of deceit we deny but a form of sound words the Scripture doth justifie being spoken by the Spirit of truth which we own and now the time is come that deceivers and such as you are cannot endure sound Doctrine but utters your folly to make your selves manifest and what generation you are of even of him whose coming is after the working of Satan with all deceivableness of unrighteousness in them that perish 2 Thes 2. 2 Pet. 2. Rep. I leave all this with the former to the judgement of the intelligent Reader and of the righteous Lord onely I advertise that he may refer in these words to Section 26. as to this in hand and then by our forms of deceit he meaneth our putting off the Hat and against that we must set their putting off the Hat-band and by their form of sound words he must be construed of Thou and Thee and I still leave it to the Lords judgement where deceit is harbored and acted where Humility and Love is lodged and at what Sign it dwells good men may in time understand by Scripture-marks this for one 1 Cor. 11. 16. If any man seem to be contentious we have no such custom neither the Churches of God 13. Head of Contradiction to themselves Concerning Ordinances Section 29. I Noted here what they pretend to own viz. Praying in families with reading and instructing of Children and teaching according to the Apostles Doctrine but contradict it in their giving over the course of Family-prayer ordinarily Morning and Evening and at Meals nor do I hear they teach Children but what leads them to an imitation of their new forms R. F. * Page 30. as before asketh me touching that which they say they own And art thou offended at this Rep. 1. I am not offended at the practice pretended but at the bare pretence of the practice viz. at saying and not doing and at back-slidings from the old and good ways of the Lord. 2. I am offended at R. F. his denying as before our raising Points Reasons Vses Motives and Tryals from the words of Scripture and yet justifying their teaching according to the Apostles Doctrine for sure if all they reach be according thereunto it will go near to fall under some of those heads viz. of Motives Tryals Points Reasons or Vses and if they so teach one another in their families why do they condemn us for teaching after that maner in the publique assemblies 3. I am offended at R. F. his subtilty or ignorant simplicity all along that he puts off his Reader with answer to one part of the Contradiction but not to the other as in what followeth I observed they pretend to own all that is Gods Baptism the Lords Supper Church-fellowship Sabbaths c. but as I said 't is in a sense contradictious to the light that ever they had have or can have truly from Scripture This man speaks not to the latter part of the charge but onely to the former We do own that which is Gods free love and mercy to us and all that is Gods as Baptism the Lords Supper Church-fellowship Sabbath Rep. Here are fair words but what the sense and meaning of them is and how contradictious to Scripture and the ordinary use of the terms and phrases we may gather from what hath passed before See Part 1. Sect. 3. 8. 1. All Water-Baptism is dis-owned by them and he that saith he owneth Scripture-Baptism which comprehends the sign and the thing signified and doth dis-own all Water-Baptism he doth wittingly or unwittingly contradict himself 2. The Lords instituted Bread and Wine Supper they deny as was shewed Part 1. Sect. 39. contrary to the Scripture And he that saith he owneth all that is Gods and dis-owneth Bread and Wine as instituted by Jesus Christ to be used by the Churches as the outward visible sign and memorial of the Lords death to his second coming is beside himself as well as without his Book 3. All forms of Church-fellowship but their own they deny and that can be no true Church-fellowship of theirs which dis-own the Scriptures from being the word of God and rule of their fellowship and of their Church 4. As for a day of Rest one day in seven it was a mercy The Sabbath a mercy and a duty of God to Israel of old that he made known unto them his holy Sabbath Nehem. 9. 14. and I think it is a mercy still and a pledge of love that Gods holy Sabbath exchanged since Christs resurrection from the seventh to the first day of the week hath not ceased in any Age for the standing Rule and Law of the fourth Commandment obligeth to one day in seven whether the last or the first of the seven it is a mercy we have either but doth R. F. and his fellows own the outward part or rest of the Sabbath according to Gods command not that I finde in any of their writings hear one for all * Several papers pag. 19. The worlds Sabbath is without them and they have no rest but in a form without The Saints Sabbath is within where Christ is come to give them rest and they are ceased from their own works 5. It is the mercy and love of God to give a heart to look more into the inside of Ordinances then upon the outside but he that is unfaithful in the least is unjust also in much and he that breaks the least of God Commandments as to the outward part of an Ordinance and teach men so shall be called or reckoned the least in the kingdom of heaven 14. Head of their Self-contradiction Concerning Speech and Silence Section 30. THey sit silent for an hour or half or quarter and when others