〈◊〉 〈◊〉 We may read the nature of many things in their offects All the Ordinances of worship bear this Inscription Holinesse to the LORD and are appointed to work holinesse in man Caryls duty and endeavour of the Saints p. 28. 1 Pet. 2.5 Col. 3.16 c. And whether there may not bee abundance of sweet delight and soule-satisfying comfort and content found if holy and spirituall hearts meet with them and are acted on Christ in the use of them 9. Whether those Divine and Spirituall Offices Officers and Ordinances instituted by the Lord Jesus Christ are not his u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rota Chariots using to run on wheeles Chariot in which he rides gloriously in his Church and Kingdome and by which through his Spirit he not onely subdues his enemies and conquers the hearts of Sinners to himselfe that his father hath given to him from all eternity but more and more workes over the hearts of the Saints themselves to a further degree of subjection to his Scepter Cant. w Ainsworth by this Chariot understands more especially the Church and Ministers of the Gospel holding forth the word of Truth and Christ in the midst of them sitting teaching governing and triumphing So Merc. in loc 3.9 10. Psal 45.4 Rev. 6.2 And I saw and behold a x By white Horse Paraens on the place understands the Church puritate doctrinae disciplinae nitidam and by him that sate on it Christ who is carried or born as it were in the Ordinances with great triumph according to Acts 9.15 white horse and hee that sate on him had a Bow and a Crown was given to him and hee went forth conquering and to conquer 10. Whether there be not many singular choyce y 1. Promises of salvation to worship in generall Rom. 10.12 13. 2. Promises in particular and so 1. to the duty of prayer 1. Of Preparation and assistance Psa 10.17 Rom. 8.26 2. Of Acceptation Esa 60.7 Ezek. 43 17. 1 Pet. 2.5 3. Of consolation Esa 56.7 4. Of answering and recompensing Psal 86.5 145.18 Ephes 6.8 Matth. 6.6 Jam. 5.15 16. Joh. 14.13 15.16 16.23 2. To preaching and hearing of theword and administring the Seales Matth. 28.20 Prov. 8.34 35. Esa 55.1 2 3. 1 Cor. 10.16 Esa 25.6 Psal 36.8 Cant. 2.3 4. 5. 1. Esa 12.3 3. To conference Mal. 3.16 17. 4 To sanctifying the Sabbath or Lords day Esa 58.13 14. Esa 56.2.5 6 7. Jer. 17.24 25. 5. To praising of God Psal 50 23. Psal 7.5 6. 6. To the Assemblies and Church-meetings of the Saints to worship God 1. Of Christs presence with it Mat. 18.20 2. Protection over it Mat. 16.18 Psal 84.11 Esa 33.20 21. Esa 4.5 3 Blessings of all sorts upon it Temporall spirituall eternall Psa 84.11 1 2.15.128.56.92.13 14. and 94.14.65.4 Promises made by Christ to beleevers whiles they abide and continue in the right pure use of those Ordinances and duties of Worship and many sad and direfull threatnings and comminations to those that neglect leave and forsake the use and practise of them Psalm 97.7 Ier. 10.25 Heb. 10.38 39. Luke 10 11 12. Heb. 12.25 11. Whether to cast off the use of Gospel-ordinances to pretend onely to live in God be not to make Christ and his Spirit to act contrary to their own Sacred Lawes Institutions and Injunctions of Worship given to beleevers in the Scriptures to follow and when or where it was or is to be found in all the Scriptures that Jesus Christ hath or doth so lead the Saints out of or take them * Vid. Quaest 39. off from the duties of his worship and bid them to cease calling upon the Name of the Lord seeing the Scriptures hold forth the contrary 1 Thess 5.17 Pray without ceasing 12. Whether a beleevers living in God or in the Spirit and bosome of the Father and using of Gospel-ordinances may not very well stand z The nearer we are to God the more in love we shall be with spirituall exercises and with all meanes to draw nigh to him as Bookes Sermons good company c. Dr Sibbs in his Saints Happinesse p. 65. together And whether the right use of those a Therefore the Lord converghes himselfe to the poore soule by an ordinance which is such a thing as consists of a spiritual and yet an external and sensible nature An Ordinance is the subject by which God communicateth himselfe and his goodnesse with a power of his Spirit to carry them to the soule as by preaching of the word to the care through the sound of a mortall voyce by prayer consisting outwardly of sentences and order by the Sacrament also standing of outward weak Elements The Lord carries to the soule by these most inward and spirituall things Rog. Treat de Sacram. p. 247. Ordinances which Christ hath commanded will not very much further and advance a persons living in the God of those Ordinances considering that through the presence of Christ with them and the blessing of Christ upon them the heart of a beleever is made the more spirituall and heavenly 13. Whether the Scriptures doe not joyn the greatest enjoyments of God with the greatest performance of duty towards God and the greatest faith with the greatest obedience and the greatest sense of love with the greatest care of service as Psal 119.32 2 Cor. 5.15 1 Thess 5.16 17 18 19 20. Luke 12.48 b The Apostles meaning is that we not onely try approve and practise those things which possibly may be pleasing to God in some low degree such things as set us a step beyond his displeasure but we must search and doe those things which give him highest content and carry us furthest into his favour Things which come up to the exactest Rule and beare truest proportion to the standards of Truth and Holinesse Car. present duty and endeavours of the Saints p. 9. Eph. 5.10 Luke 7.47 14. Whether to live in God and neglect the use of Ordinances be not a dividing between the end and the meanes Christ having sanctified Ordinances as pretious c Experience teacheth that the fellowship of the Word Prayer and the like is the life strength blood and marrow of communion Hence it is that they are called the Banners Ensignes Standards of Christ and the Ministers the hearers thereof For as Souldiers flock to the Standard and Ensigne so doe the Doves of Christ to these windowes c. Rog. pract Chat. p. â—01 helps and furtherances to the Saints in their fellowship with God and one another 1 Ioh. 1.3 4. Acts 20.32 1 Cor. 10.16 1 Pet. 2.2 And whether to divide between the end and the meanes which God hath decreed and Christ instituted bee not to make in this respect the will and minde of God and Jesus Christ voyd and of none effect 15. Whether those that are true beleevers should in the least refuse to own and to act
this way of leaving Ordinances and casting off duties before they are out of this world especially on their Death-beds when they may bewaile it with teares of blood if it were possible so sad may their condition be as I heard a gracious woman in London once to speake of one of her Sex whom she knew well that was brought into such a dreadfull condition when she was on her Death-bed for her wilfull slighting and casting off Ordinances and Duties of Gods worship and pretending onely to Christs doing of all for her and she to do nothing but look to him x Foelix quem faciunt aliena pericula cautum that she was brought to the very gates of hell and desperation Those happy are that others harmes Against like evils strongly armes 45. Whether Apostasie and falling away of Professors from the holy wayes of Gods worship which once they profest and practised be not a grievous judgement in it selfe that God justly inflicts upon persons for their unthankfulnesse and for unfruitfulnesse under Gospel-dispensations and Administration receiving not the truth in the love of it 2 Thess 2.11 12. And whether this evill be not a cause of many other evils to the Kingdome provoking the Lord to lengthen out the miseries of this Nation 46. Whether Anarchy or the rejecting of all Civill government in a State be not eminently destructive to that State and Common-wealth where it once prevails And whether rejecting of Christs spirituall Government Ordinances and Lawes of worship be not to introduce a spirituall Anarchy into his Church-state and Kingdome which he hath in the world and is daily more and more advancing and consequently an endeavouring according to what lies in the power of creatures to subvert and overthrow the glorious Kingdome of Jesus Christ and to lay his honour in the dust And whether those that shall persist and persevere in such ondeavours deserve not to be branded for enemies to the glory and dignity of him whom the Eternall God hath exalted to be the King of Kings and Lord of Lords and to whom whosoever shall refuse to yeeld subjection be he Prince or Peasant shall be broken in peeces as a Potters vessell according as the mouth of the Lord hath spoken Psal 2.9 10 11 12. 