Sovereign Balm, Appendix

Sovereign Balm · Appendix

p. 21AN 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 butaaPrincipiis obſta, ſerò medicina paratur, Cum mala per longa… convaluere moras. make haſte (according to thebbEpheſ. 4.7.Eph 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 p. 22grace received, I ſhall be ready to ſee it, and acknowledge it whenſoever it ſhall be made out unto me: onelyonly I ſhall deſire, that the ſameccApud Eccleſiae Alumnos non ad humanas rationes & cogitationes dirigendae ſunt res divinae; ſed ad ſenſum & voluntatem doctrinae ſpiritus, oratio interpretatio que accommodanda. Juſt. Mart. Neque te quo que 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 p. 23any 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. 3.22.1 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, p. 24hath 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 'tis 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 p. 25in 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 the decrees and purpoſes of God, doe not exclude the performance of prayer, and uſe of holy ordinances, but rather include them: not that they are deſerving cauſes of our mercies, but onelyonly ſuch wayes and means as God hath in his wiſdome appointed (in order to the manifeſtation of our duty towards him) without which he will not vouchſafe us our deſires. And hence it is alſo, that we find the practice of the Saints hath been manifeſted this way, by ſeeking to God in the way and uſe of his ordinances, for their enjoyment both of mercies Spirituall and Temporal, as the Scriptures abundantly declare and teſtifie.

And whereas many think, that the uſe of ſecond cauſes, and ordinary meanes naturally, are ſufficient to attain their deſires without the uſe of prayer, &c. becauſe God hath given a power, or naturall force to ſecond cauſes to doe us good, as fire to heat us, meat to nouriſh us, cloathes to warm us, reaſon to guide us, Phyſick to keep us in health, and cure us of diſeaſes, &c. I wil evidently prove from the Scriptures, that the Lord hath put his ſervants upon the practice of prayer to ſeek his bleſſing and directions in the uſe of all theſe, yea, in ſuch naturall, civill, and morall things and actions, wherein all men have freedome of will, and want neither p. 26ordinary meanes to help themſelves, nor wiſdome and underſtanding naturally to guide them. As for inſtance, 1. in the uſe of food, though there be therein a naturall vertue put and placed by God to nouriſh us, yet we finde how the ſervants of God have uſed prayer to deſire the Lord to bleſſe that unto them, as Chriſt himſelfe frequently, when he took bread he looked up to heaven and prayed for a bleſſing on it, and ſo the Apoſtle Paul and many others, according to 1 Tim. 4.5, 6.

2. In the undertaking of Journeyes, how was the Apoſtle Paul carried out by prayer to the Lord, for his direction, as in 1 Theſſ. 3.11. Now God himſelf, and our Father, and our Lord Jeſus Chriſt, direct our way unto you. and Rom. 1.10. And thus Ezra in his journey towards Jeruſalem with the children of Iſrael that came out of Babylon, earneſtly ſought the Lord for a right way Ezra 8.21, 22, 23.

3. In the making of marriages, how did Eleazer, Abrahams ſervant, (though he were an underſtanding man, and very able to manage his buſineſſe he went about) earneſtly ſupplicate God for direction and ſucceſſe, Gen. 24.12. where we finde, that before he attempted his work, he ſought the Lord to give him good ſpeed, as knowing that ſuch in buſineſſes as theſe, though but of leſſer importance, the way to become proſperous was to ſeeke to the Lord for direction and good ſucceſſe.

4. In the actions of our common Tradings and ordinary employments, the Lords people have deſired God to bleſſe and proſper them, as knowing that it is not ſo much their naturall actions, and diligent endeavours that makes them rich and proſperous, as the bleſſing of God. And if there were no inſtances at all to be given, yet the command of God is ſo cleare for it, that it may abundantly ſatisfie thoſe that are ingenuous, as that of Prov. 3.6. In all thy wayes acknowledge him, and he ſhall direct thy paths And Phil. 4.6, 7. Be carefull for nothing, that is, in reſpect of the event, or iſſue, or ſucceſſe of things, but in every thing, mark in every thing foreign, by prayer and ſupplication with thankeſgiving let your requeſts be made known unto God. And then this will follow, that the peace of God ſhall keep our hearts and mindes through Chriſt Jeſus, as if there were no true peace to be enjoyed where there is a neglect of a perſons duty this way.

