Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	rule_n	tradition_n	unwritten_a	2,845	5	12.5918	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78218	[Baʻal-samz] or, Soveraigne balsome, gently applied in a few weighty considerations (by way of quærie) for healing the distempers of such professors of religion as Satan hath wounded and drawn aside (under the notion of living in God) to the utter renouncing and casting off the use of divine ordinances, and Gospel-institutions of worship. With an apendix by way of postscript to such professors, wherein the most principall grounds upon which they build their practise, are fully answered and removed. And a catalogue of the errors that many of them hold since they left the ordinances, discovered. As also a true relation of Gods extraordinary working upon one of this way very lately in Plimouth, to the sight of his error, for the good of others published. / By Will. Bartlet, an unworthy minister of the Gospel, and lecturer at Bytheford in Devonshire.	Bartlet, William, 1609 or 10-1682.; M. P.	1649 (1649)	Wing B987; Thomason E549_19; ESTC R209139	79,502	81

3.12 which place is to be understood of Gospel-worship as is evident by comparing it with the 2 3 4 5 and 6 verses of the same chapter where the Apostle makes comparison between Christ and Moses and shewes how farre the Lord Jesus Christ excells Moses in building and ordering the House of God with all the Ordinances of worship belonging thereunto under the Gospel And thus Cain is said to goe out from the presence of the Lord Gen. 4.16 or from Gods * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. à facie Domini face Now what is signified by this but his being removed from the wayes and meanes of enjoying the favour of God which are his * So the face of God is frequently taken in Scripture Psal 24.6 Psal 27.8 Psal 105.4 Jonah 1.3 Quare non dubito sub hac voce notari adminicula quibus Deus nos ad se tollit ex sua immensa gloria ad nos descendens atque in terra nobis proponens imaginem ●●elestis suae gloriae caeterum quia in unius Dei arbitrio est se nobis conspiciendum praebere quod facit in verbo sacramentis in hoc intuitu oculos retineri decet ne nobis contingat quod Papistis c. Calv. in Psal 27.8 Vide Sal. Glass Philalog sac in verb. p. 104. Ordinances and therefore called his Face because in these he useth to manifest himselfe to his people as two friends are said to doe when they speak face to face to each other 22. Whether the promises of the Gospel excepting onely that great and absolute * Psal 2 8. Ioh. 6.37.39 Isai 49.8.9 first promise of calling the elect to Christ do not carry and contain in the bowels of them the matter of Rewards and those rewards stand in * The promises are free in fieri being made onely out of grace but conditionall in facto esse being performed and accomplished with dependance on duties in us Reign Synf of Sin p. 337. 364. Vide Stock on Mal. cap. 2. Relation to presupposed services and duties to be performed by beleevers in order to their enjoying those Rewards as Matth. 7.7 8. Ask and it shall be given to you 2 Thess 3.4 Gal. 6.9 Heb. 3.14 2 Pet. 1.5.8 10 11 And whether a person can expect the performance of the Reward on Gods part that neglects the duty required on his own part 23. Whether one main end of the new Covenant of grace mentioned Ier. 31.33 Heb. 8.9 10. wherein God promiseth to give his Spirit be not to enable Beleevers and cause them to walk in all the Statutes and Ordinances of the Lord Jesus according to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The roat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very emphaticall and fignifies ad certum usum aptare vel disponere i. To dispose fit a person for employment taken from dressing and making ready of meats and sacrifices under the Law Vide Sheind Lexic penta Hutt Heb. Bib. cum Cub Leigh erit sac Heb. in Radie. Ezek. 36.27 And whether a departing from Ordinances and ceasing to walk in a right observation of them be not a terrible shaking if not a making of this glorious new Covenant of grace in this respect void to the Saints For to what purpose is there a Covenant made with the elect in Christ to enable them to walk with God in all the righteous Statutes and ordinances of God if there be none to be observed by them 24. Whether a persons ceasing to perform the duty of prayer and other duties of Gods worship and to live onely in God as such say that are against Ordinances be not destructive to the Mediatorship of Jesus Christ and all his glorious offices belonging thereunto especially that of his Priestly office whereby hee makes continuall Intercession for true Beleevers and by which we are made acceptable to God Rom 8.34 Heb. 7.25 Ephes 1.6 And whether in this respect it be not to raze the very foundation of all our faith and hope in God for justification and acceptation alone by Christ yea a razing of the very foundation of all true Christian Religion and according to the Apostle to preach