in though not of their company speak freely they check it as I observed with this or the like saying In the multitude of words there cannot want sin and yet they are in their Letters and Pamphlets full of tautologies c. R. F. passeth this Section over with deep silence but in this Pamphlet he hath verified the charge 1. Of multiloquious needless repetitions where he thinks Sect. 31 32. to vindicate the Scriptures by frequent and impertinent quotation of them And 2. Of Silence in many passages where it was necessary he should have vindicated himself and his Brethren from their own Contradictions 15. Head of their Self-contradiction Concerning Elders Section 31. THis Section also he lets pass as having nothing to say where I noted J. Naylers interfering viz. The ordaining of Elders was not by man and yet it was by the Spirit of God in the Apostles the Spirit made use of them then as he did of the Brethrens and Churches suffrages and prayers To grant an use was made of men in the call of Elders and yet to deny the Call was given of God by man is to speak Daggers and Contradictions as all along I have cleared it in fore-mentioned instances 16. Head of their Self-contradiction
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
Rep. This illustration of a light-some ancient writer * Epiphanius seems to dazle R. F. till he staggers again and swaggers twice or thrice against me for mentioning it Once he chewed upon it before * Page 13. out of its place and tels me thou hast no proof for thy saying but thy policy and that is contrary to Scripture Psal 37. 37 38. Mark the perfect man c. for the end of that man is peace But the wicked shall be cut off and the transgressors shall be destroyed together at their end as he reads them but according to the right reading viz. But the transgressors shall be destroyed together the end of the wicked shall be out off nothing will be found in these two verses contrary to or differing from what I held out by that simile for we have marked the end or death of many perfect or sincere Saints mentioned before and it was found to be peace their warsare then being at a ful period when they dyed as while they lived they had perfect peace with God by their perfect justification in Christ so at their death they had a full harvest and reward of peace such shall be the end of every upright soul Isaiah 57. 2. He shall enter into peace they shall rest in their beds each one while he lived walking in his uprightness This perfection of integrity and sincerity they have who have respect to all Gods commandements though no absolute conformity Sin continues in Saints Saints continue not in sin to them nor do they continue in sin though sin continueth in them till death As for the wicked it is not so with them in life they continue in the state love and practice and under the power of sin and when they dye their end and reward is to dye the second death with the first both the wages of sin Twice afterward * Page 16. doth R. F. let fly against me for the above mentioned simile Thou subtile Serpent and Scotch Politician how hast thou wrested the Scripture and By this thou hast manifested thy Scottish policy and Antichristian deceitful spirit and to be one that would uphold the kingdom of the Devil in people and so art an enemy to Christ and his work Rep. To all which I say no more but the Lord rebuke this reviling Spirit in R. F. my work is not to attend his ink-horn terms but what he pretendeth to from Scripture against the continuance of sin in the Saints during their abode in these vile bodies * Page 16. The Apostle saith that the word of the Lord is quick and powerful so is not the letter of the Scripture to divide asunder soul and spirit joynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4. 12. Here Soul and Spirit is divided by the living word and the ground of sin shaken at the roots and rooted out of such before their souls and bodies part asunder Rep. If I should deal with him at the weapon which he useth against me it were enough to ask But doth the Apostle indeed say expresly the living word is quick and powerful or findest thou these words the ground of sin shaken and rooted out of such before their souls and bodies part asunder in that Scripture and tell him he belieth the Apostle c. but I have not so learned Christ Better language there is a surer way of arguing then barely to word it the weapons of our warfare are not carnal but spiritual and mighty through God to cast down strong holds Mis-interpretation and mis-application of Scripture is a strong hold for error and delusion I shall first discover the true and genuine sense of that Scripture agreeable to the scope and then R. F. his mis-application and false inference from thence 1. The right and genuine interpretation is to be drawn Heb. 4. 12. cleared in its genuine sense from the context as high as Chap. 1. on-wards By the word of God Heb. 4. 12. is meant his word spoken and his word written and spoken according to what is written Chap. 1. ver 1 2. God in these last days hath spoken to us by his Son while he was upon earth What word was spoken Chap. 2. 2 3. That which concerned great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him And Chap. 3. 7. the word written is quoted out of Psalm 95. wherefore as the holy Ghost saith To day if ye will hear his voice Withal Chap. 4. 