Sovereign Balm, Text
BALM for the BRVISED.
Quaerie I.
LET it be conſidered in the feare of God, whether the ſacred Scriptures, commonly called the Word of God, conſiſting of the writings of the Prophets, and Apoſtles, in the old and new Teſtament, that were holy men of God, andaforeign vulg. red. iuſpirati, vel foreign, ſed Graecum propriè ſig. acti & impulſi. Spiritus ſanctus erat Scriba, Prophetae erant ejus calami, quibus Spir. S. ſcribenda dictabat. Cypr. Ergo Script. ſac. eſt foreign, ac infallibile Dei verbum. Gro. inſpired infallibly by the Holy Ghoſt, in the compoſing of them, 2 Pet. 1.20, 21. be not the onelyonly viſible Rule andbforeign. The Greek word foreign is taken from Architects, who in building Houſes, doe uſe a Rule, or Square, by which all the parts are carried ou with a due proportion: ſo thoſe that Chriſt imployeth to build his Church, are to meaſure all matters of doctrine and worſhip by the Rule and Square of the Scriptures. Canon, ſo called, Gal. 6.16. by which perſons (profeſſing the knowledge of God, and faith in Chriſt) are to ſquare and regulate themſelves in all matters of Doctrine and Worſhip? and whether the beſt and next way to come to the right knowledge of the minde of Chriſt in theſe things, be not tocNihil in Eccleſia ſonare debet niſi eloquia Dei, juxta 1 Pet. 4.11. foreign. vid. Ger. in loc. Omne quod loquimur debemus affirmare de ſacris Scripturis, Hier. in Pſal. 98. Neceſſe eſt nobis Scripturas ſacras in teſtimonium vocare, ſenſus enim noſtri & enarrationes ſine iis, non habent fidem. foreign. See Juſtin. Martyr in Dial. cum Tryphone. Sancta Scriptura ſic fidei noſirae fundamenta proponit, & doctrinae noſtrae regulam figit, ut fides Chriſtianorum iis ſolum revelationibus nitatur, quae in Canonicis libris continentur. Dar. de fratcrna Comm. inter Eccleſ. Evang. p. 76. Sicut verbum Dei ſcriptum in practicis vitae Chriſtianae unicae eſt rectitudinis norma: ſic idem verbume ſeu ſcriptura ſacra, unica eſt veritatis norma in Theoreticis fidei Chriſtianae. See Par. in Gal. 5. keep cloſe to this ſacred and unerring Rule and Canon of the Scriptures? 1 Pet. 4.11. 2 Pet. 1.19. 2 Tim. 3.15.16. Eſay 8.20. Prov. 6.23. & 30.5.6.
2. Whether among many other pretious truths, which the Scriptures hold forth unto us, this be not a ſpeciall one, viz. That Jeſus Chriſt, our bleſſed Lord and Saviour, (who having purged away our ſinnes, and is ſate down on the right hand of the Majeſty on High, Heb. 1.30) hath a ſpiritual Kingdom or Churchſtate,dObſervanum eſt, quod Chriſtus non dicit, Regnum meum non eſt in hoc mundo, ſed non eſt de hoc mundo. Et infra, non dieit, Regmon meum non eſt HIC, ſed non eſt HINC. Nam Regnum (ſc. Chriſti) eſt hic, & in hoc mundo, Coetus credentium, &c. vide Heming. Aret. & Muſc. in loc. diſtinct from all the Kingdomes of the world? Iohn 18.36. Ieſus anſwered, My kingdome is not of this world. 'Tis in this world, but not of this world.
