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 â—â—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. â— 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
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.
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
ibid. superstitious manner to cause people to abstain from he saith that God hath created them to be received with l Sic passim Dominus cibum sumpturus sursum aspiciens et coelum inâ—vens benedicit patri et gratias agit Mat. 14.15 26. Marc. 6. Sic Paulus Acts 27. 1 Cor. 10.31 ad hunc inquam usum cibos Deus fecit Claud. Espenc in loc thankesgiving so that a chiefe end of Gods creating every creature for mans use is that they should be used with thankesgiving and that they are not sanctified and blessed to us without the Word and Prayer i.e. without acting m The Sun is a noble creature of it self and yet the brightnes of it cannot come to us but to our condemnation unlesse it be sanctified to us By what means By faith So fareth it with meat and drink and all the rest Calv. ut supra faith and Christ a promise and desiring God wee may so receive it and have it blessed to us so that to neglect prayer and the exercise of faith in the promise and giving thankes for all by Christ we doe not onely frustrate and make void the end for which at first the Lord created them for our use but we are deprived of that comfort that doth attend them to those that are in Christ and are at no better passe under the enjoyments of them then those are that are out of Christ who are wicked prophane and brutish like the swine that feeds on the Acornes that are under the tree but never looks up from whence they fall 32. Whether the Scriptures do not hold forth unto us that the greatest and highest enjoyments of God in the Spirit which the Saints have attained unto in this life have been in their diligent use and improvement of Divine Gospel-ordinances and duties of worship Acts 4.21 9.11 12. 10.9.44 2 Cor. 12.6 7 8 9 And whether the Scriptures shew unto us any other way wherein the Lord of glory hath ordinarily appeared unto his people besides that of his ordinances to the helping of them upon all occasions as their necessities have required 33. Whether departing from Gospel-ordinances and Societies of the Saints in the pure worship of God bee not a notable trick if not a strong delusion of the Devill which he makes use of the better to further his cursed designe upon the Lords people by taking them off from their * Rev. 2.4 first love and cooling if not quenching that sacred heat and fervour of the Spirit that they formerly manifested in the service and worship of God prescribed by Jesus Christ And whether sad and lamentable experience doth not evidence so much in some that are now changed in their walking from what they were formerly being as barren and empty in spiritual actions and assections as those that never knew what it was to be exercised in them and as much to seek of their tendernesse that once they manifested in respect of sinne n Contrary to Mat. 5.4 Mat. 26.75 1 Cor. 5.2 with 2 Cor. 7.7 9 11. 1 Cor. 11.30 31. Iam. 4.9 10. 1 Ioh. 1.9 Zech. 12.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fig luxum et delitias Inde verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delicate vivere deliciari voluptatibus indulgere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In deceptionibus suis Cum meudaciis et imposturis suis deceperint fimplives Christianos et pecunia eosdem eâ—â—â—â—â—erint postea eandem in splendida et lauta convivia in aleam structuras magnisicas et scorta profundunt Osiand vide Gerrard in loc as that they judge it no other then a Spirit of bondage to been humbled for it making no scruple at all to have fellowship with the unfruitfull workes and workers of darknesse which the Saints are commanded to reprove and flye from Ephes 5.11 yea being found in the number of those that o sport themselves with their own deceivings 2 Pet. 2 13. 34. Whether it be not a principall part of that great mystery of Heart-deceitfulnesse is within us to conceive that living in God will dead a Christian to the use and practise of ordinances and performance of holy duties when the chiefe end of a persons living in God is to dead the heart to sinne and take it off from carnall and wordly things that obstruct and hinder his communion with God and to quicken it to Ordinances and spirituall duties by the use of which through the mighty working of the Spirit of Christ his communion with communications from God are increased and perfected day by day And whether to speak properly the more a person lives in the Spirit the more that person be not * Gal. 5.16 Vide Par. in loc lifted off from Sin and Selfe and worldld carnall delights to walk closely with God in the duties of his generall and particular callings the contrary to which we too much finde and now meet with in those that cast off Ordinances 35. Whether Jesus Christ be not infinitely delighted in and affected with the assemblings of the Saints and exercisings of their gifts and graces in the duties of his worship as appeares every where in the p Cant. 2.14 The Hebrew root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signisies prayers praises songs thankesgivings c. as Psal 5.3.26.7.28.2 vide Ainsworth in loc Placet Domino vox Ecclesiae in discrimine ad cum consugientâ—â— sicut de Israelitis ad marc interceptis dicitur Exod. 14.15 Vox Ecclesiae eum confitentis et celebrantis et ejus totus aspectus species forma ac facies Ecclesiae Merc. in loc Scriptures by his drawing nigh to them at such times as to the Eunuch when he was reading the Scriptures Acts 8.26 to the two Disciples when they were in conference going to Emmaus to Cornelius and his friends when they were hearing Peter to Paul when he was in prayer and Peter also in the same duty Acts 9. Acts 10. 