not him Christ bids them not forbid him alledging that he which is not against us is with us Luke 9. 49 50. And so the Apostle would have every man perswaded in his own mind Rom. 14. 5. and I know no reason why ye should condemn any man for being in the dark because he sees not by your light Answ Christians ought to have charity one towards another and they who are true Christians have not only in name but in nature Charity and love which reacheth even to those who differ from them in judgement First by love they labour to instruct those Christians who are in error that if possible they might reclaim them from error by the force of the love and word of God but the spiritual striving and war on the true Christian's part is not against flesh and bloud but against that spirit of darkness which misguides the mind If the true Christian doth not hereby gain the false Christian to the way of life yet he should walk in all love and gentleness towards him not endeavouring by force and violence to destroy his body for the error of his mind or to cut off his life from the earth as the Papists and false Christians ever have done against those true Christians whose minds and consciences they could never overcome for which cruel persecution they have no example amongst the Ministers of Christ whose practice therein hath stained their Church with the guilt of bloud which hath and will cause a curse and infamy to come upon them which never shall be forgotten Secondly All men in the world are in the dark that in some measure sees not by the light of the Lamb in which we and all Nations of them that are saved must walk Rev. 21. 24. But it is not the practice of Christians who are grown in grace to condemn and judge others because they are not fully come up to their rule and degree of righteousnesse in every particular though some who are young in the truth and yet disciples may through weaknesse if not watchful and diligent to hearken unto their Lord and Master even erre in those things as the disciples of old were apt to do as I. B. hath already instanced Luke 9. 49 50. who forbid the man to cast out devils in the name of Christ because he followed them not and would have had fire to come down from heaven upon those Samaritans that did not presently receive him Luke 9. 54. 11. Query Whether it be not the duty of Christians to observe and set apart one day in seven for the more solemn service of God and 1. Whether God himself did not appoint and the people of God in all ages keep such a day Gen. 2. 2 3. Exod. 20. 8. 2. Whether the Sabbath was ever abrogated by Jesus Christ or only changed and another kept in the room of the first and 3. Whether the first day of the week be not the true Christian Sabbath We read that it was the custome of the Apostles chiefly to meet on this day John 20. 19. Acts 20. 7. and that they made collections for the poor on this day 1 Cor. 16. 2. and John was in the Spirit on the Lords day Rev. 1. 10. Answ Christians did set apart times to wait upon and worship the Lord in Spirit and truth and they did meet together to perform this solemn service and duty to God upon the first day of the week as the Scriptures testify which I. B. hath instanced and that on that day they made collections for charitable uses First But that they were commanded in the same manner to observe that day as the Jews were to observe the seventh day that I must deny and I also do deny that that day was set apart and brought in thâ— room of the seventh day to answer that end for which the seventh day Sabbath was given which was a sign of that happy restauration which should and is come to mankind by the glorious Gospel of Christ in whose day mans soul is redeemed from the bondage of corruption and recovered from under the fore travail and pain of the curse into the liberty of Gods children where all weights and burthens are cast off and the soul comes to be perfectly freed from its long captivity and sore bondage through which it returns into that spiritual rest which the outward day was but a shadow of and all who are come into this endlesse Sabbath or holy day of God their souls dwell at ease and they are in perfect rest so as to bear no burthen neither to travail under the load of sin and the curse any more and this is a small hint of that felicity and happy state which God in mercy figured out unto man while he was yet under the burthen by the outward Sabbath day or sign of rest as it is written I gave them my Sabbath for a sign between me and them Ezek. 20. 12. Col. 2. 16. Let no man judge you in meats or in drinks in respect of an holy day or of the new Moon or of the Sabbath day which are shadows of things to come but the body is of Christ Therefore I say the day of Christ being dawned and he the substance being come the outward figure must needs be abrogated and the shadow past away 12. Query Whether it be not lawful for Christians to swear if called thereunto for the attestation of some truth and 1. Whether Abraham did sin in making his servant to swear unto him Gen. 24. 3. Or 2. Whether swearing be not a ready way to put an end to all controversies as the Apostle saith Heb. 6. 16. Answ This is a point about which much hath been very fully and clearly written by several other hands therefore I need not say much to it only this I say 't is not lawfull for a Christian under the Gospel ministration to swear First though Abraham did not sin in causing his servant to swear and though those holy men did not sin who under the first covenant swore the Lord lived in truth righteous and judgement swearing and many other things being then lawfull for them to practice yet such things are not lawfull neither usefull for the Saints to practice under the Gospel this particular practice of swearing was not in the old Covenant forbidden Therefore our Saviour saith Mat. 5. it hath been said of old time thou shalt not forswear thy self but performe thine oaths unto the Lord. But he gives his Disciples a new command quite contrary to what was practised herein by the people of God in the old time in that he saith unto them swear not at all neither by Heaven for it is Gods Throne nor by the Earth for it is his Footstool neither by Jerusalem for it is the City of the great King neither shalt thou swear by thine Head because thou can'st not make one hair white or black Mat. 5. 34 35 36. By this absolute command he not only forbids vain