47. Lastly to adde no more Whether the Kingdom of Glory hereafter to be enjoyed in Heaven be not the proper State in which God hath appointed the Saints to live immediatly in Himselfe without the use of Ordinances and not the Kingdome of Grace here on earth in which the Saints are imperfect and see the Lord for the most part through a glasse darkly knowing but in part and prophesying but in part till that which is perfect be come according to 1 Cor. 13.9 10 11 12. and the Apostles owne judgement of himselfe Phil 3.13 14. And whether to hold the contrary be not to confound those two States of Grace and Glory which the Scriptures doe distinguish so that the casting off the use of Divine Institutions and Gospel-ordinances and Duties of Worship appointed for beleevers to walk in the practise of till the Lord Jesus Christs comming again must of necessity be lookt upon as having no bottome on the sacred Scriptures but a vision of mens own brains and deceitfull hearts directly contrary to the Faith once delivered to the Saints Epist Jude v. 3 4. and therefore of all those that love the Lord Jesus in sincerity justly to be condemned and exploded AN APPENDIX By way of Post-script To all those whom the former Considerations doe more especially concerne SIRS YOU have seen or may see what that Balm is which I have as a weak instrument in the hands of Christ the great Physitian of Souls endeavoured to powre forth in the former Considerations for the healing of your wounded soules And you have also seen or may see in my Epistle to the Reader what my grounds and ends have been in so doing so that I doubt not but you will look upon me as one that hath had nothing in my eye but the honour of Christ and welfare of your soules If the busines I have undertaken had not been of great importance and concernment I had not I assure you put pen to paper but when I saw the sad effects were like to attend this opinion and practice of yours by introducing a spirituall Anarchy and Confusion in the Kingdome of Christ and threatning Ruine to all the true and right constituted Churches in the world I could not but a Principiis obsta serò medicina paratur Cum mala per longa◠convaluere moras make haste according to the b Ephes 4.7 measure of the gift of Christ vouchsafed to me towards the preventing of them If I have spoken or written none other then the words of Truth and Sobernesse I shall desire you in the name of him who is Truth it selfe our Lord and Saviour Jesus Christ to subscribe thereunto If otherwise I trust by the same grace received I shall be ready to see it and acknowledge it whensoever it shall be made out unto me onely I shall desire that the same c Apud Ecclesiae Alumnos non ad humanas rationes cogitationes dirigendae sunt res divinae sed ad sensum voluntatem doctrinae spiritus oratio interpretatioque accommodanda Just Mart. Neque te quoque disserentem sustinuissemus nisi cuncta ad seripturas refcrres inde enim demonstrationes adducere studio tibi est id ibid. Dial. cum Triphon medium viz. the holy Scriptures of God contained in the old and new Testament which I have endeavoured to use in the former considerations may be used by such as shall attempt such a work But because I may save that labour in order to your further and greater satisfaction I have thought it requisite to doe something by way of answering those objections or removing those grounds upon which I suppose all of you or at least many of you doe build your practice of renouncing and casting off the use of Ordinances and religious Duties Now I suppose the grounds upon which you build the casting off the use of Ordinances may be reduced to these eight Heads 1. That a person may doe well enough and comfortably enjoy himselfe without the use of Ordinances as hearing the Word Prayer breaking of bread in a communion of Saints c. 2. That the successe of things doth not depend upon the performance of Duties and Ordinances but on Gods eternall purpose and decree 3. That God knowes our wants and stands not in need of any of our performances to move him to the helping and satisfying of us 4. That many have used Ordinances and performed Duties but to small purpose and those that doe use them are little the better 5. That Ordinances are but poore low Dispensations and not so consistent with a Beleevers living in God that is altogether above Ordinances and that God doth use to lead his people from Gospel-formes
to a more immediate enjoyment of himselfe in the Spirit 6. That none are to pray or perform Duties at any time further then they are moved thereunto by the Spirit 7. That the use of Ordinances is more Legall then Evangelicall and engenders to bondage rather then liberty looking more to a covenant of works then grace the Gospel requiring beleeving not working 8 Another ground upon which people build their casting off the use of Word and Ordinances is this Because the Word and Ordinances are nothing without the Spirit They can never work any impression upon the soule or acquaint the Spirit of a man or woman that the Lord is his God or that Christ is his Saviour c. but this belongs to the office of the Spirit of God the Word and Ordinances of themselves are never able to work such an impression in the soule 9. That there are many places in the new Testament which hodl forth the non-performance of duties and laying aside the use of Ordinances as Heb. 8.11 1 Iohn 2.27 Rev. 21.22 23. 2 Pet. 1. ult These are the grounds upon which people build their leaving and casting off of Ordinances some of them respect those that are meere Atheists and others respect such as pretend to the greatest perfection of holinesse attainable in this life I shall by the help of Christ make answer to them all as they are laid downe in order to the discoverie of the unsoundnesse of them 1. Touching the first of the former grounds upon which people build the casting off the use of the holy Ordinances of Christ and duties of religion it was this That a person may doe well enough c. without the use of them Now in answer to this for the discovery of the unsoundnesse of it I utterly deny it and affirme the contrary that such as cast off the use of Ordinances 1 Cor. 3.22 or live in the neglect of them cannot possibly doe so well nor so comfortably enjoy themselves in the neglect as they might if they did conscionably performe them and my reason for it is this which I conceive is ungainsayable Because whatsoever such doe enjoy in order to their welfare and prosperity here in this world though in the greatest fulnesse they doe not enjoy it with the blessing and favour of God they may enjoy them but not comfortably because not through a promise nor by vertue of having interest in Christ through whom all our enjoyments become blessed to us and without whom all good things become evill and accursed to us Now such cannot possibly enjoy their good things through Christ a promise that neglect prayer c so by consequence not enjoy them nor themselvs comfortably because those mercies that come to us through a promise and by vertue of our interest in Christ they come in the way of Prayer and the use of Ordinances for the same God that hath made a promise to be our God and to make us blessed in the enjoyment of himselfe and his mercies hath also said that he will be sought unto for all those mercies before we shall enjoy them as Ezek 36.37 And when a person is once in Christ his being in Christ doth not take him off from duties but rather puts him upon the diligent performance of them And hence it is that the Spirit of Christ that dwells in beleevers is called a Spirit of prayer and supplication Rom 8.15.26 Gal 4.6 Zech. 12 10. And Christ hath promised beleevers to grant them their desires upon their asking his Father in his name John 14. and 15. and 16. chapters Matth. 