3. The third ground upon which people build their caſting off p. 27the uſe of religious duties and ordinances, is taken from Gods knowing of all our wants, and his readineſſe to ſupply them without our ſeeking to him: for ſay they, God hath no need of our prayers and performances to move him to doe us good.

To which I anſwer, that though this be a truth, yet the inference men make from it in caſting off the performance of duties, is not good, but weake and idle; for firſt of all, though God know our wants better then we our ſelves doe, yet he hath made it known to us in the Scriptures, that it is his will wee ſhould ſpread them before him in prayer, &c. as Phil. 4.6. In every thing let your requeſts be made **foreign.known, ſaith the Apoſtle, and that by prayer and ſupplication, now this cannot be meant of making known theſe requeſts to any other then unto God, becauſe he alone is able to ſupply us, to heare and help us. So Mat. 6.11, 12. & 7.7. Ezek. 36.37.

2. Though God ſtand not in need of our prayers and ſupplications, yet he will have us to perform them that wee may the better know our duties, and how much we are beholding to him who is the alone Author and Donor of all our enjoyments. And hence it is that he would have his people of old to put him in remembrance, and declare that they might be juſtified, Eſay 43.26. not that Jehovah is forgetful, or ſtands in need of a Monitor, as it is too too frequently with poor creatures like our ſelves. No; but that we might know our duties, and conſider from whom all our mercies flow, and to whom all our Returnes of praiſe ought to be made.

3. Although the bleſſed Nature of God in Jeſus Chriſt be infinitly carried out with readineſſe & for wardneſſe towards the helping of poore creatures in and under all their wants and weakneſſes, yet our ſeeking for this help, doth not in the leaſt derogate from the glory of his goodneſſe, but rather advance it. My reaſons for it, are theſe: 1. Becauſe it is a moſt evident Demonſtration to Heaven and Earth, that he is gentle and eaſie to be intreated, full of bowels of compaſſion, rich to all that call upon him, even to the young Ravens when they cry, as the Pſalmiſt ſpeaketh, Pſal. 147.9. And me thinks there is a great Emphaſis in the word [Cry,] as thereby noting to us, how gracious and full of compaſſion the Nature of God is, which could not be ſo well diſcerned, if there were not ſuch Cryes put up from poore creatures to him: So that the drawings forth of thoſe tender mercies p. 28which are in God, by the cryes of his poore creatures to him, doe exceedingly ſpeak: out and commend to men and Angels, the unconceivable goodneſſe of his Nature. 2. Becauſe the Lords pleaſure, that we ſhould firſt ſeek him, before we enjoy mercies from him, is a great Argument of this ſingular love to us. And this is evident from hence: 1. In that it is from the great delight he hath to behold and heare the work of his owne Spirit in us, making interceſſion with ſighes and groanes that are unutterable, Rom. 8.26. Cant. 2.14. 2. becauſe he knowes that his mercies and bleſſings will be a great deale the ſweeter to us, when we have got them in the way of prayer, as we finde they were to David, Daniel, and other of the Saints. And this the Saints find by experience, that thoſe mercies which are gotten in a way of faith and prayer, (through much wreſtling with God, and endeavour to honour him by beleeving) are farre ſweeter to us then thoſe that come to us in a common and ordinary way of generall Providence, and coſt us nothing.

4. The fourth ground upon which people build their leaving the uſe of Ordinances, is this, that they themſelves have uſed Ordinances, and performed duties, but to ſmall purpoſe, and thoſe that doe uſe them, are little the better by uſing of them.

