very absurd and vile and an abuse of Gods goodnesse that therefore you must not work together with God as rationall creatures c. p 743. So Mr Greenhill in his elaborate Lectures on Ezekiel Chap. 3. verse 1 2 3. p. 293. Observ 1. hath these words The godly must act and put forth their graces towards further reception of spirituall things When Christ will give Ezekiel Donum Prophetiae a Roll to eat he opens his mouth he sets a-work his faith to receive this gift of prophesie Faith in the habit is like the mouth shut up nothing enters but in exercise it 's like the mouth open and ready to receive It 's infinite mercy that God at any time will offer us spirituall favours and excellencies we should therefore beforward and stirre up our soules and graces to the receit of such mercies It 's a lazy and ill excuse for godly ones to say they can do nothing Grace is an active an enabling thing and where there is a principle of life as all godly men have there is a specificall difference between that man and another that hath it not a man without it cannot act nor stirre up himselfe to a further reception of spirituall things because he is dead but a man that hath it can ought to quicken up his own soule to spirituall things The Prophet had received the Spirit that entred into him and he opened his mouth exercised his Faith to take what the Lord should give The Apostle Paul bids Timothy stirre up the gift of God that was in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 He would have men deal with their gifts and graces as they doe with fire vnder the ashes they blow them off and blow the fire up and there is a flame fit for service Sloth feare infirmity carnall reason are ashes that doe oft cover divine fire that it seems dead but we must stirre up our selves blow off those ashes and blow up the fire of grace that it may burn and shine be usefull to our selves and others The Prophet complains in Esay 64.7 There is no man that stirreth up himselfe to take hold of me they are like men asleep that sit still and doe nothing The vulgar is Non est qui consurgat So that I conceive as it is in the great businesse of a Beleevers mortification of sin so it is in the performance of prayer and other religious duties the Rule by which a true beleever is to walk in the performance of those duties is not to sit still and doe nothing till hee is wrought upon by the Spirit but hee is through the strength of grace received to act his * They that speake against performance of duty might as well speake against the actings of faith exercise of grace for prayer is nothing else but the communication of the soule with God the actings of faith exercise of grace Bolt ut supra faith on the truth and faithfulnesse of God in the promise who hath undertaken to give in assistance to us and ability to goe through that worke hee calleth us unto and requireth at our hands For the same God that calls us to duty hath promised to give in strength by his Spirit to discharge it and this faith is to rely on and make use of for its encouragement in all the workes the Lord calls a beleever to the performance of not but that faith and all other graces are the Spirits but because the Spirit doth not act without them in a true beleever For doubtlesse such as are truly incorporated into Christ and made one Spirit with the Lord are not acted as dead stockes as if every time and moment of their acting Godward they received new life from the Spirit of Christ And I am confident for want of the knowledge of this it comes to passe that many formall easie Professors take such liberty to themselves to live in the neglect of holy duties because they say they can doe nothing of themselves further then the Spirit moves and quickens them as if one that is in Christ were altogether without spiritul life and motion longer then the Holy Ghost falls upon him as in the first act of conversion From whence it must needs follow 1. That there are no habits of grace nor inherent workes of holinesse wrought in beleevers at their first Conversion and Regeneration when Christ is formed in them which is contrary to the b Iohn 1.16 2 Cor. 5.17 Ephes 2.10 Ephes 4.24 Scripture and all found Writers 2. That whensoever a beleever is without the motions of the Spirit as in times of sleep and bodily rest or times of temptation yea falling into sin as the best are subject to doe James 3.2 then he is not to be lookt upon as one in Christ which is as absurd as unsound 3. That all those c 1 Tim. 4.14 25. 2 Tim. 1.6 Luke 21.26 Ephes 6.18 Iam. 1.19 21. Phil. 2.12 1 Cor. 15. ult exhortations to beleevers that concern the stirring up their grace their watchfulnesse to the performance of religious duties their working out their salvation with feare and trembling Their giving all diligence to make their calling and election sure their fruitfulnesse in good workes and abounding in the work of the Lord c. are void and of none effect making beleevers under the Gospel and new Covenant of grace to be in no better condition then those that were under the Law a Covenant of works who had their duties discovered but had not grace and power given to them to enable them to the discharge of them which is contrary to the Tenor of the new Covenant which all those have a share in that are in Christ and can say in some measure as Christ their Head did Psalm 40.7 8 9. compared with Heb 10.7 8. I delight to doe thy will O. my God yea thy Law is within my heart 4. That there are no just grounds for Christ and his Apostles in the Scriptures to d Mat. 26.40 Mark 16.14 Luke 24.45 Mat. 25.26 Heb. 5.11 12. 1 Cor. 5.2 Rev. 2.4 Rev. 3.15 16 17. charge home the guilt of sinnes of omission and neglect of prayer repentance mortification of sin c. nor the guilt of carelesnesse slothfulnesse negligence luke-warmnesse in the service of God upon such as are beleevers which is frequently done by them as we may read in the New Testament for if they can act no longer nor no further then the Holy Ghost acts them as â—t their first conversion then why should they bee charged with such faults and commanded to amend threatned if they doe not as Rev. 2 4 5. seeing God deales not with beleevers in Christ under the Gospel any longer by a Covenant of works but of grace though the Covenant of Grace bee full of justice and in the hands of him who orders it in righteousnesse whose e Psal 89.32 33. Scepter is a righteous Scepter and will correct
