larger measure, doth not in the leaft hinder the Scripture Section 1. from being a rule, but the larger measures of the Spirit help towards the understanding of that rule, for a clearer and more Gofpel-like administration and application.

6. Reason. If thou wouldst have the Letter to be the rule, and Mofes and the Prophets onely, then thou wouldst not have Chrift and the Apostles to be followed, according to

I Cor. II. 1.

Rep. 1. Iufed not the word [onely] although the Books of Mofes and the Prophets, when Chrift referred to them, Luke 16. were the onely Scriptures extant, and a sufficient rule for the present.

for

2. When Chrift by his Spirit in the Apostles enlarged the Scriptures, he altered not the rule for the fubftance of it; Mofes and Chrift, the Prophets and Apostles are fo to be followed, that he who leaves the one will forfake the other; and he that loves the one, will cleave to the other. Had ye believed Mofes, faith Chrift, ye would have believed me, he wrote of me but if ye believe not his writings, how fhall ye believe my words? John 5.46, 47. And fuch is the harmony of the Apoftles with Mofes and the Prophets, that the one preached (and confequently wrote) no other things, then what the other did fay fhould come that Chrift thould fuffer, &c. Acts 26. 22, 23. What if the new Teftament was written after the Old? the matter contained in both, is of the fame concernment to believers as unbelievers. What if Paul gives that godly exhortation, Beye 1 Cor.11.1. followers of me, even as I am of Chrift; is Chrift divided? vindicated. Is not Chrift in the Old Testament and in the New, the fame yesterday, to day, and for ever? He that followeth the Apoftle, as he followed Chrift; and followeth the Prophets, as they fpake and wrote by the Spirit of Chrift, doth the fame thing.

7. Reafon. Seeing we are not under the Law, but under Grace, the Spirit of Chrift is our rule and guide.

Rep. This is added to no good purpofe, but ftill to contradict the Scripture, and to blot it out from being a rule. For,

Rom.6.14.

1. Albeit true believers are not under the Law in refpect cleared.

Section I.

What 'tis to

of its ceremony, curfe, 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 felf (faith Paul) ferve, therefore am under, the law of God. So again, I Cor. 9. 21. Under the Law to Chrift, as the rule of holiness and righteoufness is difpenfed in the hand of Chrift, and for obedience (with a Gofpel-frame of fpirit) unto Chrift.

2. When the Apostle faith, [we] are under Grace, he fingleth not out a Sect of men called Quakers, (unknown in his days) but he intendeth all true Chriftians, and their condition, under a covenant of Grace, (not Legally, but Evangelically adminiftred) having the Spirit of liberty to lead them, from under the dominion of fin, 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 Meffias, is the vail therefore upon my heart, as R.F. reafoneth? Yes,because thon ferft up Law in ftead of Gospel.

Rep. I wish he well understood what it is to fet up Law fet up Law in in ftead of Gofpel: It is not onely to fet up Jewifh ceremotead of Go- nies and Typical fhadows, after Chrifts abolition of them, fpel. as the Jews endeavored; but to fet up all, or any act or work, required in the Law or word of God, whether done in natures ftrength, or by moral abilities, or by the Spirits ftrength, to be a mans juftifying righteoufnefs before God; this is far from what I urge and prefs, when I plead for Mcfes writings, &c. to be a standing rule to direct to Chrift, and to direct in a way of fanctifying righteoufnefs when a foul is come to Chrift.

But we witness the glory that exceeds, &c. but thou art ignorant of that.

Rep. I confefs, I know that glory of Gospel-ministration which the Apostle fpeaks of, 2 Cor. 3. but in part; but this I know, that when our Lord appoints men conftantly to hear Mofes and the Prophets, as writing of him, and as giving out the fame rules for Faith and Holiness, which himfelf gave; be that fhall take men off from attending

*

Pag. 4.

&c.

their writings, according to their true fcope, feduceth and Section 1. draws off from Chrift. And as ignorant as I am, I can fee to the end of that which is abolished, which is Chrift, the end of the Law for righteoufnefs to every one that believeth and I can fee that he that believeth not in the fame Christ, which Mofes pointed at, believeth not at all, or but in a falfe Chrift; yea, with half an eye (through the fame grace) I can fee that he who takes not Mofes writings, as he wrote of Chrift, and makes them the rule of his faith and maners; and also refufeth the writings of the Prophets to be the like rule; he doth more then implicitely refuse the writings of Chrift and of the Apostles, from being a rule alfo R.F. therefore holding to the firft contradiction, * That the Scriptures are not a standing rule; may well pafs on to a fecond, That they are not a more standing rule The Scripthen vifions and revelations; as I had collected from tures a more Luke 16. 31. If they hear not Mofes and the Prophets, nei- ftanding Rule ther will they be perfwaded though one rofe from the dead, then vifions The reafon hereof is ftrong; rifing from the dead (which is of the fame 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 fo authentique, that when either particular Jews have been, or the Nation fhall be converted to the Lord, they prefently adhere to it, as to their Rule; fo the Apostle prophefied, 2 Cor. 3. 16. when it, any poor Jew, or rather 2 Cor 3.16. collectively, when the people and children of Ifrael, 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 Teftament, that is, of the books thereof; The books and writings of the Old Teftament ftand, and fhall still abide, at their converfion (though the old administration of the Covenant of grace is abolished) and they shall be their Rule (together with the books of the New Teftament) which they will then understand, own, and imbrace, as more certain to them, then if one rofe from the dead, not in a faigned but real way.Hence it is that Chrift after himself was rifen ( as others with him) and appeared,