36. Whether it be not the greatest unkindnesse that can be offered to the Lord Jesus to cast away and speak evill of yea to contend against those wayes and meanes in which hee hath most of all appeared to them and spoken peace to their soules And whether it be not a grieving of the spirit to q The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies basely to account of a thing and esteem it nothing worth This reproves those who pretend the Spirit and despise prophesy they have the Spirit to guide them and therefore need no preaching Tayl. in his Saints progresse to full Holinesse p. 46. And then a little after Many who have Jacobs voyce saith he professe in word better things yet prize the preaching of Christ as a thing of nought they think it better to be casting up some account or reading some History or walking in the fields or visiting some friends or perhaps going to a Play then to a Sermon Are these the sonnes of Abraham or the sonnes of God and not rather the sounes of
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
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
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
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
now dealing with the great and mighty ones of the earth for their slighting of him and rebellion against him And why should you be found in the number of them you I say that have made profession of him and sworne fealty to him If such shall have stripes that have not done their Masters will though they have been ignorant of it what will become of those then that have known it and yet have not done it nay wilfully neglected the doing of it O consider it betimes for it 's a fearfull thing to fall into the hands of the living God Heb. 10.31 If those that despised Moses law died without mercy c. of how much sorer punishment suppose yee shall they be thought worthy that trample under their feet the Sonne of God c. Can you think that your profession of holinesse and pretence of living in God can beare you out while your practice is clean contrary using your liberty as an occasion to the flesh O consider whether you be not within the number of those which are prophesied shall come in these latter days of the world in which we live 1. Men that shall have a form of godlinesse The prophesie of the Apostle Paul but denying the power thereof 2 Tim. 3.5 that creep into houses and lead captive silly women laden with sinnes led away with divers lusts ever learning and never able to come to the knowledge of the truth verse 6.7 resisters of the truth as Jannes and Jambres men of corrupt mindes reprobate concerning the faith who shall proceed no further for their folly shall be made manifest unto all men as theirs also was v. 8 9. 2. Men that deny the Lord that bought them 2 Pet. 2.1 The prophesie of the Apostle Peter that walke after the flesh in the lust of uncleannesse that despise Government presumptuous selfe-willed and who are not afraid to speak evill of dignities verse 10. that count it pleasure to ryot in the day time and sport themselves with their own deceivings v. 13. that have eyes full of adultery not being able to cease from sinne beguiling unstable soules whose hearts are exercised with covetous practices vers 14. that have forsaken the right way and are gone astray following the wayes of Baalam the sonne of Bosor who loved the wages of unrighteousnesse verse 15. that speake great swelling words of vanity and allure through the lusts of the flesh through much wantonnesse those that were cleane escaped from them that live in error v. 18. that promise them liberty but in the meane while are themselves servants of corruption being overcome and brought into bondage v. 19. 3. Men that have a Spirit of Antichrist in them The prophesie of the Apostle Iohn that goe out from the Affemblies and communions of the Saints 1 John 2. 18 19. that deny that Jesus is the Christ that deny the Father and the Sonne v. 22 23. that will not acknowledge J. Christ to be come in the flesh 1 John 4.3 that are of the world that speak of the world and the world heareth them v. 5. that are not of God and therefore will not heare those that are sent of God being led by the Spirit of error v 6. 4. Men that turn the grace of God into lasciviousnesse The prophesie of the Apostle Iude. Jude 4. that are filthy dreamers defilers of the flesh despisers of dominion and speake evill of dignities verse 8. that corrupt themselves as bruit beasts in what they know naturally v. 10. That goe in the way of Cain and runne greedily after the error of Baalam for reward and perish in the gainsaying of Core v. 11. That are spots in feasts of charity feeding without feare that are cloudt without water carried about of winds trees whose fruit withereth without fruit twice dead plucked up by the roots v. 12 That are raging waves of the sea foaming out their owne shame wandring starres to whom is reserved the blacknesse of darknesse for ever v. 13. with much more to this purpose in v. 15 16 18. concluding all with this that they are such as * This place hath formerly been much abused by the Prelates and their creatures and still is by those that have changed the Name but not the Nature of them applying it to such as come out of Babylon and from the mixtures and corruptions of man in the worship of God to serve the Lord after his own minde and will made known to them in the word when the place is clean contrary to be understood and applied separate themselves viz. from the true ordinances from the comunion of the godly in the use of them as may be gathered from the following verses 20 21. being sensuall having not the Spirit v. 19. Now whether such as to this day under a pretence of living in God and enjoying Gospel-liberty doe cast off the use of