretence that it is in obedience to the external command without the spiritual life and motion necessary Whether such a duty thus performed can in faith be expected to be accepted of God and not rather reckoned as bringing strange fire before the Lord seeing it is performed at bâ—st by the strength of natural and acquired parts and not by the strength and assistance of the holy ghost which was typified by 〈◊〉 Fire that came down from heaven which alone behoved to 〈◊〉 the Sacrifice and no other Query VI If duties gone about in the mere strength of natural 〈…〉 parts whether in publick or in private be not all really 〈…〉 matter an Image of mans invention as the popish worship though it be not so gross in the outward appearance and therefore as real superstition to countenance any worship which is of that nature as it is to countenance popish worship though there be a difference in the degree Query VII Whether it be ground of offence or just scandal to countenance the worship of those whose professed Principle is neither to speak for edification nor to pray but as the holy ghost shall be pleased to assist them in some measure less or more without which they will rather chuse to be silent then to speak without his Influences ERRATA Pag. 10. lin 8. for Polythrites read Polytheites pag. 16. lin 21. for to read two pag. 18. lin 30. for to write read or writ pag. 31. lin 9 for Christs read Christ pag. 32. lin 12. read in it for spake read speaks pag. 33. lin last for Revelation read relation pag. 41. lin 20 for imperative read Superiour pag. 53. lin 14. read subjoyne pag 56. lin 37. for Answer read reply from pages 56. and. 66. the pages are misfigured pag. 62. lin 33. read Pr. An. pag. 64. lin last read Pr. An. pag. 72. lin 27. not read nor l. in .32 for which read such as p. 80. l. 9. del which p. 81. l. 33. r. a perfect cleansing p. 82. l. 5. r. work in part p. 83. l. 1. f. that as r. that a. p. 84. l. 5. f. is r. Iesus l. 33. r. your deceitful p. 85. l. 31. del 31. l. 30. r. p. 35. l. 37. r. and cup. p. 87. l. 5. r. such a great l. 7. f. any r. all l. 19. r. we are not 29. r. theire infants p. 88. l. 8. f. 85. r. 35. l. 17. f. the r. theire 24. f. the. r. theire 39. del the. FINIS
corruption remaining still in them whereas his Will was to the good his Mind and Affections were on things above when converted and victory obtained and the viâ—e affections and desires mortified which they that are Christs have crucified and his saying With my mind I serve the law of God but with my members the law of sin related to the state of his Warfare and shewes an opposition in his mind against serving sin But thy Doctrine signifyes thus much as if he had said with my Mind I serve sin and with my Members I serve sin yea with my Mind Will and Affections I serve sin and the Law of God both this were a serving two Masters And then where 's the contrarâ—eâ—y and opposition thou speakst of afterward Pr. I said There was Flesh and Spirit in him so that neither the operations of the Flesh or Spirit were compleat and perfect because of the opposition they have one to the other the Flesh and Spirit are contrary one to another Ans. Thy making the opposition between the Flâ—sh and the Spirit and their contrariety one to the other thy reason to prove that neither the operations of the Flesh or the Spirit were compleat and perfect it proves the quite contrary for the Spirits opposition to the Flesh and its contrary operation proves that the Spirits operation is pure and compleat against that which lusts against it and so against the fruits and works of the Flesh which are absoluâ—ly also opposite to the fruits of the Spirit yet they through the Spirit came to mortify those deeds and works of the Flesh which were corrupt Pr. Ye cannot do those things that ye would because he could not Will them perfectly Ans. It s God that works in the believer both to will and to do and his Work is perfect and to whose Will mans Will ought to be subject Pr. If all the imperative faculties of the Will and Mind and inferiour of the affections be fully and strongly joyned for any action the members of the body cannot but be obedientially c. Ans. Then such as have the mind of Christ whose Wills and Minds are subject unto his as theirs whom he calls his Brethren and whose affections also are set upon things above such have unity with Christ and in their faculties as thou callest them and therefore their members must needs be obedientially subject as theirs who are sanctified throughout in Body Soul and Spirit Pr. What part of him did sin dwell in if neither in his Mind Conscience Affections c. Ans. He said In his flesh dwelt no good thing but it was not all his life time of continuance Pr. If you can find out any other faculty of the