Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	day_n	observation_n	sabbath_n	1,114	5	9.3697	5	false

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

casting off of all Duties and Ordinances or Institutions of Divine Worship ordained by Christ himselfe to be observed in the dayes of the New Testament unchurching the right constituted Congregations and Assemblies of Syon dna plucking up the publick Ministery of the Gospel by the roots and this not so much in some respect as those that are called Seekers who deny publick Churches Ministery c. for want of Apostles and other like extraordinary gifted men to administer c. but absolutely looking on the performance of Duties and use of Ordinances Ministery and Churches as poore low weake Dispensations Childish things not fit for such as live in God to stoop so low as to make use of And so under a pretence of living in God they teach poore weake soules that there is a life to be attained unto wherein they may live i That there is a life to be obtained by Beleevers here on earth that is above ordinances is not denyed But that this life is without ordinances altogether when they may enjoy the use of them and that puts them necessarily upon the renouncing and casting them off is that which we flatly deny as being contrary not only to the sacred Scriptures but experience of the soundest Christians as I have shewed in the following Discourse without the use of Ordinances or performance of Duties without observation of the Lords day or Sabbath without Church-fellowship without instructing their children in the knowledge of the Scriptures without craving a blessing on the Creature when they make use of it or returning thankes for it And that which is most abominable that they may attain and enjoy such a liberty as to be under no law but that of the Spirit as they say and so may perpetrate any impiety without controll or check of God or Man for they live in God alone and so are above all things here below so would make a persons living in God living in the practice of sin to consist stand together These are the men that the following Discourse concernes and whom I cannot but look on especially those of them that out of a professed judgement and fixed selfe-will doe in a high and peremptory manner proceed in their way as the dangerous pests that can be both to the State as well as to Religion for take away true Christian Religion or the true worship of God and power of godlinesse out of a State or Common-wealth and what do you therein but as it were take the soul from the body For what is the sincere practise of sound Religion and godlinesse in a State but k There is nothing in a true Christian Common-wealth that can onely direct it self to the benefit of State onely but that Religion must bee also respected the care of State being but the By and Religion the main of every Christian intendment And ther fore oftentimes even in those things which seem most properly to concern the State is Religion in them most regarded the care of State in respect of Religion being like the care of our bodies for which holy men care but so only as for the houses of their soules c. Levers History of the Defend of the Cath Faith the life and soule of it Let that be once neglected corrupted or extirpated and the other cannot long stand after and when is Religion destroyed but when we make it to patronize impiety And hence it is that such as are guilty of the forementioned abomination in renouncing Ordinances c. are so frequently described by such Epithites as shew nothing but confusion and destruction to betide those places and persons where they are entertained and countenanced It is sufficient in this place having spoken more largely hereof in the cōclusion of the Appendix to shew you that the Apostle Peter calls them l 2 Pet. 3.17 Lest ye be led away with the error 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in chap. 2.7 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur homines qui volunt esse fine lege qui emnia legum repagula perfringunt ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod legem praesertim drvinam significat homines qui nec jus nec fas curant c. Ger in loc vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quos prius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ostendit hos nullo jure nullis ne legibus posse in ordine retineri sed perumpunt omnia jura quid vis enim sibi licere putant Scripturasque sibi subjiciunt Horum exemplum valdè est perniciosum etiam piis ideo cavendum ne horum erroribus abrepti veritatem fidei amittant Aret. in loc ut supra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Lorinus and other more sound Interpreters doe translate ex-leges or lawlesse Libertines such as under a pretence of Christian liberty allow themselves in the practice of all manner of sensuall lusts to the disgrace and scandall of the Gospel for through their occasion the way of truth is evill spoken of 2 Pet. 2.2 Yet whiles I am opposing the opinion and practice of such New though no True Gospellers c. I would not have ye the pretious servants of God that keep his Commandements and the Testimony of Jesus Rev. 12.17 to conceive that I doe in the least goe about to plead for any ordinances or worship of mans invention or making for false ordinances and worship that are forged in Antichrists shop and beare no other stamp upon them then the Image of humane Authority For I know as it 's all one to m Lever ut supra p. 366. deny God and to deny his Service so I do latry is as wel in false worship as in no worship I am assured that Ordinances of divine worship that are of mans making though never so wise or great are no plants of Gods planting neither doth he accept of them or of those that make use of them but n Matth. 15.8 9-13 Col. 2.20 21 22 23 24. Ezek. 20.39 lookes on them as vain worshippers and will-worshipers polluters prophaners of his glorious reverend Name Or 2. that I allowed of theuse of true ordinances and worship that Christ himselfe hath instituted and commanded in a false way or contrary to the right order which Christ hath prescribed to his people in the Gospel and was in use in the primitive and Apostolicall times for our example viz. a Society and Combination of Saints in which for the most part they subsist properly and are to be performed as I have at large shewed in another o Modell of the Congregational way where this matter is fully handled and cleared in the two first Chapters place For I know that the same God that hath called his people to worship him doth require them to take the same way and order he hath p As God hath not left it indifferent whether he be served and worshipped or not so he