2. it is clear that the word preached according to what Christ preached and to what the holy Ghost hath written of Christ is the same with that he mentioneth ver 12. For saith the Apostle unto us was the Gospel preached as well as unto them in the wilderness and in Davids time but the word preached did not profit them c. This is no other then the declarative word of God which declaration made by Christ and by his Spirit in the Scripture and by preachers from and according to the Scripture is First quick or lively no dead letter though the Pen-men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or many preachers thereof be dead long since and though many that heard the Gospel heretofore be now dead yet it hath as much life in it self as ever Secondly 't is powerful of constant efficacy and operation even to the ransacking of consciences searching of hearts and to the critical discovery of thoughts and intents of the heart it is proved to be so ver 13. because God By the context whose word it is is omniscient hath all things before him with the face upward and therefore by the Scriptures and by his Ministers as by his Son by whom in these last days he spake first he can and doth discover and lay open the hearts of all men c. Of all men I say where the Gospel comes i. e. of those that believe not as of those that believe for that is the scope of the 12. ver as by its immediate connexion and scope with ver 11. appeareth Let us labor therefore to enter into that rest lest any man fall after the same example of unbelief For the word of God is lively in its effects c. It is and will be a swift witness against unbelievers and quick to their condemnation a favor of death unto death in them that perish as it is and will be a swift witness for believers and quick to their consolation a favor of life unto life in them that are saved To understand by the word of God here Christs person is not sutable to the context from the beginning of the Epistle Heb 4 12 and 13. compared and vindicated from 1. indirect glosses nor to the scope and this sense being brought to set aside the Scripture and the preaching upon it and from it is therefore to be suspected and waved Others
in the Old Testament and in the New the same yesterday to day and for ever He that followeth the Apostle as he followed Christ and followeth the Prophets as they spake and wrote by the Spirit of Christ doth the same thing 7. Reason Seeing we are not under the Law but under Grace the Spirit of Christ is our rule and guide Rep. This is added to no good purpose but still to contradict the Scripture and to blot it out from being a rule For Râ—m 6. 14. cleared 1. Albeit true believers are not under the Law in respect of its ceremony curse rigorous exaction and domination yet they are under the direction and rule that it holds forth and that as they are regenerate Rom. 7. 25. With the minde that is the regenerate part I my self saith Paul serve therefore am under the law of God So again 1 Cor. 9. 21. Vnder the Law to Christ as the rule of holiness and righteousness is dispensed in the hand of Christ and for obedience with a Gospel-frame of spirit unto Christ 2. When the Apostle saith We are under Grace he singleth not out a Sect of men called Quakers unknown in his days but he intendeth all true Christians and their condition under a covenant of Grace not Legally but Evangelically administred having the Spirit of liberty to lead them from under the dominion of sin to the obedience of Christ according to a written word or rule What if the vail be upon the hearts of unbelieving Jews 2 Cor. 3. 15. because they own not the Son of God and Son of the Virgin to be the Messias is the vail therefore upon my heart as R. F. reasoneth Yes because thou setst up Law in stead of Gospel Rep. I wish he well understood what it is to set up Law What 't is to set up Law instead of Gospel in stead of Gospel It is not onely to set up Jewish ceremonies and Typical shadows after Christs abolition of them as the Jews endeavored but to set up all or any act or work required in the Law or word of God whether done in natures strength or by moral abilities or by the Spirits strength to be a mans justifying righteousness before God this is far from what I urge and press when I plead for Moses writings c. to be a standing rule to direct to Christ and to direct in a way of sanctifying righteousness when a soul is come to Christ But we witness the glory that exceeds c. but thou art ignorant of that Rep. I confess I know that glory of Gospel-ministration which the Apostle speaks of 2 Cor. 3. but in part but this I know that when our Lord appoints men constantly to hear Moses and the Prophets as writing of him and as giving out the same rules for Faith and Holiness which himself gave he that shall take men off from attending their writings according to their true scope seduceth and draws off from Christ And as ignorant as I am I can see to the end of that which is abolished which is Christ the end of the Law for righteousness to every one that believeth and I can see that he that believeth not in the same Christ which Moses pointed at believeth not at all or but in a false Christ yea with half an eye through the same grace I can see that he who takes not Moses writings as he wrote of Christ and makes them the rule of his faith and maners and also refuseth the writings of the Prophets to be the like rule he doth more then implicitely refuse the writings of Christ and of the Apostles from being a rule also R. F. * Pag. 4. therefore holding to the first contradiction That the Scriptures are not a standing rule may well pass on to a second That they are not a more standing rule The Scriptures a more standing Rule then visions c. then visions and revelations as I had collected from Luke 16. 