〈◊〉 〈◊〉 We may read the nature of many things in their offects All the Ordinances of worship bear this Inscription Holinesse to the LORD and are appointed to work holinesse in man Caryls duty and endeavour of the Saints p. 28. 1 Pet. 2.5 Col. 3.16 c. And whether there may not bee abundance of sweet delight and soule-satisfying comfort and content found if holy and spirituall hearts meet with them and are acted on Christ in the use of them 9. Whether those Divine and Spirituall Offices Officers and Ordinances instituted by the Lord Jesus Christ are not his u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rota Chariots using to run on wheeles Chariot in which he rides gloriously in his Church and Kingdome and by which through his Spirit he not onely subdues his enemies and conquers the hearts of Sinners to himselfe that his father hath given to him from all eternity but more and more workes over the hearts of the Saints themselves to a further degree of subjection to his Scepter Cant. w Ainsworth by this Chariot understands more especially the Church and Ministers of the Gospel holding forth the word of Truth and Christ in the midst of them sitting teaching governing and triumphing So Merc. in loc 3.9 10. Psal 45.4 Rev. 6.2 And I saw and behold a x By white Horse Paraens on the place understands the Church puritate doctrinae disciplinae nitidam and by him that sate on it Christ who is carried or born as it were in the Ordinances with great triumph according to Acts 9.15 white horse and hee that sate on him had a Bow and a Crown was given to him and hee went forth conquering and to conquer 10. Whether there be not many singular choyce y 1. Promises of salvation to worship in generall Rom. 10.12 13. 2. Promises in particular and so 1. to the duty of prayer 1. Of Preparation and assistance Psa 10.17 Rom. 8.26 2. Of Acceptation Esa 60.7 Ezek. 43 17. 1 Pet. 2.5 3. Of consolation Esa 56.7 4. Of answering and recompensing Psal 86.5 145.18 Ephes 6.8 Matth. 6.6 Jam. 5.15 16. Joh. 14.13 15.16 16.23 2. To preaching and hearing of theword and administring the Seales Matth. 28.20 Prov. 8.34 35. Esa 55.1 2 3. 1 Cor. 10.16 Esa 25.6 Psal 36.8 Cant. 2.3 4. 5. 1. Esa 12.3 3. To conference Mal. 3.16 17. 4 To sanctifying the Sabbath or Lords day Esa 58.13 14. Esa 56.2.5 6 7. Jer. 17.24 25. 5. To praising of God Psal 50 23. Psal 7.5 6. 6. To the Assemblies and Church-meetings of the Saints to worship God 1. Of Christs presence with it Mat. 18.20 2. Protection over it Mat. 16.18 Psal 84.11 Esa 33.20 21. Esa 4.5 3 Blessings of all sorts upon it Temporall spirituall eternall Psa 84.11 1 2.15.128.56.92.13 14. and 94.14.65.4 Promises made by Christ to beleevers whiles they abide and continue in the right pure use of those Ordinances and duties of Worship and many sad and direfull threatnings and comminations to those that neglect leave and forsake the use and practise of them Psalm 97.7 Ier. 10.25 Heb. 10.38 39. Luke 10 11 12. Heb. 12.25 11. Whether to cast off the use of Gospel-ordinances to pretend onely to live in God be not to make Christ and his Spirit to act contrary to their own Sacred Lawes Institutions and Injunctions of Worship given to beleevers in the Scriptures to follow and when or where it was or is to be found in all the Scriptures that Jesus Christ hath or doth so lead the Saints out of or take them * Vid. Quaest 39. off from the duties of his worship and bid them to cease calling upon the Name of the Lord seeing the Scriptures hold forth the contrary 1 Thess 5.17 Pray without ceasing 12. Whether a beleevers living in God or in the Spirit and bosome of the Father and using of Gospel-ordinances may not very well stand z The nearer we are to God the more in love we shall be with spirituall exercises and with all meanes to draw nigh to him as Bookes Sermons good company c. Dr Sibbs in his Saints Happinesse p. 65. together And whether the right use of those a Therefore the Lord converghes himselfe to the poore soule by an ordinance which is such a thing as consists of a spiritual and yet an external and sensible nature An Ordinance is the subject by which God communicateth himselfe and his goodnesse with a power of his Spirit to carry them to the soule as by preaching of the word to the care through the sound of a mortall voyce by prayer consisting outwardly of sentences and order by the Sacrament also standing of outward weak Elements The Lord carries to the soule by these most inward and spirituall things Rog. Treat de Sacram. p. 247. Ordinances which Christ hath commanded will not very much further and advance a persons living in the God of those Ordinances considering that through the presence of Christ with them and the blessing of Christ upon them the heart of a beleever is made the more spirituall and heavenly 13. Whether the Scriptures doe not joyn the greatest enjoyments of God with the greatest performance of duty towards God and the greatest faith with the greatest obedience and the greatest sense of love with the greatest care of service as Psal 119.32 2 Cor. 5.15 1 Thess 5.16 17 18 19 20. Luke 12.48 b The Apostles meaning is that we not onely try approve and practise those things which possibly may be pleasing to God in some low degree such things as set us a step beyond his displeasure but we must search and doe those things which give him highest content and carry us furthest into his favour Things which come up to the exactest Rule and beare truest proportion to the standards of Truth and Holinesse Car. present duty and endeavours of the Saints p. 9. Eph. 5.10 Luke 7.47 14. Whether to live in God and neglect the use of Ordinances be not a dividing between the end and the meanes Christ having sanctified Ordinances as pretious c Experience teacheth that the fellowship of the Word Prayer and the like is the life strength blood and marrow of communion Hence it is that they are called the Banners Ensignes Standards of Christ and the Ministers the hearers thereof For as Souldiers flock to the Standard and Ensigne so doe the Doves of Christ to these windowes c. Rog. pract Chat. p. â—01 helps and furtherances to the Saints in their fellowship with God and one another 1 Ioh. 1.3 4. Acts 20.32 1 Cor. 10.16 1 Pet. 2.2 And whether to divide between the end and the meanes which God hath decreed and Christ instituted bee not to make in this respect the will and minde of God and Jesus Christ voyd and of none effect 15. Whether those that are true beleevers should in the least refuse to own and to act