Soul which can be a seat for sin to dwell in then these three the Schooles will be beholding to you for your new Philosophy Ans. We may therefore see what Schooles and Discipline you have that would be beholding to us to find out some other faculty of the Soul for sin to dwell in but me-thinks thou shouldst intend better then thy words import and have said You would be bebeholding to us to shew you another which is no seat for sin and that you should not seek for more room for sin for it hath as much room amongst you as you can afford it in all the facultys both superior and inferior both in the Wills Minds and Affections But so it had not in the Children of the Light Pr. The pure Protestant Religion which is held out from Scriptures Answ. Is that your pure Protestant Religion that pleads for sin in all the facultyes of the Soul An impure Religion and Doctrine of the Ministers of sin pure Religion where it is there 's a keeping unspotted of the world Pr. There is a Righteousness of Christs Sufferings and Merit imputed c. which begets Peace which may consist with sin in a believer though thereby no Condemnation to him Answ. Christs Righteousness is known to be pure and perfect and not to consist with sin for they are inconsistant and the believer that 's come to a fellowship of Christs sufferings and a conformity to his death to know his Righteous Will by faith imputed he walks after the spirit not after the flesh and to such there 's no condemnation Rom. 1.8 Pr. Cleanse thou me from my secret sins Answ. Then let not secret sin remain in me all my Life time let not sin and corruption remain in all the faculties of my Soul so long as I live Pr. There is a Righteousness which is the same with Sanctification which is not perfect and compleat therefore no man by this inherent Righteousness is Justified Answ. What Righteousness and whose is it which is the same with Sanctification which is not perfect Is it Christs yea or nay And Is Sanctification imperfect in this Life And Is this that thou callest inherent Righteousness In this thou hast but acted the part of Sathans mâ—ssengers as hore-tofore and contradicted the Apostles Doctrine who preached to present men perfect in Christ and exhorted to purge themselves from all filthiness both of flesh and spirit and so to a perfecting of holiness in the fear of God And Was not Christ made unto them Righteousness Sanctification and Redemption And is he devided or imperfect in what he is to the Saints What grose and faâ—se stuff hast thou implyed and vented And it was they that were washed and sanctified that were justified in the name of the Lord Jesus and by the spirit of our God See 1 Cor. 6.11 Pr. You do not admit of this Doctrine Your new Light you pretend is nothing but old damnable Popery Ans. Our new Light as thou callest it is the Light of Christ the same the Apostles preached and bears witness to their Doctrine against thine and the Priests who oppose it And its Blasphemous and Damnable in thee to deem this our Light nothing but old damnable Popery it will appear that thou art nearer Popery then we in thy contending for sin term of Life but onely thou tellest us not of a Purgatory Pr Paul had victory begun but not compleated except from the the Condemning Power of Sin but the Reigning Power and Defiling was not subdued totally c. Ans. Confusion And contrary to Pauls Doctrine and state to tell of victory and yet the Reigning Power and Defiling not subdued totally as much as to say his Enemy was conquered and yet Reigned still whereas he said He had fought the good fight of faith and had kept the faith he was more then a conquerer through Christ that loved him And they to whom there was no condemnation were in Christ and walked not after the flesh but after the spirit And was there not such as were compleat in Christ to whom Paul wrote and dost not believe that he had attained to as high a growth as any of them to whom he writ or preached consider it Pr. In the present time I am sold under sin
Supernatural Knowledg and Faith of Christ before the Scriptuâ—es be truely known or believed I deny any immediate teaching by God Christs immediate teaching will no wayes follow Christs opening the understanding to know the Scriptures for he doth by the same Supernatural Influence shine on the understanding and Scriptures Luke 24.22 Christs opening and shining by a Supernatural Influence plainly proves immediate teaching as we called Quakers do hold and against the Priests of Scotlands denying it who thus confute themselves If there be any Pryority or Posteriority of Christ in the Soul the Scriptures hath it in the order of nature The Lord in the comunicating of the knowledg of them he is in his being first the cause must be before the effect