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

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 in●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 e●●●●●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 consugient●● 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

prophane Esau Id. ibid. despise prophesying cease praying and to forsake the Assemblies of the Saints that meet together to worship the King the Lord of Hosts 1 Thess 5 17 18 19 20. 37. Whether the Father hath not commanded us to honour the Sonne as we are to honour himselfe as in Iohn 5.22 23. And whether a person may be said truly to honour the Father that r Quia ut una est essentia sapientia potentia voluntas utriusque ita etiam honor idem est utriusque adeo ut qui alterum non honorat aut ignominia ●fficit is alterum non bonoret aut ignomiuia afficiat cum propter identitatem essentiae omnia ipsis sint communia adeo ut qui video filium videat patrem Ioh. 14.9 qui confitetur aut negat filium consiteatur aut neget non habe at patrem 1 Ioh. 2.23 Tarnov in loc neglects the honour of Christ the Sonne And whether the casting off those duties and ordinances of Worship Christ hath instituted and ordained yea commanded to be made use of as King of his Church be not rather a dishonouring then an honouring of him 38. Whether there be any such way for Beleevers ordinarily to promote the honour and glory of Jesus Christ and proclaime and beare out his Name before the world then this their holy and conscientious observing the duties of his Worship at all times and on all occasions especially in times of persecution And whether Jesus Christ hath not taken it well at the hands of his Churches when they have done so as Rev. 2.9 10 13. 39. Whether the Saints in the most purest Gospel times that are yet to come when the fulnesse of the Gentiles shal be brought in and the Iewes called shall not then make use of Ordinances and duties of Worship ſ In most or all these places of Scripture is mention made of visible worship officers and ordinances and they are understood by the most godliest Interpreters of the purity of those Gospel dayes and times which shall succeed the overthrow of Antichrist and the calling of the Iewes as could easily be shewed and doubtlesse some of those Texts if not all of them are yet to be fulfilled So that the purest Gospel times shall not null or make void the use of Divine Ordinances Ezek. 37.21 to the end of the chap. Jer. 3.15 16 17. Esay 2.2 3 Esa 66 18. to the end of the Chap. Mich. 41 2. Zeph. 3.9 10. to the end Zech. 8.11 22. Mal. 3.4 with many more And whether the overthrow of Antichrist and discovery and removing of all false Worship at this day in the world shall not be in order to the introducing and erecting or setting up the true worship of Christ in this Kingdome among the Saints 40. Whether at this present juncture of time when God is appearing in his glory and setting up his King the Lord Jesus Christ upon his holy Hill of Syon as he hath promised and purposed of old to doe Psal 2.6 there be any thing more obstructive if not destructive to the carrying on of this blessed work according as men may judge to outward appearance then for those that presend to so much of God in them openly to contest against the use of Divine Ordinances and Institutions of worship wherein a principall part of Christs Kingdome on earth confisteth And whether many of those that thus reject and despise the holy Institutions and Commands of Jesus Christ laid forth in the Scriptures for all beleevers to observe in the worshipping of God after they have known and profest the same be not like to prove the fittest instruments in the hands of Satan and Antichrist if the Lord of glory prevent not to trouble the peace of the Churches of Christ afresh after the raging waves of the late tribulations be a little more asswaged 41. Whether the Scriptures when they speake of the Saints drawing nigh to God be not meant of performing the duties of his worship and drawing nigh to him in Ordinances as in that of t Every Ordinance brings us neare to God Levit. 10. The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in propinquis mels The Priests under the ceremoniall worship had the speciall honour of that Title to be called Gods nigh ones Numb 16.9 he caused them to come neere him in holy services Now all the Saints are a holy Priesthood to offer up spirituall sacrifices 1 Pet. 2.5 Caryl Serm. in Iames 4. See abundance more to this purpose in that pretious Sermon If any desire further and fuller satisfaction in this particular let him diligently peruse that excellent Treatise of that late eminent and pretious servant of Christ Mr. Jer. Bur. called Gospel-worship Levit. 10.3 Psal 73. ult Iames 4.8 42. Whether those that now cast off Ordinances and contend against the use of them doe not goe against the judgement practice and profession of all the true Churches of Christ that ever were or are from the beginning of the world to this day and not only since but before the defection of Antichrist And whether those that did first lead the dance in this unhappy course of denying the use of Ordinances were not tainted and corrupted with the foulest Errors and greatest Apostasie from the Truth that may be denying the authority of the Scriptures denying the Trinity denying the Divinity of Christ of the Holy Ghost denying the Resurrection the Being of Sin or else making God the author of it c. in whose dreadfull steps many of late begin to tread that cast off the use of Gods worship and ordinances as lamentable experience witnesseth 43. Whether such as wilfully cast away the use of Ordinances and duties of worship and contend against them have not just cause to question the truth of their Spirituall estates and to doubt whether ever Jesus Christ were rightly formed in their hearts seeing the truth of the work depends ordinarily upon the same means to build and perfect it that first of all instrumentally begat it which is the publique ordinance of the Ministery of the Gospel as 1. of Pet. 2.2 compared with Iames 1.18 Acts 20.21 Acts 26.18 44. Whether departing from the ordinances of God be not one of those u These are times wherein a spirit of error is gone out into the world That prophesie of Christ seems in a great measure to be fulfilled in our dayes Matth. 24 c. Vide Car. Present Duty and Endeavour of the Saints p 36 37. deceivable wayes that false Prophets and false Christs shall make use of in these latter dayes of the world that are come upon us to deceive if it were possible the very elect as Christ himselfe hath forewarned and fore-told Matth. 24.24 And whether an elect person may not possibly be carried away with the error of the wicked against which the Apostle Peter exhorts 2 Pet 3.17 for some time Esay 29.24 And whether such may not come to see their error

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

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 D●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 Totn●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.