perfecting of the Saints Eph. 4. 12. But as I have already said the Saints which die in the faith shall be saved though they be far short of that excellent state of perfect men in Christ who are witnesses of his fulnesse and stature For some of Gods people die or put off this earthly tabernacle soon after their conversion while they are but even young in the faith and children even babes in the truth of our Lord Jesus Christ yet through faith they are heirs of the promise and by the birth immortal they have a true title to the Kingdome of God though such who are weak in the faith may be so assaulted many times with doubts false fears and temptations of the evil one and in their departure even so strongly beset as the perfect man in Christ is not because all his spiritual enemies are conquered and put in subjection so that he is in rest being perfectly assured when the earthly house of this tabernacle shall be dissolved he hath a house not made with hands 2 Cor. 5. 1. First those Scriptures which exhort to perfection doubtlesse intends perfection it self in the heighth of it as well as in the degrees though the Saints which attains it attain it by degrees as by growing from one degree of grace and strength in Christ unto another as the Psalmist saith They go from strength to strength until every one appears before God in Sion Psal 84. 7. And the Apostle said When he was a child he spake as a child understood as a child and thought as a child but when he became a man he put away childish things 1 Cor. 13. 11. Secondly there is a perfection of sincerity and he that through the faith and power of our Lord Jesus attains this perfection of sincerity ceaseth from all sin and he that in this sincerity or any degree of it believes and walks in obedience to the Gospel is justified through the righteousnesse of our Lord Jesus of which he is an heir through faith 5. Query Whether Jesus Christ did not institute and appoint certain ordinances under the Gospel for his Churches to observe and keep until his coming 1. Did he not institute that ordinance of his Supper and enjoyn his disciples to observe it in remembrance of him Luke 22. 19 20. And 2. is it not recorded of the Primitive Church how they continued this ordinance Acts 2. 46. 3. Why doth the Apostle Paul commend the practice of it to the Church of Corinth and tells them whence he had it for saith he I have received of the Lord that which I delivered unto you and so repeats the manner how it was first instituted 1 Cor. 11. 23. 26. or 4. are these ordinances ceâ—sed and now out of date if so pray tell us when they first expired hath not himself told us that they should last untill his coming or is he already come and we knew it not if he be it must be onely by his spiritual presence and so he was with the Primitive Church and that in a greater measure then now adayes yet did they continue in all the ordinances of the Gospel Or 5. may we not rather understand his coming to be meant of his second coming spoken of by the Angel at his ascention when he shall come in like manner as he was seen to goe into heaven Acts 1. 10 11. Answ The matter in question is a thing about which there hath been more idolatry and evil practized by the false Christians than any other thing partaining to Christian Religion since the dark and long night of Apostacy that hath overshadowed Christendome which Apostacy was beginning to come in even in the Apostles dayes Oh! when I consider the bloud of Christians which hath been shed about this very thing it doth afflict my very heart and cause my soul to cry alas alas that ever Christians should be so far deluded misled as to shed the bloud one of another about the outward practice of Christianity which are but in comparison to the more weighty matters as the very outward Courts or Suburbs of Christian Religion Christ did institute the breaking of Bread as it is written when our Saviour with his disciples was eating the Passeover a Feast of the Jews pertaining to the ministration of the Law in which was many shadows of good things to come And as they were eating this Passover according to the Law he said unto his Disciples With desire have I desired to eat this Passover with you before I suffer for I say unto you I will no more eat thereof till it be fulfilled in the Kingdome of God Luk. 22. 15 16. and as they were eating he took bread and gave thanks and break it and gave it to them saying This is my body which is given for you this doe in remembrance of me likewise he took the Cup after Supper saying This Cup is the new Testament in my bloud which is shed for you Mark 14. 20. Luke 22. 19 20. and by this sign his death who is our Passover was signified or shewed and not onely by the Bread and the Cup but by the Lamb without blemish of which a bone was not to be broken Exod. 12. 46. in which practice they continued unto his coming even so to remember him when they break the Bread and drank the Cup as that thereby they shewed forth his death till he came not eating and drinking damnation unto themselves as those who did and doth break the Bread and drink the Cup unworthily who eats to the lust and drinks to the lust even feeding themselves without fear whose table is not the table of the Lord but the table of Devils at which they are so far from discerning the Lords body and fulnesse which fills all in all that they neither break that Bread in remembrance of him nor to him but even to the lust by which he was crucified and slain but the Disciples who practized this outward sign by which his death was shewn were witnesses of his resurrection and coming again not onely unto but spiritually to dwell in them according to his promise where he saith I will not leave you comfortlesse I will come unto you John 14. 