to a more immediate enjoyment of himselfe in the Spirit 6. That none are to pray or perform Duties at any time further then they are moved thereunto by the Spirit 7. That the use of Ordinances is more Legall then Evangelicall and engenders to bondage rather then liberty looking more to a covenant of works then grace the Gospel requiring beleeving not working 8 Another ground upon which people build their casting off the use of Word and Ordinances is this Because the Word and Ordinances are nothing without the Spirit They can never work any impression upon the soule or acquaint the Spirit of a man or woman that the Lord is his God or that Christ is his Saviour c. but this belongs to the office of the Spirit of God the Word and Ordinances of themselves are never able to work such an impression in the soule 9. That there are many places in the new Testament which hodl forth the non-performance of duties and laying aside the use of Ordinances as Heb. 8.11 1 Iohn 2.27 Rev. 21.22 23. 2 Pet. 1. ult These are the grounds upon which people build their leaving and casting off of Ordinances some of them respect those that are meere Atheists and others respect such as pretend to the greatest perfection of holinesse attainable in this life I shall by the help of Christ make answer to them all as they are laid downe in order to the discoverie of the unsoundnesse of them 1. Touching the first of the former grounds upon which people build the casting off the use of the holy Ordinances of Christ and duties of religion it was this That a person may doe well enough c. without the use of them Now in answer to this for the discovery of the unsoundnesse of it I utterly deny it and affirme the contrary that such as cast off the use of Ordinances 1 Cor. 3.22 or live in the neglect of them cannot possibly doe so well nor so comfortably enjoy themselves in the neglect as they might if they did conscionably performe them and my reason for it is this which I conceive is ungainsayable Because whatsoever such doe enjoy in order to their welfare and prosperity here in this world though in the greatest fulnesse they doe not enjoy it with the blessing and favour of God they may enjoy them but not comfortably because not through a promise nor by vertue of having interest in Christ through whom all our enjoyments become blessed to us and without whom all good things become evill and accursed to us Now such cannot possibly enjoy their good things through Christ a promise that neglect prayer c so by consequence not enjoy them nor themselvs comfortably because those mercies that come to us through a promise and by vertue of our interest in Christ they come in the way of Prayer and the use of Ordinances for the same God that hath made a promise to be our God and to make us blessed in the enjoyment of himselfe and his mercies hath also said that he will be sought unto for all those mercies before we shall enjoy them as Ezek 36.37 And when a person is once in Christ his being in Christ doth not take him off from duties but rather puts him upon the diligent performance of them And hence it is that the Spirit of Christ that dwells in beleevers is called a Spirit of prayer and supplication Rom 8.15.26 Gal 4.6 Zech. 12 10. And Christ hath promised beleevers to grant them their desires upon their asking his Father in his name John 14. and 15. and 16. chapters Matth. 7.7 with many other places to the same purpose and hereupon he enjoynes beleevers to watch and pray and ask necessaries daily at the hands of God their Father for the good both of their bodies and soules their temporall and eternall welfare Matth 6.11 12. So that 't is not faith in Christ and a promise that in it selfe simply considered makes us partakers and possessors of the good things of God with comfort but faith exercised and put forth in prayer and use of holy Duties and Ordinances of worship Faith in Christ and the covenant of Grace layes claime to the good things of God yea God himselfe blessed for ever is his Portion but Prayer fetcheth them in to the soule through Jesus Christs mediation And therefore as persons living in the neglect of duties discover themselves to be destitute of the Spirit of Christ and consequently of true faith in Christ so they manifest themselves to have no true right to what they enjoy as men and women in Christ nor to have them in mercy from God or in a capacity to enjoy a holy and sanctified use of them but are under all with the curse of God upon them so that as the wise man saith the very prosperity of such fooles destroyeth them Prov. 1.32 The second ground upon which people build their neglect of duties and casting off ordinances is the Eternall purposes and decrees of God who hath by them appointed how things shall be and there is no altering of them by our fasting praying c. or performing any duties of worship whatsoever Shall wee think say some that the judgement of the Sword Pestilence and Famine that walked up and down the Kingdome as the Executioners of divine Justice in an uncontrollable manner have been in so great and wonderfull measure removed from the prayers and supplications of any or all the Saints in England and not rather from the predeterminate Councell and decrees of God To which I answer That the Decrees of God doe not exclude in the least the use of the means towards the effecting bringing about of them but as God hath determined in his eternall counsels what he will doe for the good of any of his people so he hath also determined that the means shall be used for the obtaining it Yea we finde in Scripture that this is made a certain signe that God hath determined to do us some great good when he stirreth up our hearts to be earnest with him in prayer and the use of other lawfull meanes for the obtaining it as we may see in Daniel 9.2 compared with Jer. 29.10 11 12 13 14. where we finde in these two Scriptures two things to our present purpose 1. That God had purposed the deliverance of his people from their Babylonish captivity after 70. yeares were expired 2. That he purposed also and foretold by Jeremy that neare about the expiration of those 70. yeares a Spirit of Prayer should bee given to them and they should goe and pray unto the Lord for their deliverance and hereupon Daniel is stirred up about the end of those 70. yeares to a more then ordinary seeking to God by fasting and prayer for the accomplishing of his promise as is cleare from Dan. 2.3 and how much is the Lord taken with it verse 20 21 22 23. so that we may from hence easily see that