ordinances deny Churches ministery c. and walk after the flesh to the fulfilling of the lusts thereof as they were wont to doe before they were first enlightned be not such as are before mentioned I leave to any that are unprejudiced men to consider Wherefore to draw to a conclusion of all in regard that the will of Christ is that we should have compassion on some making a difference Iude 22. thereby teaching us that some may erre out of infirmity and others out of wilfulnesse and so are not to be dealt with in the same way and manner I therefore in the last place humbly desire in the greatest meeknesse and bowels of compassion that such who have been carried away with this error of the wicked to renounce and cast off the use of ordinances and performance of duties which Jesus Christ hath commanded to be performed out of weaknesse and infirmity would be intreated timely to consider the evil of such a course and practise how much it derogates from the honour of Christ and happinesse of their own souls Deare souls for whom Christ died and to whom Christ hath possibly many times made known the kindnesse of his heart I beseech you weigh the former Considerations without prejudice and then tell me whether you are not out of the way Consider the answers to the severall grounds upon which you build the leaving off the practice of duties and ordinances and then see whether you have not cause to sit down with Ephraim and smite on the thigh and say every one to himselfe What have I done what an evill and bitter thing is this that I have cast off the wayes and meanes in which I formerly enjoyed such soule-satisfying ravishing melting communion with the Lord Jesus and the Father through him Pray give me leave to demand seriously of you whether it was not farre better with your soules when you kept close with God in the use of ordinances and were strict in closet converses with your beloved whether sin were not more irksome tedious grievous but then some to your
souls then now it is whether the Saints were not more amiable in your eyes then now they are comunion w th them in prayer c. a little corner of heaven in your apprehension the society of the wicked more loathsome whether you were not more tender in your consciences concerning the commission of sin and more afraid of dishonoring God then now you be whether you were not more carried out and enlarged in doing of good more spirituall in your walking talking affecting acting then now you are more humble in your own eyes and watchfull over your owne hearts making conscience of all your thoughts words and wayes whereas now you thinke there is no necessity of such strictnesse though the holy Ghost tells us that as he that hath called us is holy so ought we to be holy and that in all manner of conversation 1 Pet. 1.15 16. Now I beseech you deare soules consider can that possibly be the way of truth the way to glory that renders you worse then you have been more unholy unspirituall uncircumspect unprofitable to Christ then you were wont to be I beseech you deale plainly and impartially with your own soules Don't you begin to find a change in your selves in respect of the former particulars you can now dispense with the duties of your relations both towards God and man which formerly you could not in the least doe Now I pray consider can these things stand with a persons living in God Can living in God and living in sin stand together Can the Ark and Dâ—agon stand together O that ever Satan should thus beguile any of your pretious soules In my weake apprehension the higher a person lives in God the more holy he is the more like to God the more crucified to sin and the world the lesse desirous of liberty to the flesh the more studious of doing those things that are pleasing acceptable unto God through Jesus Christ And whereas many talk of their liberty which they have above others when they have cast off all duties and ordinances to live in God I would fain know whether that liberty be not a lawlesse liberty and whether the excellency of a Christian can possibly lie in it or wheter living in God can stand with such a liberty If to live in God be to take liberty to thinke and speak and doe as we our selves list and to be without all check and controll in our way both of God and Man then wee may cast away the Scriptures in deed and all religion and every one walk after the imagination of his own heart But deare soules be no longer led away with such deceivings and deceivers that promise you liberty but in the mean time are servants to corruption themselves and are overcome and brought into bondage and seek to doe the same by you O hearken no longer to their Syren-like Songs but bow your eares to the voyce of Jesus Christ crying to you Return return repent repent and doe your first workes for I am married to you I am loath the death of sinners why will you wilfully cast away your pretious soules Though you have dealt unkindly with me and forgotten those sweet embracings you formerly enjoyed from me when you made conscience of the duties of my service and worship yet return return for I am a God that delighteth to shew mercy and whom mercy pleaseth though you have in some measure denied my Name and been ashamed to own it before the Heathen yet repent and doe your first works and I will take you and bring you to my holy mountain and you shall goe no more out and I will write upon you the Name of my God and the name of the citie of my God which is new Jerusalem which commeth down out of heaven from my God and I will write upon you my new Name Now the same blessed God and our Saviour that spake these words set home these things upon your hearts and make them effectuall for that end for which they were written Amen FINIS A Catalogue of those never enough to be abhorred opinions that some of those