so the giver of knowledg before the knowledg given So that he that is the first and cause of true knowledg hath the Priority and Preheminence in all things without whom the Scriptures are not known and if it be a Priority of Christ as is said then Christ hath it Without the Sanctifying knowledg of Christ one may understand the Scriptures without error and jangling None can know the Truths of the Scriptures without the Sanctifying Knowledg of Christ. So then without that Sanctifying Knowledg none can understand them without error We may find Eternal Life by searching Scriptures they thought to have Eternal Life in the Scriptures this thought could not be a delusion He that hath heard and learned of the Father cometh to him Viz. to Christ he to wit the Spirit of Truth shall lead believers into all Truth So then the Father is to be heard and learned of that the Son may be come to and the Spirit to be followed to lead into all Truth and this way was before the Scriptures Sin is remaining in part in all the faculties of Gods Children Viz. in the Will Mind and Affections Cleanse thou me from my secret sins Peter exhorted the believing Hebrewes to abstain from their lusts Then let not sin nor sinful lusts allwayes remain in believers If you find out any other faculty of the Soul which can be a seat for sin to dwell in then the Schooles will be beholding to you for your new Phylosophie When they are believers and begotten they are so freed that the evill one cannot touch them many are commended for keeping his Commandments If the evil one cannot touch them much less hath he power to lead them into sin all their time or to uphold sin in all their faculties and the Schools that would have more place for sin allow Christ no place Believers are not freed from sin wholy till death To be unblamable is that Grace which is universal in all parts of the renewed man Unblameable is inconsistant with sin for sin is blameable where ever it is A believer ever after he is begotten of God is not free of sin they do not perfectly mortify lusts in them In the Book of Common Prayer there is a promise to forsake the Devil and all his Works the vain Pompe and Glory of the world and sinful lusts of the flesh and be led by Gods Spirit to keep his Commands many of those who promise may do this and keep it What greater promise can there be of freedom from sin then to forsake the Devil and all his works to be led by Gods Spirit to keep his Commands Your new Light you pretend is nothing but old Damnable Popery The Spirit of truth will lead believers into all truth He that hath heard and learned of the Father cometh to him Viz. to Christ. Our Light is the Light of the Spirit of Truth which cometh from Christ and guides both to hear and learn of the Father and this Light was before the Scriptures were and its blasphemy to call it Damnable Popery In the present time I am sold under sin that good I would do I do not Groaning under a body of death It was not a by-gone state Paul speakes of in the present time I am Paul was giving thanks for victory through Jesus Christ yet all these are knit together Victory and being sold under sin are two differing states as warring and being more then a Conqueror are Paul spake to the Romans after the manner of men because of the infirmity of their flesh and therein condescended to their capacities below his own present state and injoyment Perfect holiness of both Soul and Body is not to be till the Resurrection Viz. after death Believers at their death which is upon their dying are made perfectly holy Perfect holiness ought not to be put off neither so long after death nor till death for what time do you allow Christ to reign in man and to serve him if all your life time sin must remain and so long the Devil be served The Godly falleth into sin seven times a day Christ saith to Peter that he should forgive his brother seventy times seven which implyeth that a brother may offend often in the day time As for my saying a day it was a mistake of the citation of the place That of the Spirit is most prevailing with Gods Children as unto which they do adhere the flesh they renounce and resist and which by little and little they overcome It had been well thou hadst confest thy mistakes as ingenuously in other things the controversie had been the less but Do the Brethren sin all their dayes When then do they overcome What gross confusion art thou in While we live we must put on the armour of God and war against sin which is not to be ended till we lay down this Tabernacle We are cleansed from all sin by the Blood of Christ in Justification when we do believe If believers be cleansed from all sin when they do believe How have they it to war against till they lay down this Tabernacle Surely