sanctifie to himselfe a people zealous of good workes where he gives us also a character of those that are the peculiar redeemed ones of Christ that they are such as are not onely freed from the power and thraldome of their lusts but are made zealous of good works To this place many more might be added as Luke 1.74 75. Jam. 2.8 9 10 11 12. Ezek. 11.14 6.27.37 But thirdly it 's considerable to examine and enquire what this Liberty is which the Gospel brings with it to beleevets now without question it cannot be meant of a lawlesse liberty a carnall sensuall sinfull liberty a liberty and freedome to dishonour Christ to cast his Lawes and Ordinances behind our backes and to live as we list It 's as cleare as the Sunne at noon day that the Gospel brings no such liberty with it to the world indeed the Devils Gospel doth and Antichrists and Mahumets they give to people elbow-roome enough as we use to say in the wayes of sinne but not so with the glorious Gospel of the Lord Jesus Christ Tit. 2.14 Rom. 6 14. 2 Tim. 2.19 1 Ioh. 3.3 Rom. 6.1 2. for this saith Christ came to redeem us from iniquity this sayth sin shall have no Dominion over us this saith whosoever names the Name of Christ must depart from iniquity this saith hee that hath true hope in Christ purifies himselfe as Christ is pure this saith we are not to continue in sinne that grace may abound nay it demands a reason how men can imagine that those that are dead to sinne through interest in Christ should live any longer therein * 1 Pet. 1.14 15. 1 Cor 15. ult Phil ◠11. T it 3.8 2 Cor. 7.1 Phil 3.13 14. and doth not the Gospel of Christ say also that wee should be holy as Christ is holy that we should abound in the work of the Lord that we should be filled with all the fruits of righteousnesse that we should bee zealous of good works and maintain good workes and perfect holines in the feare of the Lord forgetting what is behinde and pressing after what is before c. 4 Besides fourthly the use of Ordinances and performance of duties under the Gospel is to bee lookt upon as a Beleevers priviledge not as his burthen and if the commands and service of Christ be called a Yoke and a Burthen and Bonds and Cords in the judgement of men yet it 's an easie yoke and a light burthen such cords and bonds as are gentle so that as the Apostle saith his commandements are not grievous 1 Joh. 5 3. The pedagogy of Moses indeed was burdensome and grievous so that our fore-fathers could not beare it but not so with the service of Christ under the Gospel when heavenly and spirituall soules are in it Indeed when carnall hearts enter upon or tarry any time in and under the service of Christ they are as under a burthen and the worke they are about is a burthen to them and what 's the reason but this that there is an unsuitablenesse between the work and their hearts neither come they to enjoy communion with Christ in Duty but come to the very duty as men do to their task or daily labour Vide Bolt true Bounds of Christians Freedom p. 213 214. now that person that hath to doe with nothing but duty in duty cannot chuse but finde that duty tedious and irksome to him as the ordinances under the Law were to the carnall Jewes that did not eye Christ in them But now on the other side when a gracious spirituall heart comes to a spirituall duty not to the duty so much as to God and Christ in the duty to converse with the Father and the Sonne in the Spirit how sweet and delightfull then are times of duty unto such soules so that the performance of duties in a right manner is no Legall thing nor matter of burthen and griefe to the Saints but that which affords them the greatest sweetnesse content and satisfaction that is to be enjoyed on this side glory and so is to bee lookt on as matter of priviledge not of bondage 5. To say no more whereas it is said that the Gospel requires beleeving not working if by working you understād the purchasing of life and salvation at the hands of God by our performances the justification of a sinner before God c. it 's granted the Gospel requires it not at the hands of sinners because it offers more grace that is it shewes us the work is done to our hands by Jesus Christ he hath procured our ransome satisfied his Fathers Justice appeased his wrath procured peace and reconciliation and that firmly through his own blood and wrought all our workes for us this way Esay 26.12 And our duty is primarily and above all to beleeve this and accept this as it is held forth in the Gospel Iohn 6.29 1 Iohn 3.23 because the great work of God and commandement of the Gospel is to beleeve in the Name of the Lord Jesus that we may be saved But if by working wee understand the fruit that flowes from our beleeving in Christ and taking hold of him to justification and salvation viz. a holy study in all our wayes to please God and doe his will to walk in a childlike fear and reverence before God and have respect to all his commandements that in all things we may be found to the honour and praise of him that hath loved us and called us out of darknesse into his marvellous light c. then I suppose there is none whatsoever that pretends to Christianity especially if he have in an experimentall manner felt the love of Christ shed abroad in his heart but will acknowledge the Gospel requires such working And the whole scope of the New Testament is so cleare and plain for this as that none but such to whom the Gospel is hid can be ignorant of it If any desire further satisfaction herein for it would be too large for me to produce all that might be spoken to this particular let him read those Gospel * Downam of Iustification l. 7. c. 1. p. 434 435 436 437 438. Bisco's golrious mystery of Gods mercy p. 298 299. Eatons Hony-comb Boltons bounds of Christians freedom Burges Vindidiciae legis p. 39 40 41 42 43. with many other c. Treatises that are abroad concerning this poynt 8. Another ground upon which people build their casting off the use of Word and Ordinances is this Because the Word and Ordinances are nothing without the Spirit They can never work any impression upon the soule or acquaint the Spirit of a man or woman that the Lord is his God or that Christ is his Saviour c. but this belongs to the office of the Spirit of God the Word and Ordinances of themselves are never able to work such an impression in the soule Answ I find an answer to this objection in Doctor Crisp vol. 3.