another Gospel Gal. 1 8 9. For if there be no more need of the performance of the duties of Gods worship in which through Christ we draw nigh to God but the soule is to bee caught and swallowed up wholly into God as these men speake that deny the use of Ordinances then to what purpose is Christs Priestly office now on foot to make our persons and Gospel spirituall sacrifices and services of prayer and praises acceptable to the Father Heb. 13.15 1 Pet. 2.5 25 Whether to leave off and altogether to cease the use of Gospel-ordinances and duties of Gods worship be not directly against the revealed will and minde of God and Jesus Christ contained in the Scriptures that * Isa 29.18 Ier. 29.12 13 Zech. ● 17 Ioh. 10.16 Ephes 6.18 2 Tim. 2.22 1 Cor. 11.26 Heb. 3.7 11. Heb. 10.25 Jam. 1.18 19 ad finem expresly command require the continuall performance of these duties as hearing the Word Prayer administration of the Seales Church-communion c. And whether this practice doth not proceed from a Popish Prelaticall and Antichristian Spirit to make and bring persons in a great measure to forsake the holy Scriptures which ought to be the * All Writers both ancient modern that are sound and Orthodox averre so much as may be seen abundantly in their works against the Papists and Hereticks in all ages from the Apostles to to this day only and sole Rule in all matters of faith prefer mens private thoughts opinions inventions and unwritten Traditions above them as is the practice of idolatrous and Antichristian Papists to doe yea whether such a principle as this to cast off the duties of Gods worship so expresly commanded in the Scriptures to be performed be not with the Papists the great enemies of Christ and his Gospel-institutions to call for an Index Expurgatorius to correct and cancell those many pretious Texts and places in the Scripture that are point blank against this dangerous opinion of forsaking Church-Assemblies and use of Ordinances as they doe many places of Paul in his Epistles that hold forth justification E sola fide i. by Faith alone without works 26. Whether the Scriptures doe not number and reckon such persons as cast off Ordinances amongst the vilest of men as prophane a The children of God by nothing are better known then by calling upon him Barlow on 2 Tim. 2.2 Let them goe branded like Satans slaves sounes of Belial who omit this duty Id. ibid. Atheists and Hypocrites that make not conscience of the observing of them but cast his Lawes behinde their backes and count them grievous and doe what in them lies to make them void as Nehem 9.26 Psal 10.5 Psal 119.126 Psal 53.4 Mal. 3.13 14. and in especiall that of prayer

all grace 1 Pet. 5. ●0 who hath called us into his glory by Christ Jesus who after yee have suffered a while make you perfect stablish strengthen settle you In whom I desire and trust for ever to be found Your and the Churches unfained Friend and Servant W. BARTLET March 1. 1648 Courteous Reader you are desired in respect of the Authors absence and great distance from the Presse to mend with your Pen or in love to passe by such faults as these which have escaped For the Title Balm for the Bruised read A Soveraigne Balsome for the wounded Pag. 2. marg d r. observandum P. 3. marg n r. in nova Ecclesia c. p. 4. marg s for Apostolis r. Apostolos p. 9. margh for Mr. r. Mistresse Avery p. 9. marg for Id. ibid. r. Musc in loc p. 9. l 17. r. inexpressible p. 33. mar for worship r. walking BALM for the BRVISED Quaerie I. LET it be considered in the feare of God whether the sacred Scriptures commonly called the Word of God consisting of the writings of the Prophets and Apostles in the old and new Testament that were holy men of God and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg red iuspirati vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed Graecum propriè sig acti impulsi Spiritus sanctus erat Scriba Prophetae erant ejus calami quibus Spir. S. scribenda dictabat Cypr. Ergo Script sac est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac infallibile Dei verbum Gro. inspired infallibly by the Holy Ghost in the composing of them 2 Pet. 1.20 21. be not the onely visible Rule and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from Architects who in building Houses doe use a Rule or Square by which all the parts are carried ou with a due proportion so those that Christ imployeth to build his Church are to measure all matters of doctrine and worship by the Rule and Square of the Scriptures Canon so called Gal. 6.16 by which persons professing the knowledge of God and faith in Christ are to square and regulate themselves in all matters of Doctrine and Worship and whether the best and next way to come to the right knowledge of the minde of Christ in these things be not to c Nihil in Ecclesia sonare debet nisi eloquia Dei juxta 1 Pet. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Ger. in loc Omne quod loquimur debemus affirmare de sacris Scripturis Hier. in Psal 98. Necesse est nobis Scripturas sacras in testimonium vocare sensus enim nostri enarrationes sine iis non habent fidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Justin Martyr in Dial. cum Tryphone Sancta Scriptura sic fidei nosirae fundamenta proponit doctrinae nostrae regulam figit ut fides Christianorum iis solum revelationibus nitatur quae in Canonicis libris continentur Dar. de fratcrna Comm. inter Eccles Evang. p. 76. Sicut verbum Dei scriptum in practicis vitae Christianae unicae est rectitudinis norma sic idem verbume seu scriptura sacra unica est veritatis norma in Theoreticis fidei Christianae See Par. in Gal. 5. keep close to this sacred and unerring Rule and Canon of the Scriptures 1 Pet. 4.11 2 Pet. 1.19 2 Tim. 3.15.16 Esay 8.20 Prov. 6.23 30.5.6 2. Whether among many other pretious truths which the Scriptures hold forth unto us this be not a speciall one viz. That Jesus Christ our blessed Lord and Saviour who having purged away our sinnes and is sate down on the right hand of the Majesty on High Heb. 1.30 hath a spiritual Kingdom or Church-state d Observanum est quod Christus non dicit Regnum meum non est in hoc mundo sed non est de hoc mundo Et infra non dieit Regmon meum non est HIC sed non est HINC Nam Regnum sc Christi est hic in hoc mundo Coetus credentium c. vide Heming Aret. Musc in loc distinct from all the Kingdomes of the world Iohn 18.36 Iesus answered My kingdome is not of this world 'T is in this world but not of this world 3. Whether this Kingdome of Christ here on earth so distinct from the World is not usually distingnished into e Ecclesiae visibilis invisibilis distinctio fundatur in scripturis Pareus in c. 2. ad Rom The Church is visible or invisible A distinction not of Genus into severall species but of the subject into severall adjuncts For the same Church may be and is visible and invisible Sedg Script a perfect Rule for Church Government Irvifibilis autem nominatur non quod homines ad eam pertinentes non videantur qua homines sed quod non cernantur qua electi solus euim Deus novit qui sunt sui Wolleb Compend Theolog. vid. Tilen Syntag. de Eccles Ellis vind Cathol p. 4. c. 2. Visible and Invisible Mysticall and Ministeriall or Politicall considered as the object of Faith or of sight and sense consisting of all the elect dispersed through the whole world called by some the Universall Church or of particular Churches collected and gathered together of visible Beleevers in this or that place Towne Citie Countrey or Kingdome Ephes 3.15 Heb. 12.23 Mat. 22.14 Gal. 1.2 1 Cor. 16.19 2 Cor. 8.1 1 Thess 2.14 4. Whether the visible Kingdome of Christ consisting of such particular Churches and Congregations of Beleevers gathered together according to the order of the Gospel f Vid. My Model of the Primitive Congregationall wayes hath not a visible Government Order and Ordinances of visible Worship necessarily belonging and appertaining thereunto according to g Functiones quas enumerat omnes sunt Ecclesiasticae quibus tunc Apostolica authoritate sic distinctis Ministerium Ecclesiae constabat quae nunc etiam in Ecclesiis constitutis vigere debent Par. in loc ad Rom. c. 12. Rom. 12.6 7 8. 1 Cor. 5. 11 12 14. Chapters Ephes 4.11 12. Matth. 28.19 5. Whether this Government and externall ordinances of Worship appertaining to this visible Church state and Kingdome of Christ under the new Testament doe not by Gods order and appointment succeed and come in the roome of those Ordinances and Lawes of Worship which the Jewes did enjoy under the old Testament according to the prophesie of the Prophet Malachi chap. 1. verse 11. For from the rising of the Sun to c. my i By the Name of GOD is meant his worship as appears from verse 6. and verse 12. of the same chapter and so it 's often used in the Scriptures Vid. Bernard Thesaur Biblic and Flac. Illir cla Som. Name is great or shall be great among the Geniiles and in every place incense shall be offered to my Name and a pure offering for my Name is or shall be great among the Heathen And whether the words of Christ to the

his subjects in righteousnesse yet still in greatest love and mercy 2. Besides secondly I answer Doth not this ground upon which people build the neglect of duties c. as it is propounded expose them to great danger of being acted by f Vid. Boltons Bounds of Christian freedom p. 199. where hee shewes how Satan may move a person to the performance of religious duties many wayes a Spirit of Delusion For suppose they staying till the Spirit move them as they speak in the former ground to pray c. that the motion to the performance of the duty be irregular and unseasonable yea altogether unsuitable to the calling and condition of the party that is moved to the duty shall they forthwith conclude that this motion is from the Spirit of God Nay are they not rather to conclude that it is from Satan who is a lying and deceiving Spirit whose depths and wiles are numerous and who knowes how to advantage himselfe against us as well by ill performing of duties