to say after him The flesh profiteth nothing If you onely know Christ as dying and rising without you it will profit you nothing unlesse you know him as dying and rising within you Any man is capable of remembring the storie of Christ and rehearsing it if hee have but common reason and can say as well as another that Christ died for him and can throw himself upon Christ and can hang upon Christ this is not faith this is not salvation for saith James Faith without works is dead and Rom. 8. 2. For the law of the Spirit of life in Christ Jesus hath `made me free from the law of sin and death he doth not say that such a proposition or text of the Gospel did set him free he doth not say that the hearing that Christ died for the sins of men doth set him free No there was the Spirit of life in Christ as well as the law or letter it is that entails life upon Christ and his seed There is an outward Covenant and there is an inward Spirit The outward Covenant is this I will be thy God and the God of thy seed and may not any man pretend to be in this Covenant of this seed do not thousands professe themselvs to be so Do not thousands in the world say Lord Lord Lord and presse to enter into heaven We cannot put a difference betwixt one or other except we know this truth for they say they are within the Covenant and of Christs seed and what hold they forth for this they hold forth the confession of Christ and say that he died for their sin and rose for their justification and this they believe and upon this they lay their souls for salvation May not the veriest hypocrite do so as well as the truest Saint but here 's that which puts the difference when the spirit of Christ brings this Covenant to the heart of a poor creature when the Spirit of Adoption the Spirit of son-ship revealing God as our Father revealing God in Union with us our righteousnesse our strength hee doth indeed seal us to the day of Redemption he sets apart Christs sheep and this distinguisheth them from the other So that if you lay salvation upon an historical Christ you 'l be deceived If you would have that in which you may confide you must have Christ revealed in you in the Spirit you must have the same Spirit of Faith that was in Christ and the same spirit of power that wrought in him you must have the same eternal spirit by which you must offer up your bodies offer up your flesh to God as a sacrifice yea your selves and your own righteousnesse this is true salvation this is salvation manifested unto life To make this yet more clear I shal shew you the difference between Christ in the flesh and Christ in the Saints between that work of God within us and that work of God in Christ the latter is the truth of the former Sanctifiethem through thy truth Joh. 17. 17. that is do thou act those things really in them which are done in a figure for them upon mee there is the truth I desire to clear this to you by some familiar experience You know that Jesus Christ is said to die for our sins and rise for our justification Here is now Christ in the flesh here is his ministration Why now hereupon salvation is preach'd to men and they are told that God is reconciled for he hath sent his Son there is nothing to be done God is reconciled his justice satitfied onely believ Here is the outward difpensation But now a poor soul notwithstanding all this lies under the guilt and weight of sin whereby he cannot believe or take comfort in these glad tidings Do you not see that there is need of another ministration Is there not need of the Law of the Spirit of life in Christ Jesus as well as the proposition of the Gospel You come and shew a poor soul the proposition of the Gospel that whosoever believeth in Christ shall have eternal life Yet all this while the poor soul lies dead till not onely the letter but the spirit of the Gospel comes and appears to him till Christ appears not onely in his first Court that is his own flesh or the letter of the Gospel but the inmost place of all that is in this man's conscience For wee may allude to Heb. 9. 24. That Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us These words are spoke figuratively It is true he went visibly into heaven that is a place remote from their sight a cloud received him out of their sight The true heaven and that heaven where Christ doth appeare to the comfort and releife of a poor soul is the conscience of a poor sinner and that is called heaven because as heaven is the place of God so is the heart of man He is sayd â—o be the searcher of the heart God sits there and wounds and heales there that is God's true place It is not in the understanding of a man in the Notions there but it is in the heart of man there it is gone Christ in the spirit is in the heart of his people that is Christs place and there it is that Christ Jesus speakes a word for a poor soul there it is that Christ Jesus sits as King in our conscience Christ may offer himself long enough in the letter in the history of the Gospel but if he appeare not in the spirit and sit in our consciences to quiet them we shall never have any true understanding of the word Now for this reason I shall desire you to looke within your selves and I make no question but if you do wait upon God without prejudicate spirits he will clear this truth unto you And now while I come to some application of this truth I shall