31. If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead The reason hereof is strong rising from the dead which is of the same nature with visions and revelations Matth. 27. 53. may be counterfeited as we finde 1 Sam. 28. Moses and the Prophets were extant in the volume of Gods book and their authority is owned among the Jews to this day and it is so authentique that when either particular Jews have been or the Nation shall be converted to the Lord they presently adhere to it as to their Rule so the Apostle prophesied 2 Cor. 3. 16. when it any poor Jew or rather 2 Cor 3. 16. with 14. opened collectively when the people and children of Israel the ten Tribes with the two Shall turn to the Lord the vail shall be taken away which is now upon their heart in the reading of the Old Testament that is of the books thereof The books and writings of the Old Testament stand and shall still abide at their conversion though the old administration of the Covenant of grace is abolished and they shall be their Rule together with the books of the New Testament which they will then understand own and imbrace as more certain to them then if one rose from the dead not in a faigned but real way Hence it is that Christ after himself was risen as others with him and appeared called his disciples to the Scriptures and opened them unto them Luke 24. 29. yea he urgeth his own death and resurrection that it ought to have been so And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself This made their hearts burn within them ver 32. when as the rest were cold at heart through fear at their first sight of Jesus supposing they had seen a spirit ver 37. Let visions and revelations be never so certain yet the Scriptures quoad nos as to us are a more standing Rule Why they are not so in R. F. his judgement and others we shall know by his reasons 1. Christ saith in Matth. 11. 27. No man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoever the Son not the Scripture but the Son will reveal him here revelation is the surer rule of knowing God Rep. If I should deal as rudely with R. F. as he with me Matth. 11. 27. vindicated I should not onely say the assertion is thine not the Lords but therefore thou art a liar and accuser of the Lord but I will not exchange words I will prove him to be what he would fasten upon me He that sets the Son of God and the Scriptures at distance belies Christ accuseth the Lord R. F. doth thus by his Parenthesis not the Scripture but the Son his conscience will draw up the conclusion one day Again he that grants one part of truth and denieth another part wrongs the truth
the 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
hath spoken all his sense under the words which he directed holy men to express his minde by and therefore without going forth of Scripture to any private spirit the true and sure interpretation of Scripture may be obtained which if first we know and be perswaded of we may confidently be perswaded still to take heed thereunto as unto a more sure word and as a help in all our darknesses c. But J. Nayler thinks this a blinde absurdity For saith Discovery c. pag. 30. he if the Testimony of the old Prophets was a more sure word then that which Peter heard from the mouth of God then it must needs follow that the Testimony of the old Prophets who spoke but darkly of Christ and did not see his day must be a more sure Testimony then the Apostles who were eye-witnesses and the words of Books a more sure word then the voice that came from heaven which was the immediate voice of God Rep. All this grant but the testimony of Prophetical Writings to be Gods and the words of Scripture-books to be Gods books and his words may and doth follow without any absurdity at all For 1. Although the Apostles preaching was as infallibly true as the Prophets writings in themselves yet as to men and as to the Jew first and then to the Gentile and in respect of our capacity our reception and retention of truth the word of the Prophets writings was and is still more sure yea the Apostles writings such as the holy Spirit moved them to write and hath ordered to be the Scripture of the New Testament are in the forenamed respect a more sure word then their preachings hence it is that Paul perswaded the Jews Acts 28. 23. both out of the law of Moses and out of the Prophets 2. Although Gods immediate voice from heaven hath as infallible certainty as when he orders his minde to be written yet in respect of our frailty and the above-mentioned cases his written word is more sure to us and we have it so left upon record for our constant use Let not then J. Nayler * Discovery c. as above pag. 30. mislead the simple with great swelling words of vanity concerning our blindness about the Spirit of prophecy as the sure word and testimony of Jesus excluding thereby the Spirit from the Scriptures and the Scriptures from being the word of Prophecy and the sure Testimony of Jesus For Jesus Christ appointed John to write because the words he sent and signified to him by the Angel were true and faithful And when the Angel observed what John was about viz. to worship him Rev. 19. 