7.7 with many other places to the same purpose and hereupon he enjoynes beleevers to watch and pray and ask necessaries daily at the hands of God their Father for the good both of their bodies and soules their temporall and eternall welfare Matth 6.11 12. So that 't is not faith in Christ and a promise that in it selfe simply considered makes us partakers and possessors of the good things of God with comfort but faith exercised and put forth in prayer and use of holy Duties and Ordinances of worship Faith in Christ and the covenant of Grace layes claime to the good things of God yea God himselfe blessed for ever is his Portion but Prayer fetcheth them in to the soule through Jesus Christs mediation And therefore as persons living in the neglect of duties discover themselves to be destitute of the Spirit of Christ and consequently of true faith in Christ so they manifest themselves to have no true right to what they enjoy as men and women in Christ nor to have them in mercy from God or in a capacity to enjoy a holy and sanctified use of them but are under all with the curse of God upon them so that as the wise man saith the very prosperity of such fooles destroyeth them Prov. 1.32 The second ground upon which people build their neglect of duties and casting off ordinances is the Eternall purposes and decrees of God who hath by them appointed how things shall be and there is no altering of them by our fasting praying c. or performing any duties of worship whatsoever Shall wee think say some that the judgement of the Sword Pestilence and Famine that walked up and down the Kingdome as the Executioners of divine Justice in an uncontrollable manner have been in so great and wonderfull measure removed from the prayers and supplications of any or all the Saints in England and not rather from the predeterminate Councell and decrees of God To which I answer That the Decrees of God doe not exclude in the least the use of the means towards the effecting bringing about of them but as God hath determined in his eternall counsels what he will doe for the good of any of his people so he hath also determined that the means shall be used for the obtaining it Yea we finde in Scripture that this is made a certain signe that God hath determined to do us some great good when he stirreth up our hearts to be earnest with him in prayer and the use of other lawfull meanes for the obtaining it as we may see in Daniel 9.2 compared with Jer. 29.10 11 12 13 14. where we finde in these two Scriptures two things to our present purpose 1. That God had purposed the deliverance of his people from their Babylonish captivity after 70. yeares were expired 2. That he purposed also and foretold by Jeremy that neare about the expiration of those 70. yeares a Spirit of Prayer should bee given to them and they should goe and pray unto the Lord for their deliverance and hereupon Daniel is stirred up about the end of those 70. yeares to a more then ordinary seeking to God by fasting and prayer for the accomplishing of his promise as is cleare from Dan. 2.3 and how much is the Lord taken with it verse 20 21 22 23. so that we may from hence easily see that
of themselves it is to be feared they are so offended with ordinances and speak so contemptibly and undervaluingly of those that use them I shall say no more to such on this particular but wish them to be cloathed with humility and better to study the grounds of their own leaving ordinances before they call into question their brethrens in the use of them 5. The fifth ground upon which people build their neglect of Duties and casting off Ordinances is this That they look upon Ordinances and Duties of worship as Prayer Preaching admistring the Seales Church-fellowship c. as poore low dispensations weake formes childish things and such as be not so consistent with a persons living in God c. but out of which God doth lead his people to a more immediate enjoyment of himselfe in the Spirit Now for answer to this First I desire it may bee seriously considered Whether the Ordinances and Institutions of the great God and our Saviour Jesus Christ are low things poore weake childish dispensations Are those low and childish things in which the glory of Christs Wisdome Power and Faithfulnesse doth shine forth And are not the Scriptures divine Institutions and Ordinances of Christ held forth in them such Dispensations How then darepoore sinfull dust and ashes thus reason and argue Is it not rather a cleare Demonstration that such men and women as thus speak have low and base thoughts of Christ in the managing of that great busines his Father hath intrusted him with about the ordering and governing his House Kingdome Let that of the Apostle 2 Cor. 3.7 8.9 10 11. be seriously weighed and then tell me whether the Dispensations of Christ under the New Testament be low things and childish The Apostle in the former place shewes clearly that the very dispensation of the Legall Covenant ministery and ordinances was * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glorious but how much more then saith he must the Evangelicall Covenant ministery and ordinances under the New Testament be glorious If the ministration or dispensation of Death and Condemnation under the Law and that which was to be done away was glorious how much more the Ministration and Dispensation of the Spirit under the Gospel which is perpetuall to remain so that we see that the Dispensations of Christ under the New Testament are all glorious things and if so how dare any speak so disgraeefully of them as to call them poore low weake childish things Doubtlesse the Lord Jesus will give men and women but little thankes for those * hard speeches of theirs they have uttered against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at his comming to execute judgement upon all ungodly ones Jude Epist v. 15. Besides I desire such persons as speak so ignominiously of the Lord Jesus ordinances and Gospel-institutions would but answer mee or rather the Lord Jesus Christ to these few demands 1. Is the Name of the great and glorious Jehovah a low and meane a poore and childish thing and is not his Worship his name 2. Is the publishing and bearing forth his Name before the world a low and childish thing and is not the Ministery of the Gospel so much Acts 9.15 3 Is the sanctifying this great glorious Name of Iehovah a low childish thing And do not the Saints do so much when they drw nigh to God in the performance of the duties of his worship Lev. 10.3 4. Is Glory a low thing and not worth the looking after and is not Mount Syon and all the holy Assemblies so stiled Esay 4.5 60.7 In a word are not all the Vessels of the Lords spirituall Temple and House under the New Testament clean and holy And shall we call that common and unclean that the eternall God the King of Sion hath cleansed and sanctified As Christ said to Peter Act. 10.15 so may I say to such men Cal not those things common and unclean that the Lord Jesus the great Judge of quicke and dead hath cleansed and sanctified and set apart for his use and service call not the ordinances and institutions with the holy Saints and servants of Christ that are called out of the world to make use of them in order to the lifting up of the glory of their Lord and Master their Head and Husband poore low weak things If Christ will own them and honour them let men take heed how they despise and dishonour them 2. Whereas it is said that the use of such Gospel-ordinances and Institutions of worship are not consistent with a persons living in God I utterly deny it my reason for it is this because those things that are subordinate in their nature one to another may very well stand together without confounding and destroying one another And so is it here Divine ordinances of Worship as Prayer Preaching hearing communion with the Saints at the Lords Supper c. are subordinate wayes and meanes which Christ hath appointed to