desire you in the feare of God not to mistake me Let us take heed of idolizing even the humanity of Jesus Christ himselfe of idolizing his doings and his sufferings We see God through these doings and sufferings of Jesus Christ as through a glasse but it is not blasphemie to say that a believer may come to see a love born unto him above and before the manifestation of it in the sufferings of Jesus Christ he may see it in God himself though by Christ Do not think you know so much as you need to know in knowing the flesh of Christ in knowing the man Christ Jesus for unlesse you know God in his appearance under that form you mistake Christ and make him an Idol I am nothing saith Christ and hee that sends is greater then he that is sent If God be greater then Christ then Christ himselfe is but a medium through which you come to be acquainted with God and in which you must not rest Take
no destroying nor cutting off from eating now Thus was it before the Law and no otherwise under it for you shall finde Moses commanding the children of Israel and that twice in one book to keep a strict fast every year on the tenth day of the seventh month and a strict Fast it was even like unto that in Paradice In the day thereof that he eats the partie must die the death Levit. 16. Now more then this one day though wee read not that Moses ordained yet Prophet Zechary in his 8 Chap. has his Fast of the fourth his Fast of the fifth and his Fast of the tenth month and not onely Prophet Zechary but Prophet Elias and Prophet Daniel may be brought in for fasters this last for his three full weeks of abstinence Eliah for his 40 daies for which act alone he might very well be interpreted by Christ of John the Baptist they both being our Saviours fore-runners John in his Doctrine Eliah in his Fast Now for the quid sit what fasting is all that I have met with define it to be An abstinence from meat and drink joined with an inward grief and sorrow of heart which last part is made good from the very text Our Saviour was ask'd Why fast not thy disciples and he said Can the children of the Bride-chamber mourn The question was of Fasting his answer of Mourning as if fasting and mourning had been all one and that this outward fast of the bodie is an abstinence from all natural food clearly appears out of Esthers 3 daies fast a long Lent for a Queen Now least any should say we are the children of grace as little bound to your old Testament Fasts as your old Testament meats let such but turn over their Bibles and they shall meet one bringing both Ashwednesday and Lent home to them in the Gospel I mean the Baptist coming with his leathern girdle and garment of Camels hair a habit very well agreeing with the humiliation of this day as also neither eating nor drinking saies the text an abstinence â—it for the following fourtie Fasting then is a with-holding of meat and drink even under the Gospel But now non omnes capium sormoâ—â—m hâ—nc all are not capable of this precept and therefore our indulgent mother the Church that none might complâ—ine of wrong doâ—e to Christian liberty or the weake stomack of any weak brother remits all she can of this rigour and enjoins not for a fast either that of Esthers or this of Johns and yet qui porest capere capâ—at he that can fast so let him fast a Gods name but if he must needs eate then let him sit down with Daniel and fall to his pulse our Church forbidbing onely that panâ—m desider abileâ— the pleasant bread there mention'd your Lents of sweet-meats Eâ—ber-weeks of preservs all high-feeding dishes and in parler flesh and yet even this also doth our Church allow to such as are in Timothies case that have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often infirmities and to them is permitted flesh and wine but it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is there in Timothie a little to suffice nature 't is not the â—illing of our selvs but our lusts no deâ—ay of nature but chastisement of sin that shee aims at and therefore forbids all dieâ— nourishing blood with blood not through a â—uperstitious abstinence as it she did judaize in consecrating meaâ—s and placing more holinesse in one dish then another but onely that by the waterish and flaccid diet of fish and so unapt for nourishmenâ— we might keep our bodies low but our souls high the flesh in subjection to the spirit and the appeâ—iâ—â— to the minde hungring and thirsting after righteousnesse and lusting no more after flesh-pots and onions but Mannah which brings me to my third Quaere the cur sit the reasons why we should fast tunc jejunabunt and then shall they fast Though according to our Church Homily the civil respects of the Common-wealth may require a faâ—t the narrow â—eas and shambles exact their Ember-weeks Lents to increase the breed of cattel and maintein certain fish-trades yet according to the Scriptures intent and the Churches we must sanctifie a fast prescribe these fourtie daies to a religious end to bridle and keep in the lusts of the flesh so to prevent sins to come and punish our selvs for those already past And this last S. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an holy chastising and afflicting himself for that thorn in his flesh which forc'd him to his watchings often and his fastings often to his castigo corpus meum to correct the outward man and bring his bodie under the lash and certainly to be abridged of that which otherwise we might freely use has in it the nature of a punishment they are the very words of the Psalmist I wept and chastned my self with fasting chastned himself a chastisement then it it is And as it punishes for sin past so it prevents also for sins to com and this was Christs time of fasting before temptation who fasted to so good purpose that the Tempter like the Pharisees from that day forward never durst ask him any more questions but this onely What have we to do with thee thou Jesus of Nazareth there was no medling no doing with him after his fasting Now Christ abstein'd thus not for himself for the Divel could not have prevailed had he not fasted there were no faultie desires of the flesh to be tamed no possibilitie of a freer and more easie assent and compliance of his soul with God who was already perfectly united to the Deity But as for us hee would suffer death so for us he would suffer hunger that first as our Saviour this last as our example pointing us that had need for hee had none the best way to encounter the evil spirit of concupiscence which is not cast out no not kept out neither but by fasting Saturitas ventris seminâ—rium libidinis a â—ulâ— bellie and a foul heart scarce go uncoupled for indeed how should they per membrâ—rum ordinem saies S. August in his 65 de tempore ordo vitiorum intelligitur as in the Anatomie of our bodies the parts of gluttonie and lust are link'd together so are the sins themselvs And therefore the Apostle ioynes them rioting and drunkennesse chambering and wantonnesse first rioting and then wantonness that leads on this and not only this but a whole troope of rebellious actions security disobedience idolatry Thus when the fools barns in the gospell were filled with corn there was no thought of God the benefactor all the care was about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul take thy case eat drink and bemerry And indeed this eating quite takes away our stomacke from all holy duties I need not tell you of Adams surfet the Isralites in their paradice of Canaan fell to eating 100 and by eating fell as hee did from their God and this
all the furniture and provision of it both all the moveables So Psal 50. 11. 12. the cattel and the fowles upon a thousand hills are mine saith he and also all the standing goods the corne and the oyle which you set and plant are mine Hos 2. 9. yea and the Psalmist in the same 24. Psal adds further that they who dwell therein are his also not the house and furniture only but the inhabitants themselves And this by the most sure and most Soveraigne title that can be better then that of purchase or inheritance of and from another for he hath made them all is thine because all comes of thee saith the same David 1 Chron 29. 11 12. And all things are not only of him but through him Rom. 11. 36. i e. they cannot stand nor subsitst without him Thirdly he must give largely it is not bounty else now God is therefore said to be rich in goodnesse because he is abundant in it so we find it comparing Psal 33. 5 with Psal 104. 24. in which it is said that the earth is full of his goodnesse and his riches which we may judge of by what he saies vers 27. of Psal 104. of what an house he keepes and what multitudes he feedes all these saith the Psalmist wait on thee c. King Ahasuerus to shew his bounty made a feast to his cheife Subjects but it was but for halfe a yeare and not to all some few halfe yeares more would well nigh have beggard him but God doth this continually The greatest and most bountifull of men when they would expresse the largest of their bounty speake but of giving halfe of their Kingdomes so Herod and he did but talke so neither but God bestowes whole worlds and Kingdomes as Daniell speakes Dan. 4. 35. and gives them to whom hee pleases Fourthly he that is bountiful must give all he gives freely and willingly which though I put together yet may imply two distinct things as first that he that gives must be a free agent in it who is at his choice whether he would give any thing away or no. The Sun doth much good to the world it affords a large light and even half the world at once is full of its glorie yea and all this light is its own not borrowed as that of the Moon and Stars is yet this Sun cannot be called good or bountiful because it sends forth this light necessarily and naturally and cannot chuse but do so neither can it draw in its beames but God is a free giver hee was at his choice whether he would have made the world or no and can yet when he pleaseth withdraw his Spirit and then all things perish Psal 104. 29. Secondly it must be willingly also i. e. no way constreined or wrung from him who is to be called bountiful Now of God it is said that he gives all away with delight for Psal 104 31. having spoken of â—eeding every living thing and of other the like works of his goodness he concludes with this God rejoiceth in all his works i. e. doth all the good he doth with delight It doth him good as it were to see the poor creatures feed The last requisite in bountie is to look for no recompence for the time to come So saith Christ Luke 6 34. If you give c. but ver 35. So doth not your heavenly father For saith hee Do good and hope for nothing againe so shall you bee like your Father and the reason is because he is so great and so high a God as nothing we do can reach him as David speaks Psal 16. 