10. he forbad Rev. 19 10. vindicated him upon two Reasons 1. He was his fellow-servant and of the brethren that have the testimony of Jesus 2. The Testimony of Jesus is the Spirit of Prophecy And John having the Testimony of Jesus as well as the Angel though not so immediately he had the Spirit of Prophecy so have all they who have the true sense of Scripture and of Johns Revelation though they received it not by the Angel as John did because the Spirit was with John as with others when he wrote and he that hath an Rev. 3. last ear is commanded to hear what the Spirit saith unto the Churches in that written word with the rest of the Scripture The Testimony of Jesus immediately given and received is hath in it and carrieth with it the Spirit of Prophecy as that Testimony which is immediately given and received All they that call off from the mediate Testimony may boast of the immediate but do not discover it Let not J. Nayler * Sauls errand to Damascus pag. 33. again upbraid us with his ignorant question Where readest thou in the Scriptures of a written Word It is no more then if he had said Where readest thou in the Scriptures of the Scriptures Let not J. Parnel * Christ exalted c. p 3. further revile us with doting upon the Scriptures without with our dark mindes when as God hath appointed the voices of the Prophets which are read * Acts 13 27. and preached upon with the voices of the Apostles every Sabbath day as a light shining in a dark place and as a more sure word for our daily use then his immediate voice from heaven Let him not heap up Scriptures to press the Scriptures to death Let him not make the world believe we would take the Authority from Christ because we own Christs Authority in the Scriptures and acknowledge them as instrumental unto Christs saving enlightning of us guiding quickning ruling of us Let him beware of despising Scripture lest he sin more wilfully after his first conviction by the Scripture He that would set Christ upon his throne as he pretends to do must not take the Scepter the Scriptures and what is preached faithfully from thence out of his hand This doth J. Parnel with R. F. and that generation of men who have learned as they imagine beyond the Scripture-Light and need neither man nor Scripture to teach them Yet I will unteach their misinterpretations of Scripture as they fall in my way that people may not further be deluded but undeceived In that one sheet of Paper * Christ exalted c. J. Parnel hath put the Conceptions and Imaginations of his own heart upon ten places of Scripture as he hath disparaged all the Scripture at once in more then one passage Christ he saith Page 1. was that Lamp to Davids feet Psalm 119. 105. Psal 119. 105 vindicated and that Light unto his paths Christ indeed gave that word to David which was his Lamp and Light but David speaks not there of Christs Person but of his Doctrine which the holy Ghost by his pen giveth several titles unto throughout the Psalm The word which David speaks of is called and was as called the Law of the Lord his Precepts or Commandments Statutes Testimonies and Judgements Christs person is not the Law of the Lord c. besides what ver 105. is in the singular number thy word is ver 103 57 139. in the plural number thy words Christs person is not two or many but one David therefore is commending that which J. P. is disparaging the written and declarative word of God Again Page 2. he applieth Jer. 20. 9. and 23. 29. in the like maner to Christs person when as the Section 6. Jer. 20. 9. and 23. 19. vindicated Prophet speaks of Christs Doctrine His word or message of Doctrine which God gave me to deliver was in my heart as a burning fire c. which I could no longer forbear from declaring it And Is not my word like as a fire saith the Lord and like a hammer that breaketh the rock in pieces By Gods word here is meant Gods saithful Doctrine which must be spoken faithfully ver 28. then it hath the power of a purging fire and of a battering hammer
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
with which we are mystically united and in asmuch as it was fulfilled in our Head it is ours as surely by imputation as if it had been possessed in and performed by our own persons 3. Lest R. F. should think I have neglected him to attend his Brother-contradictor let us hear what he saith to the Scripture I quoted for a bottom of that truth we maintain against all gain-sayers viz. That the Saints are not in all degrees perfected in Holiness till they dye or be dissolved * Page 15. As thou hast lyed of James who witnesseth purity as the Saints did so also hast thou lyed of the Apostle and those spoken of Heb. 12. 