further not hinder a beleevers living in God And the more the Saints are in the use of those meanes with upright and spirituall hearts the more they are furthered therein Indeed living in God and living in ordinances cannot stand together because a person cannot give his heart to two lovers at once but living in God and using of Ordinances as meanes in order to the enjoyment of the end may very well stand together As for example A person that depends on God for his naturall life eats and drinkes and sleeps and marries and takes physick and useth these and other like meanes in order to the preservation of that life and the use of these meanes doth not null or make void his faith in or dependance on God Indeed placing our life joy comfort excellency in these and putting our confidence in them cannot stand with a persons living in or depending on God because it is to make them our gods not the Lord but where there is only a conscientious use of them in obedience to the will of God and in order to the furthering of his providence there a person may bee said to live in God and depend on him very well notwithstanding his use of these And thus it is in respect of a Christians spirituall life he lives in God alone through Christ and makes him alone the Rest and Center of his Soule and yet makes use of Prayer Preaching reading the Scriptures fellowship with the Saints c. as the meanes which Christ hath appointed in order thereunto And therefore what can be plainer then this that we affirme viz. that living in God and using of Ordinances are consistent and may well stand together And what horrible wickednesse and Hypocrisie is it in * I charge not all but some more especially that are 〈◊〉 of this opinion and practice who are grown very loose and prophane in their worship many of those that deny the use of Ordinances and affirm that living in God and using of ordinances and
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.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR Soveraigne Balsome Gently applied in a few weighty Considerations by way of Quaerie 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 Even from the dayes of your Fathers yee are gone away from my Ordinances and have not kept them Return unto me and I will return unto you saith the Lord of Hosts c. MAL. 3.7 Is there no Balm in Gilead Is there no Physitian there Why there is not the health of the daughter of my people recovered JER 8.22 Brethren if any of you doe erre from the truth and one convert him let him know that he which converteth the sinner from the error of his way shall save a soule from death and shall hide a multitude of sinnes IAM 5.19 20. Imprinted at London by G. Dawson for Elizabeth Overton in Popes-head Alley neere the Royall Exchange 1649. TO ALL THE CORDIALL Friends and sincere lovers of the Lord IESUS and his SYON PRETIOUS SOULES YEE cannot be ignorant how the prophesies of old a 2 Tim. 3.1 ad 10. 2 Pet. 2. per tot 1 Joh. 2.18.22 Jude 4. ad finem Matth. 24 24 25 c. mentioned by the holy Apostles of our Lord and Saviour Jesus Christ yea by Christ himself concerning the perilousnesse of the last dayes in respect of the evils both of opinion and practice that should bee broached and embraced by all sorts of people in them are now in our times abundantly fulfilled wherein there is as much difference and as great variety if not greater betweene men in their opinions as there is between them in their fashions which I finde to be b Sic etiam in cunctis Angligenis tanta vestium varietas asperitatis multiformitas inolevit ut neutrius generis paenè quilibes censcatur ex qua re bene prophetavit tempore Regis Etheldredi c. Anony prophesied of also many hundred years since touching England and like as mens fashions in their apparrell diet and behaviour are some of them more monstrous odious and loathsome then others so are their opinions in Religion and matters of Doctrine and Worship and so blasphemous abominable and damnable are some opinions and practices now in England as that nothing but the patience of an infinite God could possibly suffer them to have any longer a Being amongst us How were the Churches of Christ weakned and endangered by such Pests in the Primitive times What a many c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrists were there then 1 Iohn 2.18 What a many false Christs false Apostles false Prophets and Teachers selfe-lovers Sin-lovers and lovers of pleasures more then lovers of God going up and down deceiving poore souls especially poore silly women that were alwayes learning but never came to the knowledge of the Truth 2 Tim 3.6 who were not onely resisters but subverters of the faith delivered once to the Saints Jude 3.4 And is it not so at this day Are nor the Churches of Christ as much posered and endangered now through such false Christs false Apostles false Teachers c. meere Antichrists that have a forme of godlinesse but deny the power thereof The Lord Jesus the great Shepheard of his sheep Hebr. 13.20 hath but newly recovered his poore afflicted weather-beaten Lambes from bloody Cavalerisme tyranny and oppression but forthwith their souls are assaulted with d Beza translates it Spirituall malices the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritualnesse of evill and wickednesse carnall wickednesses are inferiour to spirituall which ocupieth the highest part of the Soule c. and are not laid out in carnall passions and concupiscences c. Lawr. Com. and Warre with Angels p. 5. spiritual wickednesses in high places Eph. 6.12 Some read it In high places but I suppose it may be read better in heavenly places or things as e The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sublimi saith Beza but it signifies heavenly as in the Margent of your Bibles which may have relation to things as places and then it shews the things about which his malicious studies are conversant that is to take all heavenly things from us and to deprive us of whatsoever is heavenly id ib. some observe on the place If the differences amongst us touching mens opinions and practises were onely about such things as are not much materiall or were not at all determined in the Scripture or after such a manner as is dubious not onely to particular persons but whole Churches of Christ the matter were not great for God is infinitly wise herein and in my weake apprehension hath left these things so that thereby there might be occasion given the more to exercise our Charity Patience and Humility one towards another But when they shall grow to such a height as to call into question fundamentall truths and not so much to question them as flatly to deny them and to pluck up the foundation it self then 't is high time for us to look about not only to hold fast that no man take our Crown but to f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. ut fitis propugnatores fidei uti Hen. Steph. in verb. contend for the faith once delivered to the Saints Jude 3. And is it not thus with us at this g Who can number the dust of Atheists Papists Hereticks Hypocrites or measure the spacious Globe of meere Formalists or self-condemned Apostates Barl. day Don't we see that men are not ashamed to write and speake against the Divinity of Christ and the Scriptures against the Deity of the Holy Ghost yea how they deny the Trinity and plead for these very abominations that are without controversie odious and loathsome both to God and good Men h A catalogue of some of which abominable errors held by such as cast off the use of ordināces you shall find set down in the end of the Book Now concerning errors in Doctrine I have not so directly to deale with in the following Discourse though my soule bleeds to consider the dishonour comes to the Lord Jesus by them but those which more especially concerne Worship and not every petty error here neither but the grand and capitall one and that wherein I judge all error of Doctrine and Apostasie at last to terminate viz. the Renouncing and