2. My goodnesse extends not unto thee hee is too high to receive any benefit by what we do And this shall suffice for the four General Rules of giving Alms and also of the first general part which we observed in the division of these words the quid the matter what we are to do and that is to provide for our selves by making us friends The second General that we held out to you in the division was the Manner to use the best means to get these friends unrighteous Mammon Where in the first place I shall resolve a doubt and withall the meaning of this expression The Mammon of unrighteousnesse How comes it to passe that this Mammon which is the subject of so much good should deserve a name so bad why is it styled the Mammon of unrighteusnesse you are to know therefore that wealth is call'd the Mammon of unrighteousnesse for two reasons the first taken from the cause the other from the effect 1. First from the cause for that wealth is an instrument and cause of much iniquity In Cyrus his Court the Counsellours shall be fee'd that the building of the Temple may not go on Ezra 4. and if Saint Paul would but have said tantum dabo to Felix in the Acts there had been more Rhetorick in the Apostles fee then in all Tertullus his starched Oratory For this reason Simon Magus when he sued in the 8 of the Acts for the holy Ghost trusted more to his Mammon then his Familiars being consident there was greater power in money then in all the Devills in hell to have conjured if it might have been even the Apostles themselves And therefore it was the Devills last assault and battery against our Saviour in the 4 of St. Matt For it any promise could have seduced Christ it had been that of the worlds Kingdome and glory he is the Sonne of God indeed that for such againe will not cast himselfe from the pinacles of the Temple It would be no hard work to manifest this truth through every age of the Church were it not too visible in our own And therefore I shall from hence in the first place draw an use of reproofe for the Ministers of these times I would to God I could not say but I must even of our own divine Profession that which our Saviour of his Twelve Yee are clean but not all for how many have these few yearâ— brought forth which having been heretofore forward and eager for conformitie to the doctrine and discipline of this Church do now seek to wave and decline both and that not out of malice or ambition vices that move with a kinde of life and spirit but out of that base earthie dunghil-dunghil-sin Avarice These are they that long for the Wedge of gold more then the Babilonish garment and so themselves may put up the means of a Bishop care not who puts on the robes These are they which make use of the Priest's office like him in Samuel onely for a piece of bread and will with that Chaplain of Micah's Judg. 17 set you up Idols if you give them but silver Men that measure their religion by their fortunes inclining ever not to what weighs most but what advantageth Saint Augustines Amphibions in Christianitie Hermophrodite Divines now a Sectarist and then a Conformist and next a Sectarist
Secondly we must deny our selves as in our great places and honours and dignities so likewise in our profits pleasures in all our carnal worldly enjoiments Oh how hard is it for a poor crcature to deny himself in this How hard is it for a rich man saith our blessed Saviour to enter into the kingdom of heaven Luk. 18. 24. The world is a common bait wherewith the Divel enticeth men to fin as Judas Ananâ—as nay Christ himself is set upon with this temptation Mat. 4. But when Christ comes into a soul he teacheth that soul to deny it self to look upon the world as Christ did as a very emptie thing he gives power to overcome the world 1 Joh. 5. 4. For whatsoever is born of God overcometh the world All our worldly desires therefore and pleasures and enjoiments must be denied by us we must use the things of the world as though wee us'd them not We must be so dead to the world as to see all things that are now in our possession to be none of ours so that the very worst things in the world that can befall us will be good to us all that before were crosses and afflictions now will be joy and comfort ' cause wee shall see it to be the will of the Father and we shall have peace in every condition We shall have as much comfort in a dungeon as in the possession of the greatest state in the world We shall cast our care upon God and trust him as well with our bodies as with our souls We shall not so much care for to morrow we shall see enough in God to satisfie us both for to morrow and for ever For the earth is the Lords and the fulness thereof saith the Psal 24. 1. All the labour of men under the Sun is but for two things food and raiment now when we are ascended to God by denying our selves we shall know that God is able to feed us and cloath us as miraculously as he did the children of Israel in the wildernesse And thus much shall suffice for our first step or stair of self-denial the denial of our honors preferments riches pleasures lusts all our carnal sinful enjoiments The second now followes which is the denyall of our will and affections First then for our will we must deny our selves in that as well as our Saviour did If we will come after Christ be followers of Christ we must tread in this step and follow him in this track and path as wel as the former And indeed our blessed Saviour began betimes in the denyall of his own will For when he was but twelve yeares old we find him at this work doing the will of his Father Luke 2. 