as by Non-performing them and is it not the generall opinion and judgement of the godly that are taught of God that one speciall differencing character between the motions of the Spirit of God and Satan is this that the one moves orderly seasonably and suitably to the word and a persons calling and condition but the other disorderly unseasonably and contrary to or at least without the word And therefore without question those that build their performing of duties upon this ground onely may as well especially if they be not experienced Christians bee deluded by Satan as led by the Spirit of God 3. Lastly to say no more are not the Scriptures altogether silent herein and doe not in the least hold forth such a Rule as this to beleevers that none should not enter on the performance of duties till the Spirit move them nay is it not as cleare as the Sunne at Noon day that the Scriptures doe expresly hold forth to the contrary g Luk. 21.36 Rom. 12.12 Ephel 6.18 Col. 4.2 1 Thess 5.17 enjoyning beleevers to pray alwayes to pray continually to pray without ceasing to watch unto prayer with sundry the like expressions not take heed as if beleevers were to doe nothing else but pray and perform religious duties for then there would be no place left for their civill employments in their particular Callings which in their place and order are to be done also but that they should endeavour to preserve in themselves a holy and spirituall disposition towards that duty and all other duties of the like nature that so they may be ready upon all occasions ordinary and extraordinary publique and privat to draw nigh to God in the performance of them Object But doth not this derogate from the honour of the Spirit Ans No more then the working of particular next causes do from the universall cause which seldom or never produceth particular effects without a concurrence of particular causes e. g. The Sunne is the universall cause of all the fruitfulnesse of the Earth Vide Bridge Overflowings of Christs fulnesse p. 31 32. yet it doth not produce that fruitfulnesse without the help of man So here the Spirit of God is the universall cause of all the spirituall actings of the Saints yet he doth not ordinarily produce those actings without the concurrence of those gracious habits are wrought in their hearts in their conversion Nay the concurrence of such particular causes with the universall cause can be no dishonour to it in regard that they doe not act by themselves properly but together with and from the influence and vertue of the universall without which they could doe nothing John 15.5 The seventh Ground on which people build their neglect of duties is this That the performance of duties and use of Ordinances is more legall then Evangelicall looking more to a Covenant of workes then a Covenant of Grace engendring to bondage where as the Gospel gives more grace and affords more liberty looking more to beleeving then working Ans The whole frame of this Argument is carnall and savours too much of the flesh and very much nnbeseeming those that would have the world to look upon them as more then ordinarily spirituall and such as have attained to greater enjoyments of God then others My Reason is this Because those persons that enjoy most of God and live highest in the Spirit have their hearts most enlarged and carried out in communion with God in Ordinances and especially that of prayer so that I may truly affirme it A man of most grace is a man of most prayer but a man of least grace is a man of least prayer And wee have a singular evidence of it in the Apostle Paul who was as Evangelicall a Christian and lived as highly in God I suppose as any that now cast off Ordinances how exceedingly was he given to prayer how much was he in that duty as well as in other duties but in this of prayer he was more then ordinary so frequent as if he had leasure for no other employment and tooke delight in nothing else And hence it is that he saith oftentimes that he prayed without h Rom. 1.9 Col. 1.3.9 2 Tim. 1.3 Phil. 1.4 Philem. v. 4. 2 Thess 1.11 1 Thess 3.10 ceasing that he prayed alwayes that he prayed exceedingly night and day with divers such like expressions And as it was with this pretious servant of Christ so it hath been with the most eminentst beleevers in all Ages so far have they been from looking on performance of holy Duties as Legall Services and engendring to Bondage 2. But secondly if wee diligently observe the Tenor of the Gospel and new Covenant of Grace shall we not finde that they call upon beleevers for the strictest and most exactest performanees of the duties of Gods worship not allowing beleevers to live in the willing neglect of any known duty towards God or man or themselves if wee are not convinced of it let that notable place of Tit. 2.11 12 13 14. be considered where the Apostle shewes that the Grace of God that bringeth salvation viz. the Ministery of the Gospel and new Covenant that worketh grace instrumentally in mens hearts and revealeth the freelove of God through Jesus Christ to sinners hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world i. e. soberly in respect of our selves righteously or justly in respect of men and godly or holily and religiously in respect of God In which words I conceive are wrapt up the whole duty of a Christian as it respects the first and second Table This is the Doctrine of the Gospel or new Covenant of grace not of the Law or Covenant of workes And the Apostle in the 14. verse goes on to amplifie it by shewing one chiefe end of Christs comming into the world was to redeem them from iniquity and to