23. saying that the spirits that is souls separated as thou says from the bodies of just men made perfect in holiness which is at death or at the instant of dissolution when the spirit is separated from the body Rep. 1. Whether I belyed James Nayler or no will appear before where I have cleared the faithfulness and freedom of my Spirit 2. How James witnesseth purity we have heard and proved it not to be after the Scripture-Saints judgement who never went about after they knew Christs fulness and their own emptiness to bottom their Justification upon their Sanctification and establish a righteousness of their own which is said to be our own if it be materially inhercut What is our righteousness in us 3. How I have lyed of the Apostle and of those spoken of Heb. 12. 23. let it come to the tryal First I shall clear out and strengthen the Exposition of that place Heb. 12. 23. cleared in the last clause by the scope Secondly examine what R. F. hath against it or the truth thence deduced of sins continuance in the Saints till death First The Exposition I gave is cleared and strengthned partly from the Scope partly from the Grammatical sense of the words 1. The Scope of the Apostle is to press the exhortations and consolations preceding Ver. 5. That Christians should not faint under afflictions Ver. 12. That weaklings in grace may be encouraged Ver. 14. That peace and holiness be pursued Ver. 16 17. That by no means Saint-ship be undervalued and why all this because they are not under the Old Testament administration at mount Sinai Ver. 18. which was terrible but Ver. 22. under a New Testament condition which is amiable the more by reason of that holy and sweet communion which is now cleared out as with God Christ and Angels so with the Saints in heaven described by this Character The spirits of just men made Communion of Saints on earth with Saints in heaven perfect with whom we that are but weak in Faith and imperfect in Holiness have 1. A communion of right our grounds of right to heaven are as good and firm as theirs who are now in possession 2. Of Interest Saints departed are in living communion with that God and Christ in heaven with whom we have communion on earth 3. Of Praises Begun praises by the Saints on earth are echoed and resounded by the perfect Spirits in Paradise 4. Of will and desires They are doing the will of God perfectly and we as Saints are aiming endeavoring praying striving after that state 5. Of Hopes They hope for the perfection of their Bodies at the resurrection and we hope for the perfection of Soul at death and of our Bodies at the same resurrection day 6. Of Membership They are a part of the Church-Catholique and so are the Saints on earth fellow-heirs we are of the same inheritance children of the family c. Thus for the Scope 2. The words themselves carry their sense with them at Heb. 12. 23. cleared in the terms the first look By spirits cannot be meant Angels for of them he had spoken before And he addeth We are come to the spirits of men The word in Acts 23. 8. is used for souls separated The Sadduces say there is no resurrection neither Angel nor Spirit that is souls of men separated from the bodies to which yet they retain a relation for they held the soul dyed with the body others in our time as in Calvins say it sleeps with the body But the word Spirit notes out a living intelligent substance in action or sensible passion as the souls of them that were disobedient before the Flood in Noahs time are 1 Pet. 3. 19. called spirits in prison those are souls of wicked men made miserable these in our Scripture controverted are souls of just men while they were here in the body perfectly justified and at parting out of the body made perfect in holiness In that it is said Spirits made perfect it implyeth they were not in that sense perfect in the body as they are now out of it Here in life the Saints have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness of the Spirit comparatively in respect of what they had at first or that others have at present at death they have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a final perfection as to a perfect freedom from the roots and remnants of sin and a fruition of as much inherent holiness as they are capable of Here the Lord findeth fault if our works be not perfect or filled up as the word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Rev. 3. 2. with acts and exercises of grace in all kindes but when we dye in the Lord then our works are perfect or finished * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in degrees and at an end The word for perfect in our Text to the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes of a verb * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in its root * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an end or the end therefore sometime put for death John 13. 1. To the end that is to the death he loved them And 2 Cor. 1. 13. I trust you shall acknowledge to the end i. e. to my death or yours or both When Christ was giving up the ghost and was ending the work of satisfaction with his life he cryed out It is finished * John 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. so shall we who have the first-fruits of the Spirit be then able to say with that clear conscience which now cannot in that maner and measure be exercised even as we give up our spirits into the hands of God now Lord the work of mortification and holiness is finished and not before The sense of the Scripture stands clear Secondly Let us examine what R. F. hath against it or against the Doctrine of sin's continuance in the godly till death Against the true meaning of the Apostle now cleared he excepteth * Page 16. Thâ—se that thou speaks of in Heb. 12. 22. did not say it should be at an instant of death when their bodies Heb. 12. 23. vindicated and souls parted that they should be perfected Rep. 1. I have had no revelations from them nor speech with Saints departed
