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
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.
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
duties are not so consistent when they can grant that living in God and dicing drinking dancing drabbing c. with divers other abominations that are done of them in secret and too too openly that a man may be a shamed to mention Eph. 5.12 are consistent and may very well stand together But ô tempora ô mores Oh the desperate wickednesse of men and women in this Age Can the wayes and workes of darknesse that the Lord hath forbidden stand with a persons living in God which is such a blasphemous abomination as hell it selfe can hardly afford a fouler and cannot the wayes and works of righteousnesse and godlinesse the serving and worshipping of God stand with living in God O quintessence of impiety thou child of the Devill thou enemy of all righteousnesse wilt thou not cease to pervert the right wayes of the Lord Acts 13.10 What shall be given unto thee or what shall be done unto thee thou false tongue Sharp Arrowes of the mighty with coales of Iuniper Psal 120.2 3. 3. Whereas they say That God doth use to lead his people out of those low and childish dispensations to a more high enjoyment of Himselfe I answer briefly Is it not a childish reasoning to say God leads children from their childish words and actions they manifest whiles they are children therefore hee leads them from speaking and reasoning and discoursing and studying and other actions that belong to a rationall creature when they grow old So here what weaknesse doe men discover to the world when they say God leads his people out of the use of ordinances and wayes of worshiping and serving of him by prayer c. when he leads them out from their ignorance darknesse fleshlinesse filthinesse carnalnesse that was wont to cleave to and bee mixed with their performances Because God leads his people out of living in and trusting to their meat and drink and other creature-comforts and enjoyments to which their hearts are apt and prone to bow down therefore he leads them out and takes them off from eating and drinking and use of creature-comforts what madnesse would it be in any man to affirme this So here because God is pleased to take off his people more and more from their unbeliefe pride selfe-seekng c and other weaknesses and sinnes in the performance of the duties of his worship therefore hee leades them out of and from the duties themselves Is not this handsome reasoning Besides how can it possibly be that God should lead the Saints from the use of Ordinances when he hath ordained the perpetuall use of them to his Saints in all ages as I have shewed in the Quaeries Hee leads his people indeed to live above them but not to live without them 6. The sixth ground on which people build their neglect of Duties c. is this That none are bound to pray or performe Duties c. further then the Spirit moves them thereunto Answ To which I answer in the first place That though this be a Truth in somesense yet we should take heed how we * Though wee are to goe when Gods Spirit moves us yet are we not to neglect when wee doe not perceive such sensible motions of the Spirit c. Bolt Bounds of Christian freedome v. 202. We must doe duty sometime out of obedience although we want both a heart to it and a heart in it Id. ibid. abuse it and make a wrong use of it to bring about those ends for which it was never intended as this in particular for one viz. The willing omission and witting neglect of the duties of Gods worship both publick and secret which he calls us daily to the performance of It is true as the Spirit of Christ is the efficient cause of spirituall life in beleevers without whom we can doe nothing Iohn 15.5 and works the grace of Sanctification in their hearts so there is no performing of holy duties without him But whether a beleever so sanctified and enlivened by the Holy Ghost is not to * Though wee cannot bring the Spirit to us yet let us set our selves in the way for him to meet with us Hold up the performance of duty c. Id. ibid. enter upon religious duties before the Spirit put forth a new act of spirituall life in him I suppose can hardly be made out For I suppose after Regeneration or the new Birth when a person is implanted or incorporated into Christ he is not to be lookt upon as a meere passive in the performance of holy duties as Prayer Mortification of sinne c. but as a worker together with God And so much those eminently anoynted and qualified servants of Christ Mr. Tho. Goodwin and Mr. Ieremy Burronghes and Mr. W. Greenhill affirme Mr. Tho. Goodwin in his * Treatise of the tryall of a Christians growth p. 82 83. 138 139. Treatise quoted in the Margent touching a beleevers Mortifying sinne saith We are purged from sin as the body is by Physick from humours though the Physick work yet Nature joynes with the Physick being quickned and helped by it to cast out the humours so as the meanes whereby God purgeth us are not to bee imagined to doe it as meere Physicall Agents like as the pruning-hook cuts off branches from the Tree or as when a Chyrurgion cuts out dead flesh but these meanes doe it by stirring up our graces and quickning them and by setting our thoughts and faith and affections a-worke and so God assisting with the power of Christs death he doth purge us daily by making his word afflictions c. for to set our thoughts on work against sinn It is certain that unlesse our thoughts work on the meanes as well as the meanes work upon us and so mingle themselves with them unlesse Faith and Christs death bee mingled in the heart it purgeth not And therefore it is said we purge our selves as 2 Tim. 2.20 and 1 Iohn 3.3 and Rom. 8.13 Wee by the Spirit mortifie the deeds of the flesh this is said saith hee as well as that God purgeth us because God still in going on to purge us doth it by stirring up our graces and useth therein acts of our faith and love and many motives and considerations to doe it Thus this pretious servant of Christ holds forth with much more to this purpose taking off the grand objection is made against it in the same Treatisa p. 138 139. Mr. Burroughes on Hosea speaking against wanton Professors in this Age saith We finde revealed in the Gospel that it is God that must work the will and the deed the Covenant of grace is such as that God doth not onely require but work all for us How is this goodnesse saith he mis-interpreted and abused Therefore say they what need wee doe any thing Why doe Ministers urge people to duties Your principle is good the truth is good that it is God that workes all in the Covenant of Grace but this deduction is
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
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