49. And he said unto them how is it that ye sought me wist yee not that I must be about my Fathers businesse not fulfilling his own will or doing his own businesse but both were his Fathers And as he began this course betimes when he was but twelve yeares old so he continued it likewise through the whole course of his life In his preaching as you heard before he did not his own worke nor fulfilled his own will but his Fathers and as in his preaching so in his praying like-wise one of his first petitions was Thy will be done in earth as it is in heaven and this petition was made good even through his whole life and death Through his life John 4. 34. Jesus saith unto them My meat is to do the will of him that sent me and to finish his woâ—k And Secondly in his very death Passion which was full of this self-denying Spirit For even there also his saying was Not my will but thine be done Luke 22. 42. Thus you see that our Saviour both praying preaching living and dying denied himselfe and his â—own will now let us go and do so likewise let us learn â—ather to deny our selves and our own wils then Gods Christ who is the Saints patterne did alwaies so walke as to please God John 8. 29. And hee that sent mee is with me the Father hath not left me alone for I do always those things that please him And as he was our pattern so he teacheth us by his Apostle the same lesson 1 Thess 4. 1. Furthermore then wee beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye Would abound more and more As if the Apostle had said that which you receive of us is that you ought to walk according to the example of Christ to please God though you thereby should displease your selves And this is a soul taught by Gods Spirit when he prefers the pleasing of the Lord before himselfe the fulfilling of his will before his own This being once learned is that which would carry you along through all oppsition in a way of truth Perhaps the poor creature resolving with flesh blood may be reedy to conclude somtimes if I submit to this way to this truth I must expect reproach persecution Now it would wonderfully please carnall will and reason to conceal such a truth in unrighteousoesse but when a Soul comes to this it is my duty to fulfil Gods will and not my own O then I dare not but do it come what will come I cannot but do it Truely you who indeed love the Lord Jesus that love will constrain you to please him though you displease your selves to fulfill his will by denying your own This Christ himselfe teacheth and by his own example hath given us an example so to do John 4. 34. Jesus saith unto them My meat is to do the will of him that sent me and to finish his work Oh blessed example to be imitated by all the Saints what shal Jesus Christ when he was but twelve yeares old dony himselfe his own will and shall not the Saints do it his disciples his followers at fiftie and sixtie and eighty do as much But Christ hath not onely given us his example and paterne but hath enjoyned us thereunto also under penalty of damnation Matt 7 21. Not every one that saith unto me Lord Lord shall enter into the kingdom of heaven but he that doth the will of my Father which is in heaven And the Apostle Ephe. 6. 6. exhorting servants to be obedient to their Masters saies Not with eye-service as men pleasers but as the servants of Christ doing the will of God from the heart This selfe-will is the cause of much stir and division in the world What is the cause of this war among us but selfe-will One will establish one religion another another religion or else the Nation must rue it This selfe-will is it that causes discontents and troubles in Families The husband will have his will and the wife her will This causes contention in Churches among the Saints when every one will have his own mind his own way his own
troubles in the outward form as the experience of Saints can witnesse But the life above is the day of his rest wherein hee studies all things and sees them to be very good yea and ceaseth from his works as God did from his But did not God himself ordain Form and where did he abrogate it you will say I answer As there was a time to plant so there is a time to pluck up what was planted For Form was never created as a standing rule but as a temporarie help to serve a turn which when it is once accomplished the means cease as having usher'd in the end Neither is the abrogation of Form onely in the letter but in the discovery of an higher glory which darkens the first as the Sun darkens the starrs So that the discovery of Gospel-forms is the abrogation of Legal and the Gospel administration in external rites gives way to an higher glory And yet there are some hints in the letter of this glorious state as Isa 25. and Rev. 21. 2 Pet. 3. 13. Nevertheless we according to his promise look for new heavens and a new earth wherein dwelleth righteousness Though the glorie of the mysteries contained in it are to be experimented in us You 'l say Christ and his Apostles submitted to the outward Form 'T is true Christ in the flesh was made under the Law and submitted to Circumcision as well as Baptisme he under-went the state of death or sorrow and the state of flesh or form Heb. 5. 