exhortation to what should be viz. imitation of Gods holy nature and will as long as we converse upon earth in all maner of conversation Let holiness not onely be mixed with all you do in all your relations and actions but let it reign and bear sway in your whole life and be growing up to perfect holiness in Gods fear having promises 2 Cor. 7. 1. to encourage quicken and convey as well as precepts to oblige and binde us unto holiness But thou denyest the holy call also as well as the holy conversation that pleads for sin to act and press down and make you all your life time to sigh it out and under it groan Rep. 1. I plead against no commands nor means of holiness through grace I have obeyed Gods call to universal holiness in a Gospel-covenant 2 It is one thing to plead for the truth viz. that by Gods wise and righteous ordering of our condition here sin is left dwelling acting and stirring in us and another thing to plead for sin which must be granted from his own words we do not if all our life time we sigh it out and groan under it Oh that we could do it more sincerely and sensibly with the Apostle Rom. 7. 24. Section 30. TO what I noted of one answering to the holy Ghosts question Who can say his heart is clean I can and see all your hearts unclean because there wanted the marginal reference to the particular page R. F. * Page 16 17. shifts off answering or taking off so foul a contradiction with railing at my supposed policy and serpentine subtilty and particular lies not one piece whereof I am conscious in this matter What if the words I can c. are not so set down there to wit page 1. This was the reference to the second charge against that book entituled A short answer to seven Priests which the author thereof arrogantly cals The word of the Lord not to the first charge which had onely a reference to that Book not to the Page as may at first view appear to any heedful Reader * See contradictions of the Quakers page 13. That arrogant contradiction to the holy Ghosts question which implies a strong negative will be found in another Page by any that meet with the Short answer c. before mentioned which I had to peruse in Scotland but cannot here obtain it for the Readers direction and satisfaction The rejoycing testimony of my conscience sufficeth me for the present that not in fleshly wisdom but in godly simplicity I drew up this with other collections and I hope it will cause the unprejudiced Reader to exercise his candor and charity toward me if he doth but observe R. F. his reservedness they are not so set down there not denying but they may be found in an after page and his ungrounded inference as false as groundless therefore thy policy hath manifested subtlety c. for as neither I intended nor used deceit so it had been poor policy to mis-guide him whom I purposed to set right in his way But saith R. F. all thy pleading is against purity Rep. How appears it I discovered indeed a double contradiction and a triple arrogancy in him that proclaimed No heart perfectly pure from sin Prov. 20 9. Matth. 5. 8. compared cleared and vindicated his cleanness from all sin and challenged the knowledge of other mens hearts c. as I specified it in my Book but this is a thread-bare cavil doth R. F. produce any new Scripture for absolute purity and perfection yes Christ hath said Blessed are the pure in heart for they shall see God Matth. 5. 8. then there was and are pure in heart as Christ said Rep. If this man would have added and as Christ meant we might soon agree Albeit Christ was greater then Solomon yet he never spake a word nor that word in particular to cross what Solomon said from the holy Ghost who is equal and of the same essential minde and will with Christ What saith the holy Ghost by Solomon consult the place Prov. 20. 9. Who can say I have made my heart clean I am pure from my sin the sense of this place is there is none could ever say it none in any age before or in Solomons time before or in Christs time or since none can now say it truly It 's a question that will silence all the world all the Churches a question that will hold un-answered till every Saints dying day and in this last age till the resurrection day Shall we believe R. F. and take it upon his word with his own meaning that 's thus There was and are pure in heart as Christ said and as Solomon meant it this were not to reconcile seeming differences of Scripture among our selves but to set Christ and Solomon at variance between themselves What then will any help R. F. with an evasion Solomon doth not say God gives not pure hearts but Who can say I have made my heart clean this will not serve his turn for it followeth and I am pure from my sin i. e. Who can say that either he hath cleansed his own heart or that he is pure from his sin which way soever he comes by it and if it be true and perfect purity he must come honestly and purely to it or even in that respect he is impure and far from truth of purity I would to God the generation of Quakers would better attend this question Art thou pure and perfect how camest thou by it Is it not a dream a delusion may not a foul and filthy heart be transformed into a fancy of pure perfection and perfect purity as well as a black devil be transformed into an Angel of light Solomon how ever must be understood as denying absolute purity in any man and Christ when he asserteth Blessedness to the pure in heart intendeth not to nourish any in a conceit of their present perfect attainments but to encourage them who were sincere and have truth of holiness set into their hearts and the purpose of their hearts with the Gospel endeavors of their lives set upon purity for from the context Ver. 1. they were his disciples he spake unto whom Ver. 3. compared with Luke 6. 