uberior perfectior clarior magis explicata Christi mysteriorum divinorum cognitio And this hee proves by five Arguments but yet reproves those that would hereby lay aside the Scriptures and look upon them as unusefull to them when the Day-starre is risen in their hearts considering the whole state of the New Testament-light is no other to that of glory then the midnight is to the noon-day and especially because that the dawning of the day and the arising of the Day-starre in our hearts spoken of here is meant of the Ministery and Doctrine of the Apostles who were the best interpreters of the Prophets Christ himselfe having before his ascension opened their understandings to that end Luke 24.44 45. Sic ergo sermonem Propheticum comparat Apostólus lucernae tempore noctis lucenti Apostolicum vero sermonem seu Evangelii in N. T. praedicationem comparat Lucifero diei plenam lucem adferenti hac ratione majorem doctrinae claritatem N. T. tribuit And thus Piscator Beza and others understand the place so that beleevers are to have respect to the Scriptures alwayes both of the old and new Testament and not to cast off the use of them as soon as the Day-starre begins to rise in their hearts that is so soon as they come to understand or attaine a more cleare knowledge of the doctrine of the Gospel or salvation by faith alone in Christ crucified by the ministery and teaching of the Spirit 3. Concerning that Text of 1 John 2 27. in my judgement Calvin and Beza speake out the proper sense of the place Vide Bee Annot. Calv. in loc saying That the Apostle in these words onely signifieth to those he wrote that they were not so ignorant as to be taught such things as were unknown to them or that hee propounded such things to them as the Spirit of Christ which they had received into their hearts did not readily prompt and make known unto them And therefore faith Calvin Frantick men doe rashly from hence seek to shut out of the Church the use of the publique Ministery For in that the Apostle saith that they are taught in all things by the Spirit it must not be generally taken but restrained to the circumstance of the present place c. 4. As for that of Revel 21.22 23. though the most both Ancient and Modern Writers doe understand it of the Church Triumphant hereafter in glory yet Mr Brightman and others take it to be meant of the glorious times of the Church here on earth when the Jewes shall be called and come to their full glory in Gospel-enjoyments At which time the worship that shall then be in use shall be most simple and most pure c. Let the Jewes therefore saith he hearken to this and let them not expect the re-edifying of a new materiall Temple amongst them any longer as they have done to this day foolishly and perversty but let them breathe and bray with their hearts hearty wishes ter the right manner of worshipping God which shall not stand in need of any Temple Let them long with hopefull hearts to see Almighty God himselfe and the Lamb conversing among them in respect of which glory they shall judge whatsoever can be framed by the policie of men are but vile and nothing worth And then afterward upon the 23. verse Now these things saith Mr Brightman are not spoken to this purpose as if there should be no use at all of the Scriptures but because all men shall be so able to understand the will of God at this time as if they had no need to be brought to knowledge by the reading and studying of the Scriptures or any other holy bookes which help to open them To this agree Mr Bernard on the Revelations with Mr Burroughes on Hosea and divers other late Writers 10. Lastly though some of those that renounce Ordinances will make use of Scriptures so farre as they conceive will advantage their cause as is the property of all Heretickes to doe yet for the most part such persons wholly renounce them calling it a dead letter a common writing of no more value truth and authority then the writings and sayings of other Saints containing in them many weake silly vain grosse and contrary things and therefore not to be made use of especially by grown Christians as a Rule to guide them but the Saints are to follow the dictates and teachings of the Spirit within them Answ 1. It seemes then that the Scriptures or the word of God which was written by the holy Prophets and Apostles who were infallibly led and guided by the holy