they believe before Our peace stands in our Justification by Faith and yet there are remains of sin in us which we are to mourn for There is a perfect cleansing from the guilt of sin What a cleansing from the guilt of sin and not from the sin it self this is quite contrary to Scriptures Christ was given for an advocate for the sins of those whom John calls little Children and his own which therefore were to be That of 1 Joh. 1.12 I write unto you that you may not sin Page 30. Christ Redeemeth from all iniquity is a Saviour and saveth them from their sins Math. 1.21 Luke 19.10 Christ being thus a Redeemer a Saviour an Advocate therefore sins are not to be and there was young Men and Fathers as well as little Children The Devils work remains unsubdued in the Child of God appeares by that Paul saith to the Romans The God of peace c. The God of peace shall tread down Satan under your feet shortly Rom. 16 20. And sure when Satan is thus trodden down under foot his work cannot remain unsubdued for both his power and possession is
through Preaching openly he is not limitted yet no Preaching is truely effectual without him who is the chief Teacher For Priest It might have been answered by one of your oppinion 2. Paul your question is idle and vain for most men believe without a Preacher they shall believe the Light within teaching them Answ. If they cannot Preach except they be sent then who must send them and give them power for that work but Christ Secondly Neither do we so accuse Pauls question with being idle nor say that most men believe without a Preacher especially if they believe the Light within teaching them for that is Christs Light who is the true Teacher which brings to the substance of true Preaching and Teaching which proceeds from the Light within Priest The Scriptures Preached or the things contained in them is the ordinary way of begeting Faith Answ. The things contained in them seems a little to mend thy matter which things contained were before the Scriptures or Writings were and extend farther for some had and performed the things contained in the Law which had not the Law Viz. outward and many in this day can testify that the Spirit and Light within hath manifested within many things contained in Scripture before they read them outwardly there Priest The whole council of God Paul sheweth forth Act. 20.27 yet no other things then those which Moses and the Prophets did say the Scriptures Act. 26.22 Answ. All Pauls Preaching or his whole council from God is noâ— Recorded there but little in comparison of what he Pâ—eached Recorded he continued his Speech or Preaching till midnight ver 7. and talked even till break of day Where is this Sermon Recorded Many Scriptuâ—es and Books were writ by the holy men which we have not in the Bible were it not grose and false therefore to exclude them as no part of the councel of God Priest Is not that another Gospel that all the world over are taught Christ and his Gospel Answ. It is not our Gospel therefore unjustly charged against us for not all the world over are taught or are learned Christ and his Gospel though all have a Light from him sufficient to teach Priest In the use of Scriptures we are to expect he will beget Faith by his inward Teachings and Workings on the heart Answ. the matter is somwhat mended in confessing to his inward Teaching and Working on the heart but in that it seems to be tyed up or limited to the use of the Scriptures this dâ—nyes the sufficiency and extent of the Spirits inward Teaching which many have who cannot read nor use Scriptures and those who having not the Law were a Law to themselves and shewed the works of the Law written in their hearts c. though the Scriptures of Truth in their place we must needs own in that Spirit that gave them forth but whereas other-whiles Preaching is made the cause but now the Scriptures this is to make the Scriptures and Preaching all one and â—hen people may spare their mony they give to Priests for Preaching and giving their Interpretations to the Scriptures and onely read them with expectation of Christs inward teaching and working on the heart which indeed ought to be inwardly and Spiritually expected and waited for Priest He bid them search the Scriptures for in them they thought to have eternal life and they testified of him Joh. 5.39 this thought could not be a delusion Ans If this thought of their having Eternal Life in the Scriptures was not a delusion then they had Eternal Lâ—fe according to their thought but Christ testifies the contrary against â—hem in the following words saying Ye will not come unto me that ye might have life so to affirm they had it in the Scriptures is to affirm they had Christ in the Scriptures and that their searching them was their