3. Whether this Kingdome of Chriſt here on earth, ſo diſtinct from the World, is not uſually diſtingniſhed intoeEccleſiae viſibilis & inviſibilis diſtinctio, fundatur in ſcripturis. Pareus in c. 2. ad Rom The Church is viſible or inviſible. A diſtinction not of Genus into ſeverall ſpecies, but of the ſubject into ſeverall adjuncts. For the ſame Church may be and is viſible and inviſible. Sedg. Script. a perfect Rule for Church Government. Irvifibilis autem nominatur non quod homines ad eam pertinentes non videantur qua homines, ſed quod non cernantur qua electi ſolus euim Deus novit qui ſunt ſui. Wolleb. Compend. Theolog. vid. Tilen. Syntag. de Eccleſ. Ellis vind. Cathol. p. 4. c. 2. Viſible and Inviſible, Myſticall and Miniſteriall, or Politicall, conſidered as the object of Faith, or of ſight, and ſenſe, conſiſting of all the elect, diſperſed through the whole world, called (by ſome) the Univerſall Church, or of particular Churches collected and gathered together of viſible Beleevers, in this or that place, Towne, Citie, Countrey or Kingdome, Epheſ. 3.15. Heb. 12.23. Mat. 22.14. Gal. 1.2. 1 Cor. 16.19. 2 Cor. 8.1. 1 Theſſ. 2.14.
4. Whether the viſible Kingdome of Chriſt, conſiſting of ſuch particular Churches, and Congregations of Beleevers, gathered together according to the order of the Goſpel,fVid. My Model of the Primitive Congregationall wayes. hath not a viſible Government, Order, and Ordinances of viſible Worſhip neceſſarily belonging and appertaining thereunto, according togFunctiones quas enumerat omnes ſunt Eccleſiaſticae, quibus tunc Apoſtolica authoritate ſic diſtinctis, Miniſterium Eccleſiae conſtabat, & quae nunc etiam in Eccleſiis conſtitutis vigere debent. Par. in loc. ad Rom. c. 12. Rom. 12.6, 7 8. 1 Cor. 5. & 11, 12, & 14. Chapters, Epheſ 4.11, 12. Matth. 28.19.
5. Whether this Government and externall ordinances of Worſhip, appertaining to this viſible Church ſtate and Kingdome of Chriſt under the new Teſtament, doe not by Gods order and appointment ſucceed and come in the roome of thoſe Ordinances and Lawes of Worſhip which the Jewes did enjoy under the old Teſtament, according to the propheſie of the Prophet Malachi, chap. 1. verſe 11. For from the riſing of the Sun to, &c. my iBy the Name of GOD is meant his worſhip, as appears from verſe 6. and verſe 12. of the ſame chapter, and ſo it's often uſed in the Scriptures. Vid. Bernard. Theſaur. Biblic. and Flac. Illir. cla Som.Name is great (or ſhall be great) among the Geniiles, and in every place incenſe ſhall be offered to my Name, and a pure offering for my Name is (or ſhall be great) among the Heathen. And whether the words of Chriſt to the Samaritan Woman inkNam 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 islThe 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 waymAs 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 notnNova 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.oNon 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. M…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 thepWhat 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 worſhipqOur 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 pretiousrThere 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,ſNon 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,tThe Church is called a ſpirituall Houſe, foreign, as in 1 Pet. 2.5. The worſhip called ſpirituall Sacrifices. foreign, 1 Pet. 2.5. foreign. Col. 3.16. The worſhipers called holy and Spirituall, foreign, Phil. 3.3. 2 Pet. 2.…. So Chriſt, the ſubſtance of the Ordinances, is called ſpirituall meat and drinke, 1 Cor. 12.3.4. foreign. 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 hisuforeign from foreign, 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 onelyonly 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. wAinſworth 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, axBy 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 y1. 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 onelyonly 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 ſtandzThe 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 thoſeaTherefore 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.bThe Apoſtles meaning is, that we not onelyonly 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 pretiouscExperience 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. …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 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,dThe word is foreign, 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 foreign, & 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 beeThe 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 thefPro. 9. …, 2, 3. Wiſdome bath built her Houſe: i. Chriſt who is the wiſdome of the Father, in whom are hid foreign: i. All the treaſures of wiſdome and knowledge, Coloſſ. 2.3. wiſdome and faithfulneſſe of Jeſus Chriſt, to caſt his holygHeb. 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,hThe word ſignifieth to ſpeake diſgracefully, or to take away the fame, credit, or good name of another, from foreign, 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 ſpeech…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 thatiCommendat 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 onelyonly 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 'tis 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 *foreign i. e. à facie Domini.face. Now what is ſignified by this, but his being removed from the wayes and meanes of enjoying the favour of God, which are his*So the face of God is frequently taken in Scripture, Pſal. 24.6. Pſal. 27.8. Pſal. 105.4. Jonah 1.3. Quare non dubito ſub hac voce notari adminicula quibus Deus nos ad ſe tollit, ex ſua immenſa gloria ad nos deſcendens, atque in terra nobis proponens imaginem …eleſtis ſuae gloriae caeterum quia in unius Dei arbitrio eſt ſe nobis conſpiciendum praebere (quod facit in verbo & ſacramentis) in hoc intuitu oculos retineri decet ne nobis contingat quod Papiſtis, &c. Calv. in Pſal. 27.8. Vide Sal. Glaſſ. Philalog. ſac. in verb. p. 104. Ordinances, and therefore called his Face, becauſe in theſe he uſeth to manifeſt himſelfe to his people, as two friends are ſaid to doe when they ſpeak face to face to each other.