p. 93. 94. 95. which because his workes have been of great esteeme amongst such people not long since and because he speakes fully to the point in hand I will here transcribe as they are in the book set downe the words are these p. 94. What serve all the Ordinances for will you say Is not here a crying down of Ordinances There will be still this scandall cast upon us But let me tell you there is a most comfortable use of Ordinances though they serve not to such high purposes as these are I say though they are not efficient to beget and finde out and reveale to the spirits of men the things that concern God yet beside the efficient revelation of God to be out God from the Spirit alone there is a passive Instrument by which the Lord doth make himselfe known to be the God of his people but that way is meerly passive not active 1. Passively God makes himselfe known to be the God of his people by the word of his grace and faith laying hold on the word of grace revealed and more subordinately in prayer fasting receiving the Lords Supper and such ordinances so farre as they are mixed with faith Now give me leave to communicate to you the full use and utmost extent of Gods thoughts concerning the ordinances that he hath propounded how farre forth he would have the creature look upon the ordinances and as much as may be put upon the use of them so farre forth as they are usefull Know therefore as I said before that all these ordinances are but passive wayes of conveying this great gift the knowledge of God to be our God I mean more plainly thus These ordinances are onely of and in themselves empty dry Channels or Pipes through which the Spirit of the Lord brings from God himselfe the Spring those riches and conveyes the same into the Spirit of a man Look as a channell digged in a dry ground is the way through which the Spring conveyes his water unto a cistern the channell it selfe communicates none of its own onely it is a passage through which the Spring conveyes his water So are all the ordinances even faith it selfe prayer and all other Services they are but channels through which the Spirit of the Lord passeth and bringeth from the Lord himselfe the Spring and Fountaine the revelation of God to be our God In all the rest of the gifts of God which he hath so freely bestowed never a gift of Gods Spirit procures any thing of its own our faith hath nothing of its own fasting and prayer have nothing of their own but as the Lord hath been pleased to make these ordinances to bee passages to convey himselfe to the sonnes of men and so they are to bee made use of by the sonnes of men Faith as it apprehendeth the Lord Jesus and other Ordinances as therein true faith is exercised and no otherwise And indeed beloved this is the loadstone to provoke persons to the use of all ordinances God hath ranked them together that the Lord hath so much and so often promised through them to convey himselfe You are kept through the power of God through faith saith the Apostle unto salvation As if he should have said The Lord doth convey himselfe and the manifestation of his own salvation through our beleeving The Spirit of the Lord passing through the Ministery of the Gospel as the breath of man passeth through a Trumpet the Trumpet is the instrument the breath is the Spirit of the Lord the Trumpet adds nothing to the breath Now know beloved so far as you wil attend the Ordinances because God calls out to Ordinances and because you have heard the Lord to promise to bestow such things upon you in the ordinances so farre you shall attend the ordinances according to his pleasure but when you ascend so high that the ordinance doth get things then you rob the Lord and give more to ordinances then God hath given Now though the ordinances have no efficiency of their own in the nature I have spoken yet there is good cause for all Gods own people to esteem very highly of ordinances and to be joyfull of ordinances and to long much after ordinances to make much of them for why the Lord hath made his promises to be found of them to be with them in ordinances In the day of adversitie call thou upon me and I will deliver thee And here by the way know from hence what is the expectation of beleevers themselves which they ought to have of the Lord for such things when they come to such ordinances that so when we attend the Lord in his ordinances we may find him in them c. Therefore as the poore man lay at the Beautifull Gate not because the Gate would relieve him but because it was a place of concourse where honorable men resorted from whom he might have Almes so in the Ministery in fasting and prayer and all other services there is the gate of the Temple of the Lord there is the place the Lord makes usually his concourse and resort there is the place God appoints to give the meeting therefore in expectation of the Word of his grace that we may find him in Ordinances we doe resort to them Now what derogation is there all this while from the Ordinances while we make the but thus passive The richest treasure in the world may come to a man through the poorest vessell the treasure is never the further off nor never the worse because the vessell is poore It is no matter of what price the meanes of conveyance is so that the thing we desire be conveyed to us by it onely we must not give it that which is above its due c. And this shal be encouragement sufficient to wait upon all ordinances of all sorts where the Lord appoints that he will for his owne sake give you a gracious answer and bestow all good things upon you that you stand in need of in ordinances This is motive sufficient I say to stirre you up to attend upon ordinances and yet not to make Gods of them to ascribe that to them which belongs alone to God who doth all ordinarily through ordinances which is the only way to disappoint you of your hope when you expect help from them 9. The 9. ground upon which people build their casting off the use of Ordinances is the severall Texts of Scripture which seem to plead for the Non-performance of duties and laying aside of all ordinances in the ties of the Gospel As They shall not teach every man his neighbour and every man his brother saying Know the Lord For all shall know me from the least to the greatest Heb. 8.11 We have also a more sure word of Prophesie whereunto yee doe well that yee take heed as unto a light that shineth in a dark place untill the day dawn and the Day-starre arise in your hearts 2 Pet. 1.19 But the
