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