22. Whether the promiſes of the Goſpel (excepting onelyonly that great and abſolute *Pſal. 2; 8. Ioh. 6.37.39. Iſai. 49.8.9firſt 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 onelyonly 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*foreign The roat foreign 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 onelyonly in God (as ſuch ſay that are againſt Ordinances) be not deſtructive to the Mediatorſhip of Jeſus Chriſt, and all his glorious offices belonging thereunto, eſpecially that of his Prieſtly office, whereby hee makes continuall Interceſſion for true Beleevers, and by which we are made acceptable to God, Rom 8.34 Heb. 7.25. Epheſ. 1.6. And whether (in this reſpect) it be not to raze the very foundation of all our faith and hope in God for juſtification and acceptation alone by Chriſt; yea, a razing of the very foundation of all true Chriſtian Religion, and according to the Apoſtle, to preach another Goſpel, Gal. 1 8 9. For if there be no more need of the performance of the duties of Gods worſhip, in which (through Chriſt) we draw nigh to God (but the ſoule is to bee caught and ſwallowed up wholly into God, as theſe men ſpeake that deny the uſe of Ordinances) then to what purpoſe is Chriſts Prieſtly office now on foot, to make our perſons and Goſpel ſpirituall ſacrifices and ſervices of prayer and praiſes acceptable to the Father, Heb. 13.15. 1 Pet. 2.5.
25 Whether to leave off, and altogether to ceaſe the uſe of Goſpel-ordinances and duties of Gods worſhip, be not directly againſt the revealed will and minde of God, and Jeſus Chriſt contained in the Scriptures, that*Iſa. 29.18. Ier. 29.12, 13 Zech. ….17. Ioh. 10.16. Epheſ. 6.18. 2 Tim. 2.22. 1 Cor. 11.26. Heb. 3.7, 11. Heb. 10.25. Jam. 1.18, 19, ad finem. expreſly command & require the continuall performance of theſe duties, as hearing the Word, Prayer, adminiſtration of the Seales, Church-communion, &c. And whether this practice doth not proceed from a Popiſh, Prelaticall, and Antichriſtian Spirit, to make, and bring perſons (in a great meaſure) to forſake the holy Scriptures (which ought to be the*All Writers both ancient & modern, that are ſound and Orthodox, averre ſo much, as may be ſeen abundantly in their works againſt the Papiſts and Hereticks, in all ages from the Apoſtles to to this day. only and ſole Rule in all matters of faith) & prefer mens private thoughts, opinions, inventions, and unwritten Traditions above them, as is the practice of idolatrous and Antichriſtian Papiſts to doe; yea whether ſuch a principle as this, to caſt off the duties of Gods worſhip, ſo expreſly commanded in the Scriptures to be performed, be not with the Papiſts, (the great enemies of Chriſt and his Goſpel-inſtitutions, to call for an Index Expurgatorius, to correct and cancell thoſe many pretious Texts and places in the Scripture, that are point blank againſt this dangerous opinion of forſaking Church-Aſſemblies, and uſe of Ordinances, as they doe many places of Paul in his Epiſtles, that hold forth juſtification E ſola fide, i. by Faith alone without works.