18. in which he eat with them and they with him as he said I will not henceforth drink of the fruit of the Vine untill that day I shall drink it new with you in my fathers Kingdome Mat. 26. 29. and I say unro you I will no more eat thereof untill it be fulfilled in the Kingdome of God but the inward enjoyment of the substance of this outward sign by which was signified the death or sacrifice of Christ the immaculate Lamb of God who is our spiritual Passover that is sacrificed for us is a mystery which by the vulturous eye was never seen as it is fulfilled to the true Disciples in Christ spiritual Kingdome in which our Saviour sups with them and they with him and is no other then
that spiritual Feast which is kept amongst the children of God for whom Christ their Passover is sacrificed and by his power they purge out the old leaven and keep this spiritual Feast not with the old leaven neither with the leaven of malice but with the unleavened bread of sincerity and truth 2 Cor. 5. 7. 8. for the bread of God which comes down from Heaven is that by which they keep this spiritual feast and the flesh and bloud of Christ is this bread which the holy people break and spiritually feed upon and the incomes of his love is that spirituall wine by which he doth wonderfully refresh their souls through which they come to grow into the endlesse life and in which they more abundantly partake of the everlasting consolation that is in Christ Jesus in which they spiritually eat and drink with him and he with them who are his lillies in his heavenly Kingdome And this is a small hint of that spiritual Passeover or feast which was and is kept by the Saints in this glorious Gospel-day through which the night is expelling and the shadowes vanishing away Glory glory be unto the Lord our God for ever But to return this practice of breaking of bread together was continued by the Apostles in the Churches as I. B. hath already instanced Acts 2. 46. And they brake bread from house to house and ate their meat with singleness of heart as is the practice of true Christians at this day and in which they ought to continue to the end that whether they eat they may eat unto the Lord or whether they drink they may do it unto him not making an idol of the creature or any Christian practice be it never so good in it self but may both eye and discern the Lord in all their practices and duties which was that good end for which the Apostle delivered unto the Church of Corinth the thing in question practised by Christ and his Apostles at the Passeover which many did soon abuse if not idolize even in his time for which he often reproved them 1 Cor. 10. 14. 1 Cor. 11. 20. where he saith When ye come together this is not to eat the Lords Supper for in eating every one takes before other his own supper and one is hungry and another drunken and tells them vers 25 26. As often as they break the bread and drink the cup they should do it in remembrance saying they that eat and drink unworthily eat and drink damnation to themselves not discerning the Lords body vers 29. Oh that all drunkards and gluttoners ignorant persons who make an idol of the creature in breaking the bread and drinking the cup unworthily Oh that they would seriously consider and lay these things to heart that they may not henceforth any more break the bread and drink the cup unworthily in the sinfull lust of the flesh the doing of which brings them to be guilty of the body and blood of the Lord in that they eat to and feed the same lusts of the world as was in them which slew him and none can be partakers of the table of the Lord while they thus feed at the table of Devils 1 Cor. 10. 21. But it may be the enemy will tell them it is no such thing for they neither are nor drank that day before they break that bread and drink that cup and call to natural memory with trembling and fear before they practice the thing before mentioned that Christs body was broken for them and his bloud shed for them the which I say all this thou maist do and yet be an idolatrous and unworthy eater in an unholy fear adoring the outward bread and the cup beyond what is meet even as there are too many that look upon it to be more then a sign and worship it as the thing signified and so in ignorance worship the bread and the cup as a God at sometime and at other times using it without that holy fear and remembrance in which Christs body is discerned and the heavenly virtues and fulnesse thereof enjoyed which fills all things and is that glorious and everlasting substance which lives and remains when all created excellencies come to an end and shadows are past away and is that eternal fountain which fills with spiritual grace and satisfaction all that in sincerity love him for ever and for evermore 6. Query Whether Christians are not bound to the performance of such religious duties as were practised by the people of God under the law and not abrogated by the Gospel 1. Whether Christians ought not to pray morning and evening as David very frequently did evening and morning and at noon will I pray and cry aloud and he shall hear my voice Psa 55. 17. Or 2. Is it not lawfull for Christians to appoint and set apart a convenient time and season for the performance of religious exercises as did Daniel who not withstanding the Kings command thought himself obliged not to omit his duty once but prayed three times a day Dan. 6. 10 13. Or 3. Are we only to pray when our own spirits move us and not at the motion of Gods Spirit which bids us to pray continually or te be always in a frame and frequent in the duty of prayer 1 Thes 5. 