To which I anſwer, 1. As concerning themſelves, whether they have not oftentimes diſcovered the contrary, beleeving that they have enjoyed very much of God at ſuch times, when they have been in the uſe of Ordinance, as in Prayer, hearing the word, communion with the Saints, &c. ſaying with David, O how amiable are thy Tabernacles! my ſoule longeth, yea even fainteth for the Courts of thy Houſe, Pſal. 84.1, 2. And with Peter when he was with Chriſt in Mount Tabor, It is good to be here, let us build here three Tabernacles Matth. 17.4. This, I ſay, and much more, have thoſe ſaid and ſpoken, that now caſt off Ordinances. If they plaid the Hypocrites, and were not reall in what they did, but ſuffered their tongues to ſpeake more then their hearts felt, they muſt blame themſelves, and not finde fault with the Ordinances. Beſides, doth the grace of God (wrought in any ſoule) teach them to lay the fault of their unfruitfulneſſe and barrenneſſe on the meanes, Chriſt hath inſtituted to make them fruitfull? Are not ſuch reaſonings carnall and fleſhly, and not from the Spirit, which ſuch perſons pretend to be wholly caught up to live and walk in. Why may not a ſicke and diſeaſed perſon, p. 29that lies under the predominancy of corrupt humours in his ſtomach, complain as well, that the ground of his diſtemper proceeds from his food which he eates (which is excellent good, and full of ſweet nouriſhment in it ſelfe) and not from the ſuper fluity of corrupt humours in his ſtomack. Therefore I ſhould advice ſuch perſons as blame the ſacred ordinances of Chriſt, to reflect back on themſelves, & ſee the ground of all their unprofitableneſſe in their own hearts. And whereas ſome ſay, that they have often prayed, but to ſmall purpoſe; for they have ſeen it hath been all one to them and with them, when they have, or have not prayed, I would fain know whether this be not the very garb and language of the Wicked, as the Scripture abundantly mentioneth, Eſay 58.3. Wherefore have we faſted, ſay they, and thou ſeeſt it not? Wherefore have we afflicted our ſoule, and thou takeſt no knowledge of it? And therefore it ſeemes in the Prophet Malachies dayes, they reſolve to leave praying, Malach. 3.14. It is in vain, ſay they, to ſerve God, and what profit is it unto us? Hippoctitas cannot endure to wait on the Lord, but like the King of Samaria, What ſhould I wait on the Lord any longer? 2 Kings 6. ult. whereas thoſe that are true worſhippers of God, (though they may at ſome times through temptation be ſhaken in their confidence, and conſequently be taken off from drawing nigh to God in duties for a ſeaſon, yet) their hearts fall not foule with the duty, but rather with their own corruption, and are ſtill preſſing on after further communion with God, and greater enjoyment of him in the duties of his worſhip, and are reſolved to wait on the Lord in a way of ſeeking his face, through the ſtrength of Chriſt, and not to give him reſt till hee hath returned to them, and ſpoken peace to their ſoules. The Saints know that the Lord hath gracious ends in deferring to anſwer and help them when they cry unto him, and that they ſhall be no loſers by their waiting on God, and therefore keep on ſeeking and waiting, though the Lord doe not forthwith heare and anſwer them.

2. As for that concernes others, that ſuch as uſe Ordinances, and are daily in the practice of prayer, &c. are (for ought they can ſee) little the better for them: I anſwer, if they mean Formaliſts, and carnall Goſpellers, that have a meere form of godlineſſe onelyonly, but want the power of it in their hearts and lives, it cannot bee denied but ſo it is, yet no reaſon in the leaſt, why the blame ſhould be laid on the Ordinances, or that any that are upright p. 30in their walking w^th God, ſhould ceaſe the uſing of them: for the abuſe of what is lawfull by ſome, is no ſufficient reaſon why others ſhould bee taken off from the uſe of it. Meat and drink, and recreations, with other things that are lawfull and good in themſelves, may be abuſed oftentimes by ſome that ſeeke after nothing more then the ſatisfying of their carnall luſts; yet that may not take off others from the moderate uſe of them. And ſo 'tis here in the poynt of Ordinances; we may as well reaſon, becauſe Judas and Demas, with others, abuſed their profeſſion of Chriſt, therefore none are to make profeſſion of him.

But ſecondly, if it be ſpoken of all in the generall, thoſe that are upright before God in their performances and uſe of Ordinances, as well as thoſe that are meere formaliſts, then I demand of ſuch, whether living in God (who is Love it ſelfe) can poſſibly lead them forth to ſuch wayes of uncharitable judging their brethren. It's true, that the beſt of the Saints may not live and walk up ſo exactly to thoſe performances of duties and enjoyments of holy Ordinances as were to be wiſhed; I plead not for the unprofitableneſſe of any under the meanes of grace: but, that none of them are fruitful, nor growing up to fuller enjoyments of God in Chriſt, through the Spirit, in the uſe of Ordinances and holy Duties, this I deny, as a groſſe and foule untruth, having experience to the contrary in many of the ſervants of God through rich merciemercy. And I am confident of it, if thoſe that now caſt off Ordinances, could look with a clearer & ſtronger eye of love and charity in thoſe that make uſe of them, and could beleeve that they live in the uſe of Ordinances (not formally and cuſtomarily, as the men of the world that place their greateſt religion in the enjoyment of them, but out of pure conſcience, and obedience to the commands of Chriſt, and from higher and more noble principles and ends, then Hypocrites or carnall Goſpellers can poſſibly put forth and manifeſt) they would not cry down the uſe of Goſpel-ordinances, nor judge thoſe for poore, low, weake Chriſtians, that uſe them as now they doe. But (through an ungrounded and unchriſtian jealouſie that is entertained by them touching others, together with an high and over-weening conceit 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 p. 31grounds 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**foreign. 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,foreign. at his comming to execute judgement upon all ungodly ones, Jude Epiſt. v. 15.