26. Whether the Scriptures doe not number and reckon ſuch perſons as caſt off Ordinances amongſt the vileſt of men, as prophaneaThe 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.bEſt 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 incThis 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 forthdNon 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 theeWe 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 offNota 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 de que 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,gNeceſſario 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 countedhforeign: 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, iLet 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 akAs 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 lSic paſſim Dominus cibum ſumpturus ſurſum aſpiciens et coelum in…vens, benedicit patri, et gratias agit. Mat. 14.15, 26. Marc. 6.. Sic Paulus Acts 27. 1 Cor. 10.31, ad hunc inquam uſum cibos Deus fecit, Claud. Eſpenc. in loc.thankeſgiving; ſo that a chiefe end of Gods creating every creature for mans uſe is, that they ſhould be uſed with thankeſgiving, and that they are not ſanctified and bleſſed to us, without the Word and Prayer: i.e. without actingmThe 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 onelyonly 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,nContrary 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. foreign, fig: luxum et delitias. Inde verbum foreign, delicate vivere, deliciari, voluptatibus indulgere. foreign. In deceptionibus ſuis. Cum meudaciis et impoſturis ſuis deceperint fimplives Chriſtianos et pecunia eoſdem e…erint, poſtea eandem in ſplendida et lauta convivia in aleam ſtructuras magniſicas et ſcorta profundunt. Oſiand. vide Gerrard. in loc. as that they judge it no other then a Spirit of bondage to been humbled for it, making no ſcruple at all to have fellowſhip with the unfruitfull workes (and workers) of darkneſſe, which the Saints are commanded to reprove and flye from, Epheſ. 5.11. yea, being found in the number of thoſe thato 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 thepCant. 2.14. The Hebrew root foreign ſigniſies prayers, praiſes, ſongs, thankeſgivings, &c. as Pſal. 5.3.26.7.28.2. vide Ainſworth in loc. Placet Domino vox Eccleſiae in diſcrimine ad cum conſugient… ſicut de Iſraelitis ad marc interceptis dicitur. Exod. 14.15. Vox Eccleſiae eum confitentis et celebrantis, et ejus totus aſpectus, ſpecies, forma ac facies Eccleſiae. Merc. in loc. Scriptures, by his drawing nigh to them at ſuch times, as to the Eunuch when he was reading the Scriptures, Acts 8.26. to the two Diſciples when they were in conference going to Emmaus, to Cornelius and his friends when they were hearing Peter, to Paul when he was in prayer, and Peter alſo in the ſame duty, Acts 9. & Acts 10.
36. Whether it be not the greateſt unkindneſſe that can be offered to the Lord Jeſus, to caſt away, and ſpeak evill of, yea to contend againſt thoſe wayes and meanes in which hee hath moſt of all appeared to them, and ſpoken peace to their ſoules: And whether it be not a grieving of the ſpirit toqThe word foreign 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, thatrQuia ut una eſt eſſentia, ſapientia, potentia, voluntas utriuſque, ita etiam honor idem eſt utriuſque, adeo ut qui alterum non honorat, aut ignominia …fficit, is & alterum non bonoret, aut ignomiuia afficiat: cum propter identitatem eſſentiae, omnia ipſis ſint communia, adeo ut qui video filium videat patrem, Ioh. 14.9. qui confitetur aut negat filium, conſiteatur aut neget & non habe at patrem. 1 Ioh. 2.23. Tarnov. in loc. neglects the honour of Chriſt the Sonne: And whether the caſting off thoſe duties and ordinances of Worſhip Chriſt hath inſtituted and ordained, yea commanded to be made uſe of, as King of his Church, be not rather a diſhonouring then an honouring of him.
38. Whether there be any ſuch way for Beleevers ordinarily to promote the honour and glory of Jeſus Chriſt, and proclaime and beare out his Name before the world, then this their holy and conſcientious obſerving the duties of his Worſhip at all times, and on all occaſions, eſpecially in times of perſecution: And whether Jeſus Chriſt hath not taken it well at the hands of his Churches, when they have done ſo, as Rev. 2.9, 10, 13.
39. Whether the Saints in the moſt pureſt Goſpel times, that are yet to come, when the fulneſſe of the Gentiles ſhal be brought in, and the Iewes called, ſhall not then make uſe of Ordinances, and duties of Worſhip, ſIn 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 oftEvery Ordinance brings us neare to God, Levit. 10. The originall is foreign 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 thoſeuTheſe 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 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 onelyonly to Chriſts doing of all for her, and ſhe to do nothing but look to him,xFoelix 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 Churchſtate, 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.