20. he pronounced poor in Spirit Blessed are ye poor not yet enriched with all perfections but sensible of their spiritual wants and Ver. 4. they are mourners under sin and after more of God and Christ Ver. 6. they are hungring and thirsting after righteousness not yet filled but blessed in their present state of hunger and thirst and in their hopes by that promise of being filled These are the pure in heart whom Christ pronounceth blessedness upon who are poor mourning souls hungring and thirsting after more purity in the mean time not Pharisaical and hypocritical in their profession of holiness as were others And had these been pure in heart in R. F. his sense they had then
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
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
Singing See Psalms Spirit of God How in the Scripture-Letter 4 254 How proceeding from the Letter how not 5 How given by it 6 10 255 Leads to the Scripture-Rule and and by it 9 10 His Prerogative above the Scripture 31 Swearing By creatures forbidden 235 By God commanded ibid. Not in ordinary speech 237 Oaths lawful 238 Vnlawful 239 By a book unlawful ibid. Upon a book superstitious 240 T. Teaching All Believers not immediately taught 216 Who were or were not immediately taught in the Apostles days 217 220 They that pretend to immediate Teaching have had it by men and means 279 280 Transubstantiation A blinde dotage 189 Trembling True at and by the word or Scripture rightly understood 6 286 Trinity A Trinity of Persons in the Godhead proved 46 W. Warfare Saints not out of it till out of their bodies 167 Woman A woman not to speak in the Church 33 Word of God Essential or spiritual 22 25 Language of the Spirit and Word of the Scripture all one 292 Scriptures vindicated and explained  Psalm page Ps 119. 105 40 Proverbs Cap. Verse  20 9 158 22 20 21 32 Eccles 7 20 166 Isaiah 8 20 23 24 64 65 20 2 291 30 20 42 48 16 17 30 Jeremiah 5 31 42 20 9 41 23 29 Ibid. Daniel 9 1 219 Matthew 5 8 158  34 to 36 235  37 237  48 228 6 5 201  6 202 11 27 14 23 8 10 245 28 19 47  19 20 177 Luke 16 29 7 17 21 Ep. to Ch. 22 32 129 John 1 1 25 1 1 to 14 54 to 58 1 9 53 55 261 5 44 232 6 45 216 8 12 53 260 15 5 42 16 13 10 Acts 2 17 18 34  38 39 179  42 46 195 13 2 46 208  39 122 20 28 160 207  34 209  35 210 Romans 1 18 19 274 2 4 170  12 63  15 16 269  29 268 3 3 2  21 92 5 12 63  13 99 6 14 11 7 9 10 110  14 to the end 113  17 138  23 25 139  25 12 115 8 1 115  2 168 8 3 266  3 4 144  4 145  10 139 140  14 9  26 149  37 169 10 8 41  18 82 12 3 62 14 17 190 16 1 2 6 12 35 1 Cor. 1 15 16 108  21 72 2 6 162 164  9   10 17 6 11 156 9 14 209 11 1 11  26 191 198  29 197 12 7 30  12 13 178 14 14 15 202  26 29 217  31 34  34 35 33 16 19 35 2 Cor. 3 2 71  6 5  16 with 14 13 17 9 4 6 23   24 263 5 21 132 11 7 209  9 208 12 7 c. App. 2 13 11 164 Gal. 1 1 211  16 263 2 17 18 19 123  20 21 124 3 19 104  20 89  21 99  27 178 5 17 138 6 17 44 Ephes 1 17 15 2 17 18   20 81 3 17  4 4 5  5 1 9  26 179 6 2 106  17 25 Phil. 2 5 226 2 12 286 3 12 161  15 16 162 4 3 35  13 42 Col. 1 23 82  27 264  27 28 62 2 17 89 1 Tim. 2 11 33 5 18 35  24 267 Titus 2 11 75 Heb. 4 12 41   152  12 13 154  15 153 5 7 Ep. to R. 11 6 1 162  16 238 7 16 24 8 7 94 10 14 135 12 1 116  23 146 to 150 13 8 277 1 9 10 234 5 12 237 240 1 Pet. 1 13 16  15 156  22 160  23 with 25 28 4 7 App. 2 2 Pet. 1 16 19 15  19 36  20 21 37 219  21 248 1 John 1 5 68   77  8 78 2 27 41  29 142 3 3 117  5 156  6 78   79 165  10 142 4 4 169  17 164 5 7 45 46  10 245  12 73  18  Rev. 19 10 39 20 12 45 FINIS ERRATA sic emendanda in the Book PAge 4. Line 8. read the two witnesses p. 9. l. 35 r. is to make p. 21. l. 15 r. Blockhouses p. 33. l. 26. r. he may p. 39. l. 31. for immediately r. mediately p. 41. Marg. r. Jer 23. 29. p. 55. l. 21. r. re-assumeth p. 58. l. 2. r. arbitrement p. 60. l. 21. r. Rom. 1. 18. p. 91. l. 2. dele is the old p. 100. l. 24. dele to be p. 103. Marg. r. Gen. 3. last p. 106. l. 8. r. the word of p. 117. f. 28. for now r. know p. 120. l. 11. for form r. from p. 124. l. 34. for that r. but. p. 134. l. 4. the parenthesis to end at Book p. 137. l. ult dele his p. 138. Marg. r. Gal. 5. 17. p. 209. l. 26. r. Acts 20. 34. p. 215. l. 23. for to r. till p. 221. l. 2. for we are r. were p. 238. l. 13. dele to them p. 245. l. 11. r. we should p. 256. l. 1. r. be not p. 258. l. 32. for that r. the. In the Epistles Epist Ded. for debate r. debase Epist to the Reader for Bellarmine r. Bellarmine p. 9. l. 9. for professed r. possessed Julii 18. 1656. Imprimatur JOSEPH CARYL