duties are not so consistent when they can grant that living in God and dicing drinking dancing drabbing c. with divers other abominations that are done of them in secret and too too openly that a man may be a shamed to mention Eph. 5.12 are consistent and may very well stand together But ô tempora ô mores Oh the desperate wickednesse of men and women in this Age Can the wayes and workes of darknesse that the Lord hath forbidden stand with a persons living in God which is such a blasphemous abomination as hell it selfe can hardly afford a fouler and cannot the wayes and works of righteousnesse and godlinesse the serving and worshipping of God stand with living in God O quintessence of impiety thou child of the Devill thou enemy of all righteousnesse wilt thou not cease to pervert the right wayes of the Lord Acts 13.10 What shall be given unto thee or what shall be done unto thee thou false tongue Sharp Arrowes of the mighty with coales of Iuniper Psal 120.2 3. 3. Whereas they say That God doth use to lead his people out of those low and childish dispensations to a more high enjoyment of Himselfe I answer briefly Is it not a childish reasoning to say God leads children from their childish words and actions they manifest whiles they are children therefore hee leads them from speaking and reasoning and discoursing and studying and other actions that belong to a rationall creature when they grow old So here what weaknesse doe men discover to the world when they say God leads his people out of the use of ordinances and wayes of worshiping and serving of him by prayer c. when he leads them out from their ignorance darknesse fleshlinesse filthinesse carnalnesse that was wont to cleave to and bee mixed with their performances Because God leads his people out of living in and trusting to their meat and drink and other creature-comforts and enjoyments to which their hearts are apt and prone to bow down therefore he leads them out and takes them off from eating and drinking and use of creature-comforts what madnesse would it be in any man to affirme this So here because God is pleased to take off his people more and more from their unbeliefe pride selfe-seekng c and other weaknesses and sinnes in the performance of the duties of his worship therefore hee leades them out of and from the duties themselves Is not this handsome reasoning Besides how can it possibly be that God should lead the Saints from the use of Ordinances when he hath ordained the perpetuall use of them to his Saints in all ages as I have shewed in the Quaeries Hee leads his people indeed to live above them but not to live without them 6. The sixth ground on which people build their neglect of Duties c. is this That none are bound to pray or performe Duties c. further then the Spirit moves them thereunto Answ To which I answer in the first place That though this be a Truth in somesense yet we should take heed how we * Though wee are to goe when Gods Spirit moves us yet are we not to neglect when wee doe not perceive such sensible motions of the Spirit c. Bolt Bounds of Christian freedome v. 202. We must doe duty sometime out of obedience although we want both a heart to it and a heart in it Id. ibid. abuse it and make a wrong use of it to bring about those ends for which it was never intended as this in particular for one viz. The willing omission and witting neglect of the duties of Gods worship both publick and secret which he calls us daily to the performance of It is true as the Spirit of Christ is the efficient cause of spirituall life in beleevers without whom we can doe nothing Iohn 15.5 and works the grace of Sanctification in their hearts so there is no performing of holy duties without him But whether a beleever so sanctified and enlivened by the Holy Ghost is not to * Though wee cannot bring the Spirit to us yet let us set our selves in the way for him to meet with us Hold up the performance of duty c. Id. ibid. enter upon religious duties before the Spirit put forth a new act of spirituall life in him I suppose can hardly be made out For I suppose after Regeneration or the new Birth when a person is implanted or incorporated into Christ he is not to be lookt upon as a meere passive in the performance of holy duties as Prayer Mortification of sinne c. but as a worker together with God And so much those eminently anoynted and qualified servants of Christ Mr. Tho. Goodwin and Mr. Ieremy Burronghes and Mr. W. Greenhill affirme Mr. Tho. Goodwin in his * Treatise of the tryall of a Christians growth p. 82 83. 138 139. Treatise quoted in the Margent touching a beleevers Mortifying sinne saith We are purged from sin as the body is by Physick from humours though the Physick work yet Nature joynes with the Physick being quickned and helped by it to cast out the humours so as the meanes whereby God purgeth us are not to bee imagined to doe it as meere Physicall Agents like as the pruning-hook cuts off branches from the Tree or as when a Chyrurgion cuts out dead flesh but these meanes doe it by stirring up our graces and quickning them and by setting our thoughts and faith and affections a-worke and so God assisting with the power of Christs death he doth purge us daily by making his word afflictions c. for to set our thoughts on work against sinn It is certain that unlesse our thoughts work on the meanes as well as the meanes work upon us and so mingle themselves with them unlesse Faith and Christs death bee mingled in the heart it purgeth not And therefore it is said we purge our selves as 2 Tim. 2.20 and 1 Iohn 3.3 and Rom. 8.13 Wee by the Spirit mortifie the deeds of the flesh this is said saith hee as well as that God purgeth us because God still in going on to purge us doth it by stirring up our graces and useth therein acts of our faith and love and many motives and considerations to doe it Thus this pretious servant of Christ holds forth with much more to this purpose taking off the grand objection is made against it in the same Treatisa p. 138 139. Mr. Burroughes on Hosea speaking against wanton Professors in this Age saith We finde revealed in the Gospel that it is God that must work the will and the deed the Covenant of grace is such as that God doth not onely require but work all for us How is this goodnesse saith he mis-interpreted and abused Therefore say they what need wee doe any thing Why doe Ministers urge people to duties Your principle is good the truth is good that it is God that workes all in the Covenant of Grace but this deduction is