Samaritan Woman in k Nam de abrogatione cessatione tam Iudaici quam Samaritani deinde de inductione veri siuceri cultus mulierculam instruxit Musc in loc John 4.22 23 24. doe not very much hold forth the truth hereof as also the scope of the Epistle to the Hebrewes in that the Apostle makes it a great part of his work to disswade the Jewes from their former Legall Ordinances and Services and to stirre them up to embrace the Ordinances of the Gospel shewing how the government of Christ in his Church under the Gospel is l The government of Christs Church under the Gospel in respect of externall Worship and Ordinances is said to be a better Testament in a threefold respect 1. In respect of their use because they present Christ to the soule more lively and clearly more feelingly and spiritually more fully and abundantly 2. In respect of their end because they are to end in heaven at the comming of Christ to glory whereas those of the Law had their period in the grave of Christ 3. In respect of themselves for this is a more perfect testimony the rites being fewer the questions and controversies are not so many as did arise concerning the Legall ceremonies Sedgw. Script A perfect Rule for Church government p. 14. a better Testament and Covenant then that of the Law And whether the visible Churches of Christ under the Gospel be not every way m As the Jewes had circumcision for them and their seed under the Law so now Beleevers in right constituted Churches have Baptisme for them and their seed As the Iewes had the Passover so Beleevert now have the Supper of the Lord. As the Iewes had Officers to lead them so Beleevers now have Pastors and Teachers c. As the Iewes had the ministery of the Law read and preached so Beleevers now have the ministery of the Gospel As the Iewes had a Temple and an Altar so now Beleevers have Iesus Christ and the Saints in fellowship which are living Temples And as the Iewes had sacrifices so now Beleevers have the spirituall sacrifices of Prayer and Praises which they offer to God by Iesus Christ 1 Pet. 2.5 as compleat in point of Ordinances as the Nationall Church of the Jewes was under the Law according to Coloss 2.10 6. Whether Jesus Christ the alone Head and King of this visible Church-state and Kingdome did not n Nova Ecclesia sonare debere ca quae Christus credenda servanda praecepit Discipulis Facessere igitur debent traditiones humanae neque misceri cum Evangelio Christi Idem in Matth. 28.20 Himselfe institute and ordain those Holy Ordinances of Worship for Beleevers to make use of in all Ages till his comming again Ephes 4.11 12. 1 Cor. 11. o Non dicit Ego enim vester Apostolus Apostolica vobis authoritate sic tradidi sed ego enim accopt à Domino quod tradidi vobis Ad eandem nobis respiciendum est hodie videndum que ne à uorma illius quolibet deelinemus Non sunt audiendi qui praetexunt Patres Concilia Magisterium spiritus potestatem Ecclesiae Catholicam confuetudinem c. omnia haec posterius sunt inducta Nobis regula veritatis esse dobet quae veniat à Christo per illius Apostolos transmissa Mâ—â—c in loc 23 24 25 26. 1 Cor. 12.28 Mat. 28.18 19 20. And whether these Ordinances of worship being Jure Divino it be in the p What is made a Law no authority can pull down but that which sets it up power of any publique or privat person on earth to eause an alteration or cessation of them 7. Whether Jesus Christ and his Apostles who I suppose without controversie lived more highly in God then any now doe or can did not in their first ordaining and gathering of this visible Church-state and Kingdome make use of Gospel-ordinances of worship q Our Lord Iesus himselfe did not only institute holy ordinances and duties of worship for his Churches to observe but was in the use of them himself He made use of Baptisme of the Lords Supper of publishing and preaching the Gospel of Prayer of singing Hymnes or Psalmes of private conserence of giving thankes before meat of praying amongst and for the wicked of society with the Disciples and that after his resurrection in their meeting together at times of worship c. And thus it was with the Apostles also as is evident to such as are but meanly acquainted with the Histories in the Scriptures themselves and intend that the Saints that followed them should do so also yea whether they did not by their own use and practise of these Gospel-ordinances of Worship leave to the Saints in succeeding ages a pretious r There are three sorts of workes which Christ wrought 1. Some Qua Deus i. as he was God as working of miracles pardoning of sinnes c. In these we cannot imitate him 2. Some Qua mediator Dei hominum i as he was mediator between God and Man and satisfying Gods justice for our sinnes and reconciling the world to God And in these neither can we imitate him 3. Some Qua homo privatus i. as he was a private person and these are all such duties as God required in his word to be performed And herein Christ hath given us an example to follow and imitate him Vide Zanch. in 1 John 2.6 Apostolos Domini habemus authores qui nec ipsi quicquam ex suo arbitrio quod inducerent eligerunt sed acceptam à Christo disciplinam fideliter Nationtbus adsignaverunt Tertul. de praescript advers Haeres c. 6. example and ground of encouragement to walk in the same way of practising and using joyntly or apart those ordinances of worship according to their conditions and relations private or publique 1 John 2.6 1 Cor 11.1 And whether the practise of the primitive Saints and Churches be not also a pattern and copie for beleevers now to write after Rom. 15.4 Å¿ Non vult ergo ut quosvis temerè imitemur sed qui sunt fimiles Apostotis Nequc etiam Apostolis simpliciter sed quatenus Christum imitantur Zanch. in loc Phil. 3.17 18 19. 4.9 8. Whether the things of Christs Church and Kingdome which we call Gospel-ordinances and divine Institutions of visible worship under the new Testament as the preaching of the Gospel administration of the Seales finging of Psalmes or Hymnes Prayer Conference c. bee not in their nature and use spirituall t The Church is called a spirituall House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in 1 Pet. 2.5 The worship called spirituall Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.16 The worshipers called holy and Spirituall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.3 2 Pet. 2. â— So Christ the substance of the Ordinances is called spirituall meat and drinke 1 Cor. 12.3.4 〈◊〉 〈◊〉 〈◊〉
in the use of those duties and Ordinances of worship which the eternall God himselfe doth not refuse to own and to act in and work by to the end of the world d The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by Hen. Stepb Consummatio Matth. 13.39.49 Matth. 28. 0 And whether that place of our Saviour in * Exhortatio hinc sumatur ut nos verae Ecclesiae adjungamus sententia voluntate confessione cultut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sejungamus nos ab illis coetibue qui vel in totam doctrinam Ecclesiae abjiciunt u Mahometistae vel fundamentum hoc est doctrinam articulos fidei verum Dei cultum subruunt quovis modo ut Papistae Heming in loc Iohn 4 22 23 24. doth not hold forth thus much unto us in that he saith to the Woman of Samaria that the Father seeketh after such to worship him as worship him in Spirit and in Truth 16. Whether the clearest demonstration that can possibly be given of a persons living in God be not his holy walking with God and living to and for God as the Saints have done in former ages and as the Scripture is cleare for Gen. 17.1 Rom. 14.8 2 Cor. 5.15 Gal. 2.19 And whether to walk with God and live to God be not to deny our selves and all that is ours in opinion or practise and to subject our selves to the obedience of all that is his that in all things he may be honoured by us according as he is worthy And whether the subjecting of our selves to all that the Lord hath made known to be His in his Word touching matters of Doctrine and Worship be not the next way to honour and exalt his great Name before the world Mat. 5.16 1 Pet. 2.9 17. Whether a person as he is a Beleever and a Christian hath not a generall calling to walk in in which he is in a more immediate and speciall manner * 1 Cor. 7.24 to walk with God and doe him service in the duties of his worship publickly