p. 32Beſides, 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 p. 33meanes, 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 duties, are not ſo conſiſtent, when they can grant, that living in God, and dicing, drinking, dancing, drabbing, &c. (with divers other abominations that are done of them in ſecret, and too too openly, that a man may be a ſhamed to mention, Eph. 5.12.) are conſiſtent, and may very well ſtand together. But, ô tempora! ô mores! Oh the deſperate wickedneſſe of men and women in this Age! Can the wayes and workes of darkneſſe that the Lord hath forbidden, ſtand with a perſons living in God (which is ſuch a blaſphemous abomination, as hell it ſelfe can hardly afford a fouler) and cannot the wayes and works of righteouſneſſe and godlineſſe, the ſerving and worſhipping of God, ſtand with living in God? O quinteſſence of impiety. thou child of the Devill, thou enemy of all righteouſneſſe, wilt thou not ceaſe to pervert the right wayes p. 34of the Lord? Acts 13.10. What ſhall be given unto thee, or what ſhall be done unto thee, thou falſe tongue? Sharp Arrowes of the mighty, with coales of Iuniper, Pſal. 120.2, 3.

3. Whereas they ſay, That God doth uſe to lead his people out of thoſe low and childiſh diſpenſations, to a more high enjoyment of Himſelfe: I anſwer briefly, Is it not a childiſh reaſoning to ſay, God leads children from their childiſh words and actions they manifeſt whiles they are children, therefore hee leads them from ſpeaking, and reaſoning, and diſcourſing, and ſtudying, and other actions that belong to a rationall creature when they grow old: So here, what weakneſſe doe men diſcover to the world, when they ſay, God leads his people out of the uſe of ordinances, and wayes of worſhiping and ſerving of him, by prayer, &c. when he leads them out from their ignorance, darkneſſe, fleſhlineſſe, filthineſſe, carnalneſſe, that was wont to cleave to, and bee mixed with their performances. Becauſe God leads his people out of living in, and truſting to their meat and drink, and other creature-comforts and enjoyments, to which their hearts are apt and prone to bow down; therefore he leads them out, and takes them off from eating and drinking, and uſe of creature-comforts: what madneſſe would it be in any man to affirme this? So here, becauſe God is pleaſed to take off his people more and more from their unbeliefe, pride, ſelfe-ſeekng, &c, and other weakneſſes and ſinnes, in the performance of the duties of his worſhip, therefore hee leades them out of, and from the duties themſelves; Is not this handſome reaſoning. Beſides, how can it poſſibly be, that God ſhould lead the Saints from the uſe of Ordinances, when he hath ordained the perpetuall uſe of them to his Saints in all ages, as I have ſhewed in the Quaeries. Hee leads his people indeed to live above them, but not to live without them.

6. The ſixth ground on which people build their neglect of Duties, &c. is this, That none are bound to pray, or performe Duties,, &c. further then the Spirit moves them thereunto.