anointing which yee have received of him abideth in you and yee need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you ye shall abide in him 1 John 2.27 And I saw no Temple therein for the Lord God Almighty and the Lamb are the Temple of it Rev. 21 22. And the Citie had no need of the Sunne neither of the Moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof Vers 23. Ans Much might be spoken in answer to such as produce these and the like Scriptures for the cessation of Gospel-ordinances but I shall study brevity and referre all to two heads 1. Show what I conceive to be the proper meaning of these texts of Scripture 2. Give in the joynt consent of the most judicious and godly Authors with it that have written on these Scriptures Touching the first I suppose that the holy Ghost in the forementioned Scriptures doth not in the least mean or intend that the Word Ordinances and Ministery appointed and instituted by Jesus Christ in the dayes of the New Testament for the Saints to make use of should be laid aside and not at all made use of because I have shewed in my Quaeries that in the purest Gospel-times Christ will have Ordinances and Officers to administer them and Saints to enjoy them though in a purer manner then they have been or possibly now are but I conceive he meanes that Christ himselfe will be their Teacher in the new state of his Church in the use of these his own meanes he hath institured and appointed And this teaching of Christ the King and Head of his Church will be I conceive divers wayes 1. By giving the Saints a greater measure of the Spirit and a more nearer communion and fellowship with himselfe then formerly the fulnesse of God shall be more brought into their hearts by the ministery of the Spirit and then Christ shall be all in all indeed not all without all but all in all that is all in all Saints and all in all Ordinances and all in all duties and all in all mercies so that nothing shal be lifted up acknowledged and exalted but Christ alone and the Father in him 2. By making the Saints to be so wise and understanding to salvation that they shall not hang or pin their faith upon the Authority of men the Authority of Parliaments Councels Synods Conventions Dictates Decrees Iudgements of men though never so wise learned godly but they shall cleave to the Authority of the Scriptures 〈◊〉 and rest upon the teachings of the Spirit in the Word who is alone the infallible teacher and revealer of the mind of Christ 3. By clearing tho truth made known by outward instruments after so sure aâ—â—â—â—â—tain a manner by the Spirit inwardly that the outward teaching shall be as no teaching in comparison of the inward operation and concurrence of the holy Ghost perswading of them as the Samaritans when they came to Christ himselfe upon the report of the woman that had been with him they got such satisfaction from him that they said Now we beleeve not because of thy saying for we have heard him our selves and know that this is indeed that Christ Joh 4.42 Even thus doubtlesse will the Lord Jesus deale with the Saints when those gloririous times come he will by his Spirit inwardly so make known the mystery of the Gospel preached outwardly that they shall say to those that are his instruments Now we beleeve and understand not so much because of your saying as that we have heard him ourselves teaching us inwardly by his Spirit This I take to be the scope and sense of those Texts of Scriptures not a taking away the use of ordinances but a more spirituall and fuller enjoyment of God and Jesus Christ in them 2. Touching the judgement of the godly agreeing with me herein take a few in stead of many that might be alledged 1. Pareus that famous and judicious Writer in his Commentary on Heb. 8.11 hath these words Non itaque hinc recta conficiunt fanatici ministerio Ecclesiae opus non esse in novo Testamento quo â—am ad complement um tanta luck Deus in huc vitae per ministerium Evangelii nos preparat Fides enim est 〈◊〉 auditu auditus per verbum Dei Ideo dedit Christrs alios Apostolos alios Doctores ut Ecclesia exedificetur ad perfectionem futioram Vtrumque docet Scriptura omnes docert à Deo omnes debere audire legere meditare scriptur as verbum Dei. Itaque promissiones non evertunt praecepta neque positae causa prima tolluntur mediae Ut enim non sequitur Deus omnes pascit ergo non opus est pane agricultura per haec enim media Deus pascit Ita non sequitur Deus omnes docet ergo non opus est verbe Per verbum enim auditum praedicaetum omnes doret The interpretation is this Therefore those brain-sick men doe not rightly gather that there is no need of the ministry to the Church in the times of the new Testament because God to the compleating of so great light in this life doth prepare us by the Ministery of the Gospel for faith comes by hearing and hearing by the word Rom. 10.17 Therefore Christ gave some to be Apostles others to be Teachers that the Church might be built up to future perfection And the Scripture doth teach both viz. all to be taught of God and all ought to heare read meditate on the Scriptures and word of God Therefore the promises doe not overthrow the commands and precepts nor the first prime cause take away the meanes For as it doth not follow that because God feedeth us therefore there is no need of bread nor husbandry or tilling and sowing the earth for by these very meanes God feedeth us so it doth not follow because God reacheth all therefore there is no need of the Word for by the Word heard and preached he teacheth all Thus we see by a little how the judgement of this famous Writer joynes with us in what was formerly delivered touching the true and genuine sense of those Scriptures he hath much more in the same place upon his solution of divers questions to this purpose So learned Hyperius in his Commentary on this place of the Hebrewes is so full and copious that I hardly know any have written more largely on this subject unlesse it hath been in a Treatise by it selfe answering all objections against it which would be too much to transcribe in this place 2. For that place of 2 Pet. 1.19 many of the Ancients have understood it of the state of glory but learned Gerard in his Exposition of the words shewes it to be understood of Gospel-times here Sed per diem illucescentem Phosphorum orientem rectiùs intelligitur
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 froÌ„ 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 mediuÌ„ 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 involâ—â—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