Ghost in the penning of the Old and New Testament as I shall shew in the following Answers will serve young Christians turnes and may bea help to such as are poore weake low beleevers Babes in Christ Well then they are some way usefull but why not as usefull and serviceable to * S. Seripturae usū sui et necessitatem non tātion rudibus Alphabetarils in Christianismo sed perfectioribus ac regenitis passim commendat nec tantum in vetere sed etiam in novo Testamento quemadmodum ex multis Scripturae locis exemplis liquet Synops pur Theolog. old men in Christ to strong and well grown Christians as to them that are weak Nay is it not evident that not onely the most eminentest Saints before Christ came into the world as David Daniel c. but after Christ was come made use of the Scriptures as their rule and guide in knowing and doing the mind and will of God Let us make a tryall 1. The Apostles though they had such a fulnesse of the Spirit powred out upon them Acts 2. yet they made use of the Scriptures Peter did 1. Pet. 1.10 11 12. and chap. 2.6 and 2 Pet. 1 20 21. and chap. 3.16 And the Apostle Paul who was caught up into the third heaven whose divine enjoyments were so great that few could match him he made use of the Scriptures Acts 17.2 Rom. 1.2.4.3.9.17.10.11.11.2 Gal. 3.8 22.4 30. 1 Cor. 15.3 4. 1 Tim. 5.18 So the Apostle James he made use of them Jam. 2.8 23 4.5 So the Evangelists we read how often they quoted the Scriptures So Apollos was mighty in the Scripture Acts 18 24.28 So the Bereans they searched daily the Scriptures and were highly commended for it Acts 17.11 Yea the Lord Jesus Christ himselfe our alone blessed Saviour made use of the Scriptures often as we finde Iohn 7.38 Luke 4.18 Luke 20.37 Matth. 21.42.22.29 Luke 24.27 32 45. Neither did Christ and his Apostles make use onely of the Scriptures for their own use but charged others to make use of the Scriptures and those also that were no mean Christians but such as had attained a great measure of the Spirit That they gave the Saints in charge to make use of the Scriptures is evident from Iohn 5.39 Col. 3.12 Rom. 15.3 4. 2 Tim. 3.14 15

16 2 Pet. 1.19 That they were no mean but well grown Saints and such as had attained to a great measure of the Spirit is also evident from the Epithites the Apostles give them 1. For first they stile them such whose faith is spoken of throughout the whole world Rom. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Such as were wise men 1 Cor. 10.15 I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sapientibus to wise men 3. Such as were perfect Phil. 3.15 Let us therefore as many as be perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Such as had received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Like pretious faith 2 Pet. 1.1 5. Such as were strong men in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 2 14. 6. Such whose faith did grow exceedingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 13. So that by all this it plainly appeares that the Scriptures are usefull to all the Saints high as well as low strong as well as weake wife as wel as simple yea every way able to furnish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of God himselfe or instruct him perfectly as the word a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 2 Tim. 3.17 to every good worke and therefore it 's a fond and idle thing in any to say that any of the Saints while they are here in via are above the use of the Scriptures 2. Whereas they say the Scriptures are not to be a Rule for the Saints to walk by in matters of faith practice because they are a dead letter common writings containing in them many weak filly yea grosse contradictions c. I answer This is blasphemy against the holy Ghost that was the Author of them 2 Pet. 1.21 in a high degree For it 's as cleare as the Sunne to any but those whose eyes are shut up that the Scriptures are without imperfection without weaknesse vanity or b Vid. Roberts Keye of the Bible p. 38. to 49. excellently clearing and freeing the Scriptures frō contradictions in themselves contrariety being inspired by him who is Perfection it selfe 2 Tom. 3.16 Now if they be inspired of God then they must needs be the most excellent of all other writings both for verity purity certainty efficacy perfection perpetuity as were easie to c Read Master Traps Theologia Theologiae or the true Treasury demonstrate which made one to call the Scriptures Liber Librorum the Book of Books in comparison of which all other are but d Sibyllae folia Luciani libri imò ipsae Aesopi Fabulae vanitas vanitatum leaves fables trifles vanity of vanities c. which drew this saying from e Auferantur de medio chartae nostrae procedat in mediū codex Dei In Psal 57. Austine of old Away with our writings that room may be made for the book of God and that of renowned f Ego odi me è libros saepe opto eos interire c. In Gen. Luther I heartily hate mine own bookes and could wish them out of the world because I