coming to Christ which is both contrary to their state and opposite to Christs own words of them that they would not come unto him that they might have Life And this contradicts thy former and much of thy stuff about Scriptures Priest â—f the searching and believing the Testimony of Christ given by the Scriptures be not really to find Eternal Life but an error c. such a thought as we blind Priests have then Christ would have told them of that error and bid them look for Life by following the Light within Answ. Believing the Testimony of Christ and searching the Scriptures are to things and the belief of which Testimony comes not barely by sâ—aâ—ching them for if it did then all that searched them had that belief and so Life c. which is contrary to the truth of what is apparent concerning many and to Christs own words of them they thought to have Eternal Life in the Scriptures and yet had neither heard the voyce of God at any time nor seen his shape they not believing him whom he sent nor would come to Christ that they might have Life Priest The Fathers before the Scriptures were written had the things contained in them by Revelations audable Voices Visions Dreames c. not by the Light within your Enthusiastick Fancy Answ. Yes It was by the Light within that they had the knowledge of those and had Revelations Prophecies c. For the Word of Prophecy was a Light to them and the inspiration of the Almighty gave them understanding when God spoke in a dream or vision of the night c. and God hath promised to pour down his Spirit upon all flesh that sons and daughters may prophecy young men may see visions c. Joel 2. was this a fancy Or to be mockt at as thou hast done Your Enthusiastick Fancy thou sayâ—st what grose error and ignorance hast thou herein shewed Priest That Christ will now beget Faith without the Scriptures Preached or known it were as good an inference to say because that by faith in Jesus Christ to come in the flesh the Fathers under the old Testament were saved therefore though one should not believe that Jesus Christ is come in the flesh yea though he should deny he is come he may be savâ—d if he believe he is to come Answ. An unequal parallel and false inference and abuse against us to compare the Scriptures with Christs coming in the flesh or to bring them in competition therewith and how did the Fathers know he was to come but by the Light or Spiâ—it of Prophecy within And how did the Saints truly and effectually know he was come but by the understanding and Eternal Life he had given them From whence Scriptures were given and from whence they spoke and wrot Priest 1. You deny the main end of Scriptures which is that we by believing what is written of Christ. 2. In them may have Eternal Life Joh. 20. 3. That we may find Eternal Life by searching they testify of him Answ. Nay the main end of Scriptures we cannot deny whilst we own and testifie to that Spirit
which gave them forth and to him whom they testify of to wit Christ by whom they are to be fulfilled unto the true believer that reads them in a right mind and Spirit Secondly But where having Life in them Viz. in the Scriptures is laid down as following believing This is an error depending upon the former and a contradiction to the Scripture that saith That believing ye might have Life through his name he doth not say in the Scriptures nor by searching them but through his name of whom they testify and those to whom these things were written that they might beleive that Jesus is the Christ c. and have Life through his name They were in some measure prepared by the Spirit or Light of Christ allready manifested to receive those things which tendâ—d to the furtherance of their Faith and confirmation of their Belief concerning Christ that they might have life through his name Pr Whoso holdeth this denieth them really and interpretatively Answ. Is this thy proof of thy false accusation against us of denying the Scriptures that we deny them interpretatively so then our denying the Priests Interpretations upon Scripture which are not Scripture must be deemed a denial of Scriptures as if they were either the same or of equall authority with Scripture or when they tell us of finding Life in the Scriptures we must take it for granâ—ed that they mean in their Interpretations upon them whereby in many things they contradict plain Scripture as hath been proved any times so however when they bid People search the Scriptures for Life Eternal in them they intend they should take their meanings along with them and believe as they say and so people must run into an implicite Faith if they take things on their Authority and Credit for by their meanings and Interpretations they can sit as Judges over Scriptures and tell people they