be the God of truth and falshood together and it must of nececessity follow if the Scriptures speak plain contradictions that either Jehovah could not or that he would not speake so expresly as to have his minde knowne by his creatures though he call upon them to look after it which is blasphemy in a high degree It were to be wished that Christians would come to the Scriptures with lesse i Cum corde nostro nos concordemus Et Scriptura sancta an nulla parte discordat Aug. discord in their own hearts and a greater sense of their own personall darknesse weaknesse and infirmity that they may crave the divine assistance of Christ to open their understandings and take more paines to find out the mind of God by comparing one text with another those that are more obscure with those that are cleare and weigh circumstances Antecedentia Consequentia i. e. what goes before and what followes after the text which would very much help them to know what the mind of God is in it and not presently fall k Deus bone in veritds ipsa quae est Author Scripturae an spiritus sanctus à quo acti fuerunt sancti Dei illi homines loquentes scribentes ansacra scriptura tota divinitus inspirata sibi contradicere potest Tum enim Deus cjusque spiritus simul veritatis mendacii spiritus esset et divinae hujus veritatis pars une necessariò vera â—â—era necessariò falsa esset cum coniradicentium unum uecessariò vervm alterum falsum sit Vid. Sharph Symphon in Epist foule on the Scriptures themselves as affirming and denying one and the same thing But this is the misery of this age that as Austine once spake of the Manichees so may I of people now that they wil not subject their opinions and judgements to the Scriptures but would subject the Scriptures to their opinions Such places as have but the least outward appearance or shew to make for them those they will cleave firmly to but such as directly speak against them they throw away and cry out of contradictions when the difference all the while is in themselves and not in the Scriptures 3. Lastly whereas they say the Saints are to follow the private and secret Dictates and Teachings of the Spirit within them and conforme to them as the onely guide and Cynosura of all they beleeve and practise and therefore are to take no notice of the Scriptures I answer in the first place that such that so reason cannot free themselves of horrible slighting the sacred word of God and derogating in a high degree from the excellency and authority of it and I feare the guilt of this evill will one day lye heavy on their soules and consciences though now they make nothing of it For if the contempt of Civill Lawes and Statutes of earthly Princes and States when they are printed and published for the better regulating of Common-wealths and to which all are bound to yeeld submission and subjection that there may be no Tyranny nor Anarchy I say if the casting off of such Lawes and refusing to square their outward actions in civill affaires to make our own wills our lawes to guide us bee lookt upon as a matter so heynous and deservedly punisht what shall we conceive then will be the condition of those that cast off the Book of the Scriptures wherein God hath set down his Lawes and Statutes to order all States and Common-wealths in generall and men and women in particular in their walking before God as the Apostle faith in Heb. 12.25 If they escaped not who refused him that spake on earth much more shall not wee escape if we turne away from him that speaketh from heaven And where is the voyce of God now from heaven but in the sacred Scriptures 2. To lay aside the Scriptures and trust meerly to the Spirit is not this a down-right separating and dividing what GOD hath joyned together and made one The Scriptures which are the very Word and Minde of God have in every part of them the Spirit whereby they are quickned and the Spirit is in them as light in the Sunne and we may as easily separate the light from the Sunne as the Spirit from the Scriptures For as the Sunne would soon cease to be if the light and heat were gone or taken from it so here if the Spirit should cease from the Scriptures they should cease to be the Word of God which cannot be in regard that Gods Word endureth for ever Psal 119.89 and Mark 13.31 3. If the Scriptures must be laid aside and men trust to the private Dictates of the Spirit as they say which way and how will they be able to confute those that are unsound in the Faith now will they stone * Lapidandi sunt haeretici sacrarum literarum argumentis Athan cont Ari. or 2. Heretickes but by Arguments from the Scriptures For others will as strongly pretend to the enjoyment of the Spirit and to receive from the Spirit what they hold as those that are found e.g. If one should come and preach salvation by the workes of the Law or a mans own righteousuesse and not by the righteousnesse of Christ or of faith in Christ and say The Spirit perswades him hereunto who can contradict him if there be no Scriptures or word of God written to shew him the minde of God to the contrary but onely the secret and inward teaching of the Spirit And so I might instance in many other particulars 4. Besides what if you be deceived as nothing is more certain and in stead of the teachings of Gods Spirit it be the teachings of your own deceitfull and corrupt heart or the actings of that foule Spirit the Devill that oftentimes changeth or transformes himselfe into an Angel of light on purpose to deceive What then Now how will you distinguish between the Dictates of the one and the other except by this * Hincotiam apparet impietas sententiae Libertinorum nostri temporis qui se zelotas spiritus appellant Quorum aliqui Scripturae sacrae GraÌ„maticum genuinum sensum zanquam literam occidentem ecclrs Nov. Test inutilem contendunt nescio quae pbanatica sui cerebri somniasub spiritus titulo bominibus conantur obtrudere Haec senteneia falsa pernitiosa est quia S. Script neglecta nihil certi in religione Chri liana constitui potest quum nullum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut norma extra eam dari possit quae à falsa persuasione erroris efficacia quam Deus Evangelit contemptôribus tanquam justus Iudex saepe immittit divinam veritatem distinguat quia spiritus sanctus non nist per verbam extermon sacram Scripturam in cordibus hominum ad salutem est efficax nude Paulus suitm ministerium Ministerium Spiritus appellat 2 Cor. 3. Vide Synop. pur Theolog. p. 11. de S. Script necess that the Spirit