feare they keep men from spending so much time from reading in Gods book the onely fountain of all the wisdome Now if the Scriptures are so excellent so perfect why should they not then serve to us as a Cauon or rule to walk by in things that are both to be beleeved and practised Object But they are a dead letter Ans And why so Are the words of the g We must never abstract the Scripture from that Spirit of God which is alwayes in it and with it as a clear and sufficient witnesse of it and as the very life and soul of it whereas you with the Papists take the Scripture for no other but as a bare letter or bark of a tree or dead corps without any divine spirit in it Mr. Burious Reply to a Relation of the Conference between the last Archbishop of Cant. and Fisher the Iesuite For even as the veines in a natural body do carry and convey in them the life blood and as the arteries do contain in them those animall spirits conveyed from the head to all the members whereby they are vegetated and moved so the Scriptures and every part of them have in them the Spirit whereby they are quickned and which is in them as the light in the body of the Sun their proper light c. p. 151. living God dead words Are they not spirit and life Iohn 6.63 Are they not quick and powerfull sharper then a two-edged Sword piercing even to the dividing asunder of Soule and Spirit and of the joynts and marrow and is a discerner of the thoughts and intentions of the heart Hebr. 4.12 How are they then a dead letter Obj. But they are full of contradictions leaving men still in the dark and under uncertainties Answ If we apprehend any darknesse or contradictions in the Scriptures the fault is ours and not theirs 't is defectus vasis non fontis There is a sufficiency of light that accompanies and shines forth in the Scriptures continually but that we cannot see it is because we come to it with blind eyes Not habemus non limpidos sed lippos oculos as Aquinas notes on Coloss 2.3 There are unsearchable treasures of wisdome and knowledge in the Scriptures as there is light in the Sunne beaming forth to the world but that men cannot discerne it is from their own darknesse and not the Scriptures How mach the blinde Papists have urged the obseurity of the Scriptures against our Writers the better to keep up Antichrist on his throne by keeping the vulgar people in ignorance through prohibiting and forbidding them to read the Scriptures and how abundantly they have been confuted is h It is true the Scriptures are obscure and difficult but not all nor to all nor alwayes 1. All the Scriptures are not difficult and obscure every part of them is not invol●●d in obscunity 2 Pet. 3.16 these things thas arenecessary to salvation are plainly set down 2. Those places in the Scripture that are obscure are not so to all persons but as the same Apostle saith they are so to the unlearned and unstable that is to them that are meere Naturals or Animals 1 Cor. 2.14 Such as want the assistance of the Spirit to give them understanding 3. Neither are they obscure alwayes For those that are dark to day and cannot understand the mind of God may have it revealed and made known to them to morrow Vide Langfords Enquiry after verity plain to those that have any acquaintance with their controverfies Admirable things have been done in this Age this way both in Latine and English so that people are left without excuse herein And as for contradictions in the Scriptures it is from the same spirit of falshood that acts and workes in men to speak so disgracefully as they do of them For how can the most High who is the Author of the Scriptures and in whom is no darknes at all Iohn 1.5

of God never dictates any thing but what is agreeable unto may be resolved into the Scriptures or t written word of God but the other not e.g. When a man is perswaded that Christ is not God as well as Man that there is no resurrection of the body nor reward nor punishment after this life that sin and grace are both equally of God c. with a thousand such like abominations how shall a person discern that the perswasions he hath of these things are not from the Spirit of God but from Satan and his owne wicked heart but this because they are directly against what is revealed to us in the Scriptures l the Spirit of God never per swading any to such things as he hath himself spoken against in the Word written 5. Moreover to what purpose did the holy Ghost make use of those holy men of God as the Prophets and Apostles are stiled to be his Amanuenses or Scribes to write down and commit to paper what the minde of the eternall God was which he would have made known to the children of men concerning their faith and obedience if the Scriptures are of no more use to beleevers Doubtlesse the workes of God are not in vain he made the two great lights in Heaven the Sunne and Moon the one to rule the Day and the other the Night now would it not be a weake if nota wicked thing for any to say what need we any more the use of the Sunne or Moone is not God himselfe sufficient so here is it not as weake if not as wicked a thing to soy What need is there of the Scriptures when wee have the Spirit himselfe to teach us Besides doth not the Apostle affirme in the first to Timothy that the Scriptures are exceeding usefull and profitable for Doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good workes 2 Tim. 3.16 17. And then to the Romans That whatsoever is written is written for our instruction that we through patience and comfore of the Scriptures might have hope Rom. 15.4 And doth not Christ himself say that one chiefe cause why men erre from the truth is because they are ignorant of the Scriptures Matth. 