and privatly as well as a particular calling as they are men in which they have more immediate commerse with the creature And whether the duties of their generall callings as they are beleevers are not of as great a consequence and as much to be lookt after in order to the honour and glory of God and their own spirituall welfare as the duties of their particular callings for the good of the Common-wealth in which they live and their own temporall welfare and if that a persons living so highly in God as the casters off of holy duties and Ordinances speak so much of doe not take us from nor destroy the performance of the duties of our particular callings as we are men which are the lesse how can they or why should they take us from or destroy the performance of the duties of our generall callings which are the greater 18. Whether there be not sinnes of omission as well as sins of commission mentioned in the Scriptures which Christians may become guilty of And whether the rejecting and casting off the duties of Gods Worship either in publique or private or both be not a sinne of this Nature in a high degree And whether such a sinne of omission reigning in a person that pretends to godlinesse doth not declare him to be e The wicked in Scripture are characteriz'd by such kindes of sinnes as the sinne of omission Jerem. 10.25 Psalm 10.4 Hosea 4.1 Eccles. 9.2 Malach. 3.18 Matth. 25.41 42 43. Vide Reig. vol. 2. p. 297. Vid. Quaest 26. out of Christ and the state of grace seeing that no reigning sinne can possibly stand with a persons being in Christ according to Rom. 6.6 7 11 12 13 14. 19. Whether there be not a marvellous slighting and undervaluing of the f Pro. 9. â— 2 3. Wisdome bath built her House i. Christ who is the wisdome of the Father in whom are hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. All the treasures of wisdome and knowledge Coloss 2.3 wisdome and faithfulnesse of Jesus Christ to cast his holy g Heb. 3.2 5 6. If Moses the servant was no couseuing Merchant but faithfull to him that intrusted him in appointing the ordinances of legall service how much more faithfull was Christ the Sonne in appointing the ordinances of Evangelicall service Ordinances of divine worship which he himselfe hath instituted and given a Being unto in his kingdome behind our backes And whether it be little lesse then blasphemy to speake disgracefully of the sacred things of his House h The word signifieth to speake disgracefully or to take away the fame credit or good name of another from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famam alterius laedere Vide the workes of Mr. Sedgwick Mr. Saltmarsh Mr. Wilk Mr. Avery c. and the Scriptures in which they are recorded calling them poore low dispensations childish things gold and silver Idols empty formes and such like ignominious speechâ—s if not a great deale worse though the least of them doth not become any much lesse those that pretend to live in God to utter and make use of And yet further whether such practises of casting off and reviling the Ordinances and Churches of Christ if willingly and knowingly done be not a high step to that i Commendat igitur nobis c. He therefore commendeth to us love and reverence to the Ministery of the Church and the study of frequenting Church-Assemblies from the danger of those who neglecting them doe wander away and tempt God Paraeus in loc And then sheweth what the particular steps to the unpardonable sinne are 1. A defection from the Assemblies of the Saints or Church-communion 2. A voluntary abnegation of the truth formerly acknowledged 3. A malicious opposing and persecuting it 4. A defection joyned with scorning and deriding 5. A finall persisting and persevering in such a defection c. id ibid. unpardonable sinne against the Holy Ghost according to Heb. 10.25 26. 20. Whether such persons as cast off and contend against the use of divine Ordinances doe not ex diametro i. directly crosse and goe against not onely others but their own former experiences if ever they had any of those inexpressable Incomes of the Spirit and discoveries of Divine love and favour which they have enjoyed both in publique ordinances and private duties of worship which time was they would not have given nor parted with for all the treasure and pleasure of the whole world though now they judge lightly of them and look upon as delusions of their own hearts or things of no account or value 21. Whether casting off of Divine Ordinances and forsaking the Assemblies of the Saints that have fellowship together in the worship of God be not so farre from living in God as 't is rather in the Scripture sence a living * 2 Cron. 15.3 Eph. 2.12 without God yea a departing from him according to that of the Apostle Heb.
3.12 which place is to be understood of Gospel-worship as is evident by comparing it with the 2 3 4 5 and 6 verses of the same chapter where the Apostle makes comparison between Christ and Moses and shewes how farre the Lord Jesus Christ excells Moses in building and ordering the House of God with all the Ordinances of worship belonging thereunto under the Gospel And thus Cain is said to goe out from the presence of the Lord Gen. 4.16 or from Gods * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. à facie Domini face Now what is signified by this but his being removed from the wayes and meanes of enjoying the favour of God which are his * So the face of God is frequently taken in Scripture Psal 24.6 Psal 27.8 Psal 105.4 Jonah 1.3 Quare non dubito sub hac voce notari adminicula quibus Deus nos ad se tollit ex sua immensa gloria ad nos descendens atque in terra nobis proponens imaginem â—â—elestis suae gloriae caeterum quia in unius Dei arbitrio est se nobis conspiciendum praebere quod facit in verbo sacramentis in hoc intuitu oculos retineri decet ne nobis contingat quod Papistis c. Calv. in Psal 27.8 Vide Sal. Glass Philalog sac in verb. p. 104. Ordinances and therefore called his Face because in these he useth to manifest himselfe to his people as two friends are said to doe when they speak face to face to each other 22. Whether the promises of the Gospel excepting onely that great and absolute * Psal 2 8. Ioh. 6.37.39 Isai 49.8.9 first promise of calling the elect to Christ do not carry and contain in the bowels of them the matter of Rewards and those rewards stand in * The promises are free in fieri being made onely out of grace but conditionall in facto esse being performed and accomplished with dependance on duties in us Reign Synf of Sin p. 337. 364. Vide Stock on Mal. cap. 2. Relation to presupposed services and duties to be performed by beleevers in order to their enjoying those Rewards as Matth. 7.7 8. Ask and it shall be given to you 2 Thess 3.4 Gal. 6.9 Heb. 3.14 2 Pet. 1.5.8 10 11 And whether a person can expect the performance of the Reward on Gods part that neglects the duty required on his own part 23. Whether one main end of the new Covenant of grace mentioned Ier. 31.33 Heb. 8.9 10. wherein God promiseth to give his Spirit be not to enable Beleevers and cause them to walk in all the Statutes and Ordinances of the Lord Jesus according to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The roat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very emphaticall and fignifies ad certum usum aptare vel disponere i. To dispose fit a person for employment taken from dressing and making ready of meats and sacrifices under the Law Vide Sheind Lexic penta Hutt Heb. Bib. cum Cub Leigh erit sac Heb. in Radie. Ezek. 36.27 And whether a departing from Ordinances and ceasing to walk in a right observation of them be not a terrible shaking if not a making of this glorious new Covenant of grace in this respect void to the Saints For to what purpose is there a Covenant made with the elect in Christ to enable them to walk with God in all the righteous Statutes and ordinances of God if there be none to be observed by them 24. Whether a persons ceasing to perform the duty of prayer and other duties of Gods worship and to live onely in God as such say that are against Ordinances be not destructive to the Mediatorship of Jesus Christ and