Anſw. To which I anſwer in the firſt place, That though this be a Truth in ſomeſenſe, yet we ſhould take heed how we**Though wee are to goe when Gods Spirit moves us, yet are we not to neglect when wee doe not perceive ſuch ſenſible motions of the Spirit. &c. Bolt. Bounds of Chriſtian freedome, v. 202. We muſt doe duty ſometime out of obedience, although we want both a heart to it, and a heart in it. Id. ibid. abuſe it, and make a wrong uſe of it, to bring about thoſe ends for which it was never intended, as this in particular for one, viz. The willing omiſſion, and witting neglect of the duties of Gods worſhip both publick and ſecret, which he calls us daily to the performance of. It is true, as the Spirit of Chriſt is the efficient p. 35cauſe of ſpirituall life in beleevers (without whom we can doe nothing, Iohn 15.5.) and works the grace of Sanctification in their hearts, ſo there is no performing of holy duties without him: But whether a beleever ſo ſanctified and enlivened by the Holy Ghoſt, is not to**Though wee cannot bring the Spirit to us, yet let us ſet our ſelves in the way for him, to meet with us. Hold up the performance of duty, &c. Id. ibid. enter upon religious duties, before the Spirit put forth a new act of ſpirituall life in him, I ſuppoſe can hardly be made out: For I ſuppoſe after Regeneration, or the new Birth, when a perſon is implanted, or incorporated into Chriſt, he is not to be lookt upon as a meere paſſive in the performance of holy duties, as Prayer, Mortification of ſinne, &c. but as a worker together with God. And ſo much thoſe eminently anoynted and qualified ſervants of Chriſt, M^r. Tho. Goodwin, and M^r. Ieremy Burronghes, and M^r. W. Greenhill affirme. M^r. Tho. Goodwin in his**Treatiſe of the tryall of a Chriſtians growth, p. 82, 83. & 138, 139. Treatiſe quoted in the Margent touching a beleevers Mortifying ſinne, ſaith, We are purged from ſin as the body is by Phyſick from humours; though the Phyſick work, yet Nature joynes with the Phyſick, being quickned and helped by it, to caſt out the humours: ſo as the meanes whereby God purgeth us, are not to bee imagined to doe it, as meere Phyſicall Agents, like as the pruning-hook cuts off branches from the Tree, or as when a Chyrurgion cuts out dead fleſh; but theſe meanes doe it by ſtirring up our graces, and quickning them, and by ſetting our thoughts, and faith, and affections a-worke, and ſo God aſſiſting with the power of Chriſts death, he doth purge us daily, by making his word, afflictions, &c. for to ſet our thoughts on work againſt ſinn. It is certain, that unleſſe our thoughts work on the meanes, as well as the meanes work upon us, and ſo mingle themſelves with them; unleſſe Faith and Chriſts death bee mingled in the heart, it purgeth not: And therefore it is ſaid, we purge our ſelves, as 2 Tim. 2.20. and 1 Iohn 3.3. and Rom. 8.13. Wee by the Spirit mortifie the deeds of the fleſh, this is ſaid (ſaith hee) as well as that God purgeth us, becauſe God ſtill in going on to purge us, doth it by ſtirring up our graces, and uſeth therein acts of our faith, and love, and many motives and conſiderations to doe it. Thus this pretious ſervant of Chriſt holds forth, with much more to this purpoſe, taking off the grand objection is made againſt it in the ſame Treatiſa, p. 138, 139.

M^r. Burroughes on Hoſea ſpeaking againſt wanton Profeſſors in this Age, ſaith, We finde revealed in the Goſpel, that it is p. 36God that muſt work the will and the deed; the Covenant of grace is ſuch, as that God doth not onelyonly require, but work all for us. How is this goodneſſe (ſaith he) miſ-interpreted and abuſed? Therefore (ſay they) what need wee doe any thing? Why doe Miniſters urge people to duties? Your principle is good, the truth is good, that it is God that workes all in the Covenant of Grace, but this deduction is very abſurd and vile, and an abuſe of Gods goodneſſe, that therefore you muſt not work together with God, as rationall creatures, &c. p 743.