17. Or 4. Whether it be not a duty incumbent upon all Christians to exercise family duties as the people of God in former times did whether parents ought not to instruct their children masters their servants for which God so much commended Abraham because he would command his children his houshold after him Gen. 18. 17 18 19. 5. Whether it be the duty of all Christians frequently to read over confer about the holy Scriptures both in their families with others as the Lord commanded the children of Israel thou shalt teath them diligently unto thy children and shalt talk of them when thou sittest in thy house and when thou walkest by the way and when thou lyest down Deut. 6. 7. Nay 6. Whether is it not necessary for all Christians to beg Gods blessing with and return him thanks for every mercy they receive according to the practice of our blessee Saviour who when he fed so many thousands would first look up to heaven for a blessing upon what they enjoyed on earth Mat. 6. 41. And after his Resurrection he practised the same thing amongst his disciples Luke 24. 30. Whose blessed example the Apostle followed taking bread and giving thanks in the presence of them all Acts 27. 35. further recommending it to the practice of others that in every thing they would give thanks as the will of God in Christ Jesus concerning them 1 Thess 5. 18. Answ Christians are bound to the practice of many religious duties which was practised by the people of God under the Law for though the cerimonies types and shadws of the Law or first Covenant are abolished by the Gospel yet the weighty matters are
the creatures as it is written Rom. 4. 13. and 1 Cor. 3. 22 23. where the Apostle saith All things are theirs whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours c. Yet in the creatures they must not so delight as to love and worship them more then their Creatour who is God blessed for ever Therefore if any who professeth himself a Christian so love and delight in the creatures as that his love and delight in the Lord is made lesse thereby such a one may professe himself a Christian in words but in works he denies Christ Therefore all Christian men had need to be watchfull against the temptations of that lustful spirit of the world which would lead them to abuse the creatures First its lawful to enjoy the creatures afforded for us in the joy and mirth which cometh of or is allowed by the Holy Ghost but not in the vain mirth and foolish pleasures of sinful worldly men who have their end in lamentation and wo for it is better as the wise man saith to go to the house of mourning then to the house of such mirth and feasting for that is the end of all men the living will lay it to heart Eccles 7. 2 3. But if a man doth eat and drink and enjoy the good of his labour in the covenant of God that is to the praise of God and to his spiritual and creaturely comfort in this fading world in which God fills his heart with content and satisfaction whether he hath much or little of the perishing things of this life Secondly its lawful for a true Christian who is guided by the Spirit of Christ to wear what apparel he by the wisdome and instruction of the Spirit shall see both to be lawful and expedient for him to wear that he in that as in all other things may give a good example not only to them that are weak but that also he may be a pattern of righteousnesse unto those that are without and may shine as a light in the world that they seeing his good works and example may be made to glorifie his Father which is in heaven Mat. 5. 16. Therefore the Apostle exhorted the Christian women to adorn themselves in modest apparel with shamefastnesse and sobriety not with broidered hair or gold or pearls or costly array but which becometh women professing godlinesse with good works 1 Tim. 2. 9 10. 9. Query Whether when Christians are met together for the worship and service of God they may then be silent and depart without any thing done for the edification of one another or 1. Whether they ought not rather to stir up and exhort one another to continue in the faith and practice of the Gospel as the Apostles of old did who when they met together spent the time in praying with and exhorting one another Acts 1. 13 14. Acts 12. 12. 2. Whether to speak in a strange tongue or to be wholly silent when the people of God are met together be not one and the same thing the former of which the Apostle forbids as no way tending to edification 1 Cor. 14. 4. to the 20. Answ When Christians are met together to worship God in Spirit they may be silent if nothing be given them from the Lord to say for God who is a Spirit may be as truly worshipped in Spirit and adored in the hearts of his people when there is no words as when there is words of God given them to speak to the edification one of another But if any should meet together with a resolution to be silent and not to wait for but to quench the motions of the Spirit if any thing should be given this would be worse then to speak in an unknown tongue First for if any thing be freely given Christians ought freely to speak what from God they have received to the edification one of another as the Saints of old did when they were met together 1 Cor. 14. 