all his glorious offices belonging thereunto especially that of his Priestly office whereby hee makes continuall Intercession for true Beleevers and by which we are made acceptable to God Rom 8.34 Heb. 7.25 Ephes 1.6 And whether in this respect it be not to raze the very foundation of all our faith and hope in God for justification and acceptation alone by Christ yea a razing of the very foundation of all true Christian Religion and according to the Apostle to preach another Gospel Gal. 1 8 9. For if there be no more need of the performance of the duties of Gods worship in which through Christ we draw nigh to God but the soule is to bee caught and swallowed up wholly into God as these men speake that deny the use of Ordinances then to what purpose is Christs Priestly office now on foot to make our persons and Gospel spirituall sacrifices and services of prayer and praises acceptable to the Father Heb. 13.15 1 Pet. 2.5 25 Whether to leave off and altogether to cease the use of Gospel-ordinances and duties of Gods worship be not directly against the revealed will and minde of God and Jesus Christ contained in the Scriptures that * Isa 29.18 Ier. 29.12 13 Zech. â— 17 Ioh. 10.16 Ephes 6.18 2 Tim. 2.22 1 Cor. 11.26 Heb. 3.7 11. Heb. 10.25 Jam. 1.18 19 ad finem expresly command require the continuall performance of these duties as hearing the Word Prayer administration of the Seales Church-communion c. And whether this practice doth not proceed from a Popish Prelaticall and Antichristian Spirit to make and bring persons in a great measure to forsake the holy Scriptures which ought to be the * All Writers both ancient modern that are sound and Orthodox averre so much as may be seen abundantly in their works against the Papists and Hereticks in all ages from the Apostles to to this day only and sole Rule in all matters of faith prefer mens private thoughts opinions inventions and unwritten Traditions above them as is the practice of idolatrous and Antichristian Papists to doe yea whether such a principle as this to cast off the duties of Gods worship so expresly commanded in the Scriptures to be performed be not with the Papists the great enemies of Christ and his Gospel-institutions to call for an Index Expurgatorius to correct and cancell those many pretious Texts and places in the Scripture that are point blank against this dangerous opinion of forsaking Church-Assemblies and use of Ordinances as they doe many places of Paul in his Epistles that hold forth justification E sola fide i. by Faith alone without works 26. Whether the Scriptures doe not number and reckon such persons as cast off Ordinances amongst the vilest of men as prophane a The children of God by nothing are better known then by calling upon him Barlow on 2 Tim. 2.2 Let them goe branded like Satans slaves sounes of Belial who omit this duty Id. ibid. Atheists and Hypocrites that make not conscience of the observing of them but cast his Lawes behinde their backes and count them grievous and doe what in them lies to make them void as Nehem 9.26 Psal 10.5 Psal 119.126 Psal 53.4 Mal. 3.13 14. and in especiall that of prayer
as Psal 14.4 Job 27.10 b Est emm hoc mortalium animis insitum ut Deo offerendū c. Musc in Joh. the law of Nature teaching men to worship and serve that God whom they acknowledge as we see in the practice of the meere Heathens Rom. 1. and 2. chap. and the law of Grace teaching men to delight in that God and his worship whom they so draw nigh unto by faith in Jesus Christ Psal 119.97.103 1 John 5.3 Acts 2 46 47. And whether that place in c This is evident from the Apostles quoting this Text in Acts 4.25 26 27. against the Rulers Elders Scribes c that sate in counsell against them and made open opposition against Christ in them refusing to bow to his Scepter and Government held forth both in the Doctrine and practice of the Apostles And to this agree Expositors generally Psal 2.1 2 3. be not meant of those wicked men more especially that cast off all Divine Ordinances and Lawes of Christs Kingdome and Government under the Gospel 27. Whether the Face of Christ in which the Glory of God the Father doth shine forth d Non loquitur autem de corporea Christi facie sed de ea quae salutis nostrae dispensationem spectandam proponit Musc in loc 2 Cor. 4.6 be not to be understood of Gospel-ordinances and Institutions Christ himselfe personally being now sate down at the right hand of the Majesty on high Heb. 1.3 In which Face or Ministery and Ordinances of Christ the admirable and illustrious beauty of the eternall God his infinite wisdome power and love which is hid from the world doth so shine forth oftentimes through the Spirit of Christ to the hearts of the Saints that they seem to be out of the body and in heaven before they are in heaven and in glory on this side glory as it was with Paul 2 Cor. 12.1 2. And whether a Beleever be not bound to be in the use of these Gospel-ordinances and administrations where he may * Psal 27.4 behold this beauty and glory of the Lord it being the Lords own way he hath appointed to reveale himselfe by and not trust to other wayes of our own making for the sight of this glory having not a warrant for it in the Scriptures 28. Whether a Beleever in this life whiles he is cloathed with his earthly Tabernacle can see Spirituall things especially God Himselfe who is an infinite and incomprehensible Spirit so as to have fellowship and communion with him and to live in him otherwise then by an eye of faith in the e We cannot see Divine things othewise then in a glasse that sight of God which wee shall have immediatly in heaven without the Word and Sacraments is of a higher nature when we shall be perfect but while we live here we cannot see God but in Christ and we cannot see Christ but in the Word and Sacraments such is the imperfection of our fight Dr. Sibs Excel of the Gospel above the Law p. 280 281 286 287 c. glasse of Gospel-ordinances as the works of God and the word of God but especially Iesus Christ who is God incarnate God manifest in the flesh and this Jesus in the mystery of the Gospel and Seales according to 2 Cor. 3. ult And whether the Lord doth not as a great testimony of his love to us in Christ very much condescend and stoop to the weake and imperfect condition of his people while they are here below to make known the glory of his Wisdome Mercy Power and Love to their soules by his Spirit in the Ordinances 29. Whether the Commandements of Christ so much spoken of and mentioned in the Scriptures doe not extend to the obedience of the outward man as well as the inward and to the externals of worship as well as the internals of faith And whether a person can upon Iust grounds number himselfe among the friends of Christ that doth not make conscience of f Nota igitur verae amicitiae est observantia voluntatis amicivoluntas Christi est in illius praeceptis illis obedtre est voluntati Christi este conformem Amici Christi non sunt qui Christi praecepta susque deque facientes doctrinis mandatis hominum subjiciuntur Musc in loc keeping those commandements of Christ according to that of our Saviour Iohn 15.14 Yea whether any one can say upon just grounds that he loves or knowes Christ that doth not keep his commandements seeing the Scriptures speak directly against it and renders such for lyers that pretend to know Christ and love him but yet keep not his commandements g Necessario igitur consequi quicunque jactant sidem sen studium pietatis et interim studium servandae legis Dei negligunt eos impudentissimc mentiri Zanch in loc 1 Iohn 3 4. Iohn 14 15. 30. Whether the end of Christs comming into the world were not rather to fulfill and confirme then to disanull and make void the law of God ingraven in our hearts and revealed in the Scriptures whereby he calls for the obedience of the whole man inward and outward in the service of Christ And whether such as break the least of these lawes and shall teach others to doe so likewise doe not bring themselves under that penalty of Matth. 