So M^r Greenhill, in his elaborate Lectures on Ezekiel, Chap. 3. verſe 1, 2, 3. p. 293. Obſerv; 1. hath theſe words, The godly muſt act and put forth their graces towards further reception of ſpirituall things; When Chriſt will give Ezekiel Donum Prophetiae, a Roll to eat, he opens his mouth, he ſets a-work his faith to receive this gift of propheſie; Faith in the habit is like the mouth ſhut up, nothing enters; but in exerciſe it's like the mouth open, and ready to receive. It's infinite mercy that God at any time will offer us ſpirituall favours and excellencies; we ſhould therefore beforward, and ſtirre up our ſoules and graces to the receit of ſuch mercies. It's a lazy and ill excuſe for godly ones to ſay they can do nothing: Grace is an active &an enabling thing, and where there is a principle of life (as all godly men have) there is a ſpecificall difference between that man and another that hath it not; a man without it cannot act nor ſtirre up himſelfe to a further reception of ſpirituall things, becauſe he is dead, but a man that hath it, can & ought to quicken up his own ſoule to ſpirituall things. The Prophet had received the Spirit that entred into him, and he opened his mouth, exerciſed his Faith, to take what the Lord ſhould give: The Apoſtle Paul bids Timothy ſtirre up the gift of God that was in him, foreign.2 Tim. 1.6. He would have men deal with their gifts and graces, as they doe with fire vnderunder the aſhes, they blow them off. and blow the fire up, and there is a flame fit for ſervice. Sloth, feare, infirmity, carnall reaſon, are aſhes that doe oft cover divine fire, that it ſeems dead; but we muſt ſtirre up our ſelves, blow off thoſe aſhes, and blow up the fire of grace, that it may burn and ſhine, be uſefull to our ſelves and others. The Prophet complains in Eſay 64.7. There is no man that ſtirreth up himſelfe to take hold of me: they are like men aſleep, that ſit ſtill and doe nothing. The vulgar is, Non eſt qui conſurgat.

p. 37So that I conceive as it is in the great buſineſſe of a Beleevers mortification of ſin, ſo it is in the performance of prayer, and other religious duties; the Rule by which a true beleever is to walk in the performance of thoſe duties, is not to ſit ſtill and doe nothing till hee is wrought upon by the Spirit, but hee is through the ſtrength of grace received, to act his**They that ſpeake againſt performance of duty, might as well ſpeake againſt the actings of faith & exerciſe of grace: for prayer is nothing elſe but the communication of the ſoule with God, the actings of faith, & exerciſe of grace. Bolt. ut ſupra. faith on the truth and faithfulneſſe of God in the promiſe, who hath undertaken to give in aſſiſtance to us, and ability to goe through that worke hee calleth us unto, and requireth at our hands. For the ſame God that calls us to duty, hath promiſed to give in ſtrength by his Spirit, to diſcharge it; and this faith is to rely on, and make uſe of for its encouragement in all the workes the Lord calls a beleever to the performance of; not but that faith and all other graces are the Spirits, but becauſe the Spirit doth not act without them in a true beleever. For doubtleſſe ſuch as are truly incorporated into Chriſt, and made one Spirit with the Lord, are not acted as dead ſtockes, as if every time and moment of their acting Godward, they received new life from the Spirit of Chriſt. And I am confident, for want of the knowledge of this, it comes to paſſe, that many formall eaſie Profeſſors, take ſuch liberty to themſelves to live in the neglect of holy duties, becauſe they ſay, they can doe nothing of themſelves further then the Spirit moves and quickens them, as if one that is in Chriſt, were altogether without ſpiritul life and motion longer then the Holy Ghoſt falls upon him, as in the firſt act of converſion. From whence it muſt needs follow:

1. That there are no habits of grace, nor inherent workes of holineſſe wrought in beleevers at their firſt Converſion and Regeneration, when Chriſt is formed in them, which is contrary to thebbIohn 1.16. 2 Cor. 5.17. Epheſ. 2.10. Epheſ. 4.24.John 1:162 Cor 5:17Eph 2:10Eph 4:24 Scripture, and all found Writers.

2. That whenſoever a beleever is without the motions of the Spirit, as in times of ſleep, and bodily reſt, or times of temptation, yea falling into ſin, as the beſt are ſubject to doe James 3.2. then he is not to be lookt upon as one in Chriſt, which is as abſurd as unſound.

3. That all thoſecc1 Tim. 4.14, 25. 2 Tim. 1.6. Luke 21.26. Epheſ 6.18. Iam. 1.19, 21. Phil. 2.12. 1 Cor. 15. ult.1 Tim 4:141 Tim 4:252 Tim 1:6Luke 21:26Eph 6:18Jas 1:19Jas 1:21Phil 2:121 Cor 15 exhortations to beleevers, that concern the ſtirring up their grace, their watchfulneſſe to the performance of religious duties, their working out their ſalvation with feare and trembling, Their giving all diligence to make their calling and election ſure, their fruitfulneſſe in good workes, and abounding in the work of the Lord, &c. are void and of none effect, making p. 38beleevers under the Goſpel and new Covenant of grace, to be in no better condition then thoſe that were under the Law, & a Covenant of works, who had their duties diſcovered, but had not grace and power given to