7. Who in the daies of his flesh when he had offered up praiers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared Wherein he praied and at the last was raised up to the state of mirth or immediate discovery wherein he did rejoice So that Christ in the flesh is the figure of several administrations and every Christian is an embleme in one stage or another of his life Some live in a crucified some in a glorified Jesus some live in his life some in his death some live in Christ after the flesh others in Christ after the spirit And amongst these the highest pitch of a Christian is Christ risen or rather sitting at God's right hand for here is immediatenesse of favour and enjoiment But in the mean time Ordinances and Administrations take place after one sort or other till this state come For as the appearances of God are stronger or weaker so administrations are of several sorts the most eminent are Paradifical Legal and Evangelical Paradifical administrations then took place when the angelical nature being clothed upon with a humane appearance did contemplate its Maker in things below himself the clear stream of the whole creation and the heavenly spirit being likewise clothed upon was a proportionated subject to entertain that discovery This administration did not contein the most compleat enjoiment For here the vail was first set up and man of necessitie must have ceased to his being or form though he had never sinn'd that so he might bee raised up to an higher enjoiment This administration was but for a season for when flesh and self had defiled the stream the glory crept inward and was withdrawn from our view and in came a multitude of helps to usher in but a review of the same glory this was the original of legal sacrifices and administrations But as the fountain was clear'd by degrees and the imagerendred more perspicuous so Gospel administrations succeeded in the place of the Legal as differing onely from them in degrees of light These administrations are not distinguish'd by fleshly Epoches or Periods of time but are interchangeably managed within the Saints according to their degrees of light as being partly bond and partly free partly in the flesh form and letter partly in the spirit and power Which state is a state of confusion and mixture not of puritie The death of Christ himself did not straitwaies determine the Legal administration for the Apostles and Believers did continue to observe them until such time as an higher discovery was made known within them and even then when an higher discovery was made known unto them when they were perfectly under a Gospel state yet had they but the first fruits of the spirit and were in the dark in many things Yea Saint Paul holds forth a state atteinable by the Saints which he himself came short of Phil. 4. which John saw by the spirit of prophesie Rev. 21. And if any shall deny this new state let us reason a little from concessions and grants and see what the enjoiment of a Christian may amount to It is granted by all and cannot be denied that the letter of the word holds forth more glory then is yet attain'd and that many prophesies are to be fulfilled relating to that glory of the Saints among which that in the Revelations is one as likewise that perfection is to be press'd after Heb. 6. which certainly is more then uprightnesse for the Apostle speaks to upright Saints Now what this glory these new heavens this state of perfection is the dispute and question of these daies which to me is resolved thus That there is a glorious state of the Saints to be discovered in the last daies consisting not in a fleshly paradise or material enjoiment but in the true vision of God in the spirit and high light of heavenly glory This state was the hope and joy of the Prophets Apostles and other Christians who foresaw the day thereof And well might it bee so considering the many mysteries contein'd therein which no other state can attein unto For here the Christian sees all things in the light of God Here is opened unchangeable glory and essential will perfect freedom restitution of all things heavenly rest There man ceaseth questions are resolved union clear'd and all expectations satisfied And thus have you seen the first particular wherein wee must deny our Religion it is in relation to Ordinances and Forms and administrations Secondly in the second place we must deny our religion in respect of the Scriptures so as to rest upon the letter and to prefer it above the teaching of the spirit in it Heare this all you that idolize Scripture so much as to prefer those writings before the God of the Apostles and Prophets it is very possible that a man may attain to the litteral knowledge of the Scriptures and may speak largely of the history thereof and draw conclusions and raise many uses for the present support of a troubled soul or for the restraining of lewd practises and direction of a civil conversation and yet they that speake and they that heare may be not only unacquainted with but enemies to that spirit of truth by which those Prophets and Apostles write For it is not the Apostles writings but the spirit that dwelleth in them that did inspire their hearts that gives life and peace to us all And