5.15 to be counted h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e minimi fiet imò nihili fiet vult enim dicere illos exclusum iri è regno coelorum Piscat in loc least in the Kingdome of heaven that is to have no part nor portion in the Church of Christ here on earth or the Kingdome of glory hereafter 31. Whether those that enter on the actions and workes of their particular callings or upon the use of the creature especially at the accustomed times of refreshing Nature as at Dinner Supper c. without seeking to God by prayer for praises through faith in Christ can expect a blessing upon them or a sanctified and comfortable use of them And whether they doe not transgresse the revealed will of God expresly manisested herein and discover a loose i Let us never come to the table without calling upon Gods name let us never rise from the table without giving thāks for it is certain that all they that eat so and doe not pray to God are for the most part worse then bruit beasts Calv Serm. in 1 Tim. 4.3 4. brutish and prophane frame of Spirit herein Phil. 4.6 Be carefull for nothing but in every thing by prayer and supplication with thankesgiving let your requests bee made knowne to God So 1 Thess 5.17 Pray without ceasing and the 18. verse In every thing give thankes for this is the will of God in Christ Jesus concerning you So 1 Tim. 4.3 4.5 speaking of meats that seducing Teachers should in the latter times endeavour in a k As on Fridayes in Lent in Embring dayes and fasting dayes c. Calv. Id
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
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 â—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 Å¿ 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
p. 93. 94. 95. which because his workes have been of great esteeme amongst such people not long since and because he speakes fully to the point in hand I will here transcribe as they are in the book set downe the words are these p. 94. What serve all the Ordinances for will you say Is not here a crying down of Ordinances There will be still this scandall cast upon us But let me tell you there is a most comfortable use of Ordinances though they serve not to such high purposes as these are I say though they are not efficient to beget and finde out and reveale to the spirits of men the things that concern God yet beside the efficient revelation of God to be out God from the Spirit alone there is a passive Instrument by which the Lord doth make himselfe known to be the God of his people but that way is meerly passive not active 1. Passively God makes himselfe known to be the God of his people by the word of his grace and faith laying hold on the word of grace revealed and more subordinately in prayer fasting receiving the Lords Supper and such ordinances so farre as they are mixed with faith Now give me leave to communicate to you the full use and utmost extent of Gods thoughts concerning the ordinances that he hath propounded how farre forth he would have the creature look upon the ordinances and as much as may be put upon the use of them so farre forth as they are usefull Know therefore as I said before that all these ordinances are but passive wayes of conveying this great gift the knowledge of God to be our God I mean more plainly thus These ordinances are onely of and in themselves empty dry Channels or Pipes through which the Spirit of the Lord brings from God himselfe the Spring those riches and conveyes the same into the Spirit of a man Look as a channell digged in a dry ground is the way through which the Spring conveyes his water unto a cistern the channell it selfe communicates none of its own onely it is a passage through which the Spring conveyes his water So are all the ordinances even faith it selfe prayer and all other Services they are but channels through which the Spirit of the Lord passeth and bringeth from the Lord himselfe the Spring and Fountaine the revelation of God to be our God In all the rest of the gifts of God which he hath so freely bestowed never a gift of Gods Spirit procures any thing of its own our faith hath nothing of its own fasting and prayer have nothing of their own but as the Lord hath been pleased to make these ordinances to bee passages to convey himselfe to the sonnes of men and so they are to bee made use of by the sonnes of men Faith as it apprehendeth the Lord Jesus and other Ordinances as therein true faith is exercised and no otherwise And indeed beloved this is the loadstone to provoke persons to the use of all ordinances God hath ranked them together that the Lord hath so much and so often promised through them to convey himselfe You are kept through the power of God through faith saith the Apostle unto salvation As if he should have said The Lord doth convey himselfe and the manifestation of his own salvation through our beleeving The Spirit of the Lord passing through the Ministery of the Gospel as the breath of man passeth through a Trumpet the Trumpet is the instrument the breath is the Spirit of the Lord the Trumpet adds nothing to the breath Now know beloved so far as you wil attend the Ordinances because God calls out to Ordinances and because you have heard the Lord to promise to bestow such things upon you in the ordinances so farre you shall attend the ordinances according to his pleasure but when you ascend so high that the ordinance doth get things then you rob the Lord and give more to ordinances then God hath given Now though the ordinances have no efficiency of their own in the nature I have spoken yet there is good cause for all Gods own people to esteem very highly of ordinances and to be joyfull of ordinances and to long much after ordinances to make much of them for why the Lord hath made his promises to be found of them to be with them in ordinances In the day of adversitie call thou upon me and I will deliver thee And here by the way know from hence what is the expectation of beleevers themselves which they ought to have of the Lord for such things when they come to such ordinances that so when we attend the Lord in his ordinances we may find him in them c. Therefore as the poore man lay at the Beautifull Gate not because the Gate would relieve him but because it was a place of concourse where honorable men resorted from whom he might have Almes so in the Ministery in fasting and prayer and all other services there is the gate of the Temple of the Lord there is the place the Lord makes usually his concourse and resort there is the place God appoints to give the meeting therefore in expectation of the Word of his grace that we may find him in Ordinances we doe resort to them Now what derogation is there all this while from the Ordinances while we make the but thus passive The richest treasure in the world may come to a man through the poorest vessell the treasure is never the further off nor never the worse because the vessell is poore It is no matter of what price the meanes of conveyance is so that the thing we desire be conveyed to us by it onely we must not give it that which is above its due c. And this shal be encouragement sufficient to wait upon all ordinances of all sorts where the Lord appoints that he will for his owne sake give you a gracious answer and bestow all good things upon you that you stand in need of in ordinances This is motive sufficient I say to stirre you up to attend upon ordinances and yet not to make Gods of them to ascribe that to them which belongs alone to God who doth all ordinarily through ordinances which is the only way to disappoint you of your hope when you expect help from them 9. The 9. ground upon which people build their casting off the use of Ordinances is the severall Texts of Scripture which seem to plead for the Non-performance of duties and laying aside of all ordinances in the ties of the Gospel As They shall not teach every man his neighbour and every man his brother saying Know the Lord For all shall know me from the least to the greatest Heb. 8.11 We have also a more sure word of Prophesie whereunto yee doe well that yee take heed as unto a light that shineth in a dark place untill the day dawn and the Day-starre arise in your hearts 2 Pet. 1.19 But the
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