26 Whether by prophecy doctrine or prayer Secondly though people may sometimes meet in silence in the name and truth of Jesus yet it 's not one and the same thing with speaking in an unknown tongue for the unknown tongue may be so far from edifying in the truth that people may rather be led from the truth thereby But when Christians are met together in Christ's name though they be silent for a time yet God hath and will fulfill his promise by the manifestation of his presence amongst them by whose spirit they receive inward teaching both to comfort build up and instruct them so that many have gone away satisfied with the spiritual sence of the Lords heavenly presence which hath been seen and enjoyed in silence amonst them by the incomes of whose love his children are refreshed in preaching and without outward preaching glory unto his name for ever whose spirit cannot be limited that he shall not appear to the joy and comfort of his people either by or without outward preaching for it hath been the manner and practice of the Prophets and people of God to sit together in silence when nothing was given them of the Lord to say though it was day after day as saith the Prophet Ezek. 3. 15 16. then I came to them of the captivity at Telabib that dwelt by the river Chebar and sate where they sate and remained there astonished among them seven dayes and it came to pass at the end of seven dayes the word of the Lord came unto me saying so it seems they sate together in silence till the word of the Lord came to the Prophet although he was a Prophet and the hand of the Lord upon him yet must he not speak till it was given him from the Lord what he should say and all preachers and people who are not in but against this example in meetings together are such as come under the wo due to them which use their tongues and say he saith howbeit the Lord hath not spoken to them Jer. 23. 31. Therefore how much better were it for them to wait upon and worship God in silence when nothing is given them or revealed unto any of them from the Lord to speak then to use their tongues when he hath not spoken to them I shall leave to the sober minded to judge 10. Query Whether Christians that do not palpably contradict the practice of Godliness may not live with and have charity towards one another though different in judgements And 1. whether this hath not rendred the popish religion more odious because they have so little charity for any that differ from them who stile all to be hereticks that are not of their way Or 2. whether any of the Apostles or our Saviour himself did ever condemn others upon this account only but on the contrary when the Apostles told our Saviour they had seen one casting out Devils in his name yet followed
all his ways are equal and there is no respect of persons with him Query 6. What and where is that law by which comes the knowledge of sin without which the Apostle said he was alive but when it came sin revived and he died Query 7. Was it only the letter of the ten Commandments without him which he had and was zealous for while he was yet alive in sin or the light and Spirit of Gods law inwardly manifested in his heart Query 8. And if so whether it was not the very same law in nature and quality as made him free from the law of sin and death Query 9. And what and where is that law which the Apostle saith hath dominion over a man so long as he liveth through which he is bound as a woman by the law of her husband is it the law of God or the law of sin Qeery 10. If it be the law of sin how and by what means may those persons which are bound by it come to know the heavenly virtue of the body of Christ through which they may die to it and know the chain broken Query 11. Whether the example of all that the Apostles and Saints practised in the primitive times be absolute binding at this day to Christians Query 12. Whether many outward things which rather pertained to the typical or shadowy part of the Law that is vanished away then to the glorious Gospel was not practised by Christian believers under the ministration of the Gospel in the Apostles dayes Query 13. And if so what was the absolute reason thereof was it because the Apostles were commanded thereunto by God or because of the weaknesse of the people that he suffered his ministers to bear with them for a time that could not while young in the truth and their eyes much outward easily be brought off of many outward things pertaining to the Law Query 14. What was the Apostles end or Gods end by them in not only permitting or suffering those persons that received their Gospel testimony to practise many ordinances and shadows pertaining to the law but that also they did sometime practise them themselves was it because the Lord had a purpose to establish them as his ordinances to be practised by all ages or were they allowed to practise them in the peoples weaknesse for a time that thereby they might gain the more out of them into that everlast lasting truth which is the substance of types and shadows where people come to see beyond all outward things Query 15. And if they that were partakers of the everlasting substance did make use and continue in the practise of any outward things which were but outwardly shadows of what they inwardly enjoyed was it because they had need so to do or because of the weaknesse of others Query 16. Whether John's Baptism with water was not of and belonging to the ministration of the Law under which the carnal washings and outward ordinances were inforce Query 17. And if so why was water Baptism practised by the Apostles under the Gospel was it done by absolute command from God as necessary unto salvation or to answer the weaknesse of those believing Christians who after they believed desired it and being weak could not well he satisfied without it Query 18. And if it was done by absolute command from God as necessary to salvation how is it that the Apostle Paul who was made instrumental to convert so many thousands had not a command to baptize with water as well as to preach the Gospel Query 19. And if to answer the desire of Christians in weaknesse was not the reason of the Apostles baptizing with water but that they had an absolute commission to do it from God then I desire that in answer to this Query the Scripture or Scriptures if there be any may be shewed in which water is expressed to be that means with whith they were to baptize Christians into the name of the Father Son and Holy Ghost I. S. THE END