22.29 And doth he not also requite men to search the Scriptures upon this ground because they testifie of him Mark that well They testifie not simply the Spirit but the Scriptures also they beare witnesse to Christs being the true and onely Messiah that should come into the world with many other pretious ends and uses to which the sacred Scriptures are usefull and profitable as were easie to produce if need were 7. But lastly to say no more how doth this open a doore to all manner of abominations both in opinion and practice for if every man must be left to the private teachings of the Spirit and have no recourse at all any longer to the sacred Canon of the Scriptures what abominations will men and women stick to admit of and beare off all with this The Spirit leads me hereunto I am taught by the Spirit and perswaded by the Spirit so that if a man should be stirred up to lay violent hands upon his neighbour as I have heard a drunkard once did on one that was of this opinion and basted him to some tune and being demanded by the party why he did so he answered him in his own language hee could not help it the Spirit moved him thereunto and take away his purse or his life from him or a vile wretch should attempt the deflouring of a virgin or committing of any other abomination and put all off with this that the Spirit dictates such things to him he is under no law but that of the Spirit would not this be dreadfull both to God and Man and so for any damnable errors in judgement that the Scriptures condemne to the pit of hell and warn us to take heed of as we defire to escape damnation doth not this opinion make way to the entertaining of them when people shall be perswaded there is no use of the Scriptures to bee as a Rule to them to walk by but they are to trust onely to the inward dictates of the Spirit Besides if this should be allowed of that the Scriptures are of no luse but we must trust to the Spirit in all what certainty then can there be in any point of Religion and faith for every one will beleeve as the Spint dictates to him and as many men so there will be almost as many mindes Nay further what bottome will men and women have to build the foundnesse of their opinions upon and that it 's not their meere fancie if they cast away the Scriptures seeing what they conceive to day to be the right to morrow they may be perswaded to be otherwise if they trust to what is spoken and dictated secretly to them and where will your soules end and fix a period in matters of opinion when they once begin to take this course of casting off the Scriptures Doubtlesse they cannot tell themselves there being a fathomlesse depth in the pit of error out of which poore creatures can never extricate themselves being once shut up in it Blessed are those soules that are so taught of God in the Ministery of his Word and Spirit as to feare comming nigh the brink of that pit THus Sirs I have dispatcht the Answers to the forementioned grounds what remaineth in the close of all leaving the successe and issue of all to the Lord Jesus but that I adde one word to perswade you in the bowels of Christ to consider from whence you are fallen and repent and doe your first workes Rev. 2.4 before the Lord Jesus be revealed from heaven against you I cannot but apprehend your condition as very sad not only in respect of your sin but of your sorrow that is like to overtake you For as sure as the Lord liveth all those that refuse to kisse the Sonne and will not have him to rule over them but doe what in them lies to break his * By bonds and cords is meant the discipline and government of Christ in his Church kingdome as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify Psal 2.3 Now the lawes and ordinances of Christ or his discipliue and government are called bonds cords not that they are so in themselves but because the wicked so judge of them looking upon them as so many fetters manacles that keep them from the enjoyment of their lusts and carnall liberty which is the main cause of their enmitie against them and rejecting of them bonds and cast his cords from them shall perish in the way of their rebellion Psal 2.12 and be brought forth and slain before him Luke 19.27 You cannot be ignorant how jealous the eternall God is of the honour of his Christ and that he is