with 14.

opened.

Section 1.

`peared, called his difciples to the Scriptures,and opened them unto them, Luke 24.29. yea, he urgeth his own death and refurrection,that it ought to have been fo; And beginning at Mofes, 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 reft were cold at heart, through fear, at their firft fight of Jefus, fuppofing they had feen a fpirit, ver. 37. Let visions and revelations be never fo certain, yet the Scriptures quoad nos, as to us, are a more ftanding Rule. Why they are not fo in R. F. his judgement, and others; we shall know by his reafons.

Matth.11.27. vindicated.

1. Chrift faith in Matth. 11. 27. No man knoweth the Son but the Father, neither knoweth any man the Father fave the Son, and he to whomsoever the Son, (not the Scripture, but the Son) will revcal him: here revelation is the furer rule of knowing God.

Rep. IfI fhould deal as rudely with R. F. as he with me, I should not onely fay, the affertion is thine, not the Lords, but therefore thou art a liar, and accufer of the Lord: but I will not exchange words, I will prove him to be what he would faften upon me. He that fets the Son of God, and the Scriptures at diftance, belies Chrift, accufeth the Lord; R. F. doth thus, by his Parenthesis (not the Scripture but the Son) his confcience will draw up the conclufion one day, Again, he that grants one part of truth, and denieth another part, wrongs the truth, and the Lord of truth; But R. F. granting one part of truth, viz. That the Son reveals, and denieth the other part, viz. That the Scripture revealeth; when as he hath this from the very Scripture, that the Son revealeth, and what he revealeth, therefore he may be (if he be not) condemned in his own confcience that he wrongeth the truth, and the Lord of truth. Again, he that understands Matth 11.27. of immediate revelation onely, and shuts out all mediate revelation, by the Scripture, falfly accufeth the Lord of the Scripture; but R. F. underftands that place of immediate revelation onely, and shuts out all mediate revelation by the Scripture, therefore, R. F. falfly accufeth the Lord of the Scriptures. If he understands

derstands it of mediate revelation by the Scripture, then it Section. 1. will follow by his reafoning, that the Scripture-revelation is furer then the Scripture. If he faith, the Spirit, by the Scripture,makes the truth more fure, not in it felf but to us, it is that I contend for, and that which all believers are to pray for, Ephef. 1. 17. There is the light in the air, and the Ephef.1.17, light of the eye: now though as to bodily fight,the light in opened. the air doth not give the light of,or in the eye,but onely to theeye, yet the Spirit of revelation (which is peculiar to Saints, and common to all Saints, by the light of Scripture that is as the medium or means of light in the air) doth give the light in the understanding as it brings light to it, therefore it follows, ver. 18. the eyes of your understanding being enlightned: But ftill the Spirit of revelation is not a furer Rule, no nor properly our Rule, but our guide and leader to, and by his Rule, the Scriptures, which are the more fure word of Prophecy, as to us, especially in a ordinary, and standing way, in all ages.

2. R. F. reafoneth, Vifions are a way of Gods making known himself, after Mofes and the Prophets, as to Ananias, Paul, and Peter. A&t. 9. cap. 10. Gal. 1.

Rep. 1. Thefe vifions were but occafional and extraordinary, as fure as the Scriptures (as all true vifions and revelations of God are) in themselves, and to the particu-. lar men that had them, yet not to that faw them not, but know from the Scriptures they had them: thofe Scriptures, viz. Act. 9. cap. 10. Gal. 1. and fo all the Scriptures are as fure, yea to all Saints more fure: compare 2 Pet. 12 Pet. 1.16. 16. [when we made known unto you] with ver. 19. [we 19, opened. have also a more fure word] we, that is, you that is, you with us, and we with you. Vifions were but of rare ufe, the Scriptures are of long, and conftant ufe; and by fuch as receive them to be of divine infpiration, they have ever been acknowledged more firm (as to us ftill) then occafional vifions.

2. If God had known (as Chryfoftom upon Luke 16.) that vifions from the dead, would have done more good to the living,he would not have omitted or waved fuch a way, in an ordinary course,