more especially that cast off and renounce the use of Gospel-ordinances doe professedly hold and maintain FIrst There 's no God nor Devill Heaven nor Hell but what is within us 2 There is no truth nor power in the Word but as it is made out so to my Spirit i. the Spirit speakes it so within me 3 The sayings and wrtings of the Prophets and Apostles in the Scriptures and of other Saints are of equal value and truth because by the same Spirit 4 There are many silly vain grosse and contrary things in the Scriptures poore men they speake according to the present temper of their Spirits 5 There may be and some are above the profiting power of the ministery of the Word and use of the Scriptures 6 There is no sin in the Saints they are under no law but that of the Spirit which is freedome 7 There is no sinne against GOD For wee cannot reach him 8 That Gods dealings with all good and bad are in love for God is love 9 There is no state after this life but at that which is called Death all good and bad are swallowed up of God 10 That sinne and grace are equally of God and agreeth to his will 11 That all persons and things act and are acted as God will have them 12 That whatsoever men can that they doe and in all according to Gods will 13 That there is no resurrection of the body nor reward or punishment after this life 14 That there may be as much of God seen and enjoyed in any servile labour as in the Ministery of the Word Prayer c. and that they have more 15 As for that men call worship of God conscience c. they know not what it meanes 16 That solemne Religious duties in publick or private are but formes bodily exercises meerly Legall 17 That men may as well work or play on the Lords day as on any other And as for them to whom God is departed out of Ordinances and abundantly answers another way it is better 18 That the soule is the breath of God 19 That it is the Saints priviledge to be one Spirit and therefore see no reason why there may not bee a community in all things 20 That none can be certain whether he be in the truth or error but themselves because depending upon the teaching of the Spirit yet they themselvs soe 's not knowing what they shall hold for the future 21 That they cannot joyn in prayer with others because of confession of wants sinnes drawing neere to GOD and Petitions for the Lords presence giving out of help c. with which they cannot close because denying the first and enjoying the latter 22 That as for wantonnesse licentiousnesse Libertinisme and turning grace into wantonnesse taking occasions from mercy to sin c. they know not what you mean they are not incident to Saints 23 That they will and think they ought to follow their light though they are to lose heaven and gain hell presently for it if there be such things 24 That such as are one in the Spirit of love it is a great wrong for any to hinder their union and communion in any thing 25 That what men call Bastardy is onely upon the account of the men of the world who marry and are called Bastards Heb. 12. not with God with whom Saints are as Angels in community Luke 20.34 35 36. 26 That they have already for Spirituals what they expect and lack nothing and act Faith onely for Corporall subsistence 27 That what the Saints because of others basenesse and wickednesse doe now in secret they shall doe openly Matth. 20.26 27. 28 That there is nothing fleshly or carnall in the Saints persons or actings but all spirituall and holy 29 That there is no Trinity of Persons in the Godhead 30 That there is no distinction between God ana Christ 31 That all are born without sin and Saints live without sin 32 That a Saint may out-live all his religion all ties upon his conscience and yet remain a Saint A true Copy of a Letter from Plimouth February the 12. Relating the manner of Gods working upon one that had cast off the use of Duties and Ordinances sent by an approved and known godly man that was an Eye-witnesse I Have onely one thing to tell you and 't is a remarkable passage of Divine Providence There is one Nicholas Earle a Shoomaker sometimes of Totnâ—s and now a Souldier in the Fort who having within this moneth given way to the studying of estranging himselfe from God conceiving that there was no need of Ministers but that they must down Sacraments but Ceremonies Sabbaths not to be kept and thereupon was resolved to open his windowes the last Sabbath and to that end disputed and argued with some about it the Saturday and then charged his wife not to teach his children prayers or Duties or Commandements and my man George being present saw him in his hot contestation fall to the ground roaring and crying and taking deep detestation against those that bare the Image of God commending himselfe onely a Saint and others out of the way He was against singing insomuch that when the Souldiers in their daily duties in the Fort sang he spake to them and said they did lye like Devils The man that Saturday night was under deep temptations strange apparitions the Devill seeming to appeare to him with strange roaring The Sabbath day he sent for me and when I came at first sight I was welcome but suddenly I was loathsome and he spat in defiance of me I saw him in that temper and fit I left him But the munday about Noone the man came to himselfe hath a strange conviction of his error whereas before he left giving of thankes before and after the receiving of the creatures now he is troubled at the thoughts of it acknowledging his error I have had conference with him and he cannot be thankfull enough that God hath so soone returned him He desires the Ministers to blesse God for his return and pray that he may be stedfast This I write as certaine and that you may acquaint others to take heed how professedly they keep out of Gods way he wisheth all his friends to take warning by it M. P.