must give the sence and reconcile them and over the Ligâ—t and Spirit within and tell them its but an Enthusiastick Fancy but who are not so Ignâ—ble as to receive a Belief or Faith from them on such a dark implicite and slender account as this of Priests But wait in the Light of Christ within for a right understanding of things that are Spiritual relating to Faith and Salvation Such find they have cause from the certain demonstration and testimony of the Spirit of Truth within to believe Christs Light and Spirit rather then the Priests meanings and private Interpretations wrestings and perverting of Scriptures Priest It is not about the expression of the Word of God that debate should be kept up if in a sound sence granted that they are called the Words of God Answ. So Then the Scriptures are granted to be words of God why then holdst thou debate against us but to shew thy cavilling Spirit For the Word was that from whence words and Scriptures procâ—eded and came to the Prophets and Messengers of God before they spoke the words to Write them Priest Ye deny that Faith cometh by hearing of the Scriptures which is the Word of God for that we receiving them by Faith are saved which is plainly asserted Joh. 5.39 Answ. We deny that Faith comes barely by hearing the Scriptures for if it did so come then all that hear or read Scriptures must have Faith and hear the Word but we see the contrary and Christ told the Jewes they could not understand what he said because they could not hear his words and yet they could hear Scriptures and him speak outwardly to them But this is a mistery hid from such as thou art and there were those whom the Word Preached did not profit bâ—cause it was not mixt with Faith in them Priest Your selves acknowledg that they are the words of God then this or that perticular saying is the Word of God seeing there is a singular where there is a plural Answ. But Singular and Plural differs and though there be a Singular included where there is a Plural is it therefore good Logick to say that Singular includes Plural or they are both one Or to saâ— that because there are Words of God in the Scriptures and where there are words in the Plural there must needs be a word in the Singular therefore these words are the Word and so are the Scriptures Is this thy Lâ—arning and Logick Surely thou art so far from knowing the Word which lives for ever and was before either the Scriptures or words in it were given out that thou art yet as one senceless and confounded in thy expressions and cavilling against â—ruth Priest The Scriptures in the Bible are called the Word of God Mark 7.13 Answ. This is a very general expression of the Scriptures in the Bible being the Word of God when they do not say so of themselves whereas all the Scriptures in the Bible are so far from terming themselves the Word of God in such an eminent expression that they cannot all be truely termed his Words there being in many places Recorded both words of Wicked men and Devils though the Historical part that relates these things be true as to the narration of them And they Mark 7.13 that made the word of God of none effect by their Tradition and rejected his Commandment did really act contrary to the Word within which Moses preached and against the Law of God without so that 's no proof of the Scriptures in the Bible being called the Word Priest That which maketh wise to Salvation or maketh the man of God perfect c. is inspired of God that is the Word of God which maketh wise profiteth 2 Tim. 3.15 Answ. Here again hast thou fallen short of proof of thy matter for where it is said All Scripture is given by Inspiration of God c. Is is added So it 's All Scripture given by inspiration But if that must be called the Word of God in thy sence then it may be read All the Word of God is given by Inspiration of God How will that sound and signify Or All the Word of God given by inspiration of God c. See thy ignorance and impertinency for though we grant that all Scripture given by Divine Inspiration is profitable to the man of God for the making Wise to Salvation but it is through Faith which words through Faith I find theâ— to have taken little notice of if any or of his being the man of God first that knows the profit of the Scriptures which are given by Inspiration that he may be Perfect which the Priests deny in denying Perfection and that he may be thorowly furnished And many things were written and directed to the Saints and not to the world c. But what thou concludest from hence doth not follow Priest Is there any Prophesie almost or Book of the Scripture but it calleth the things contained in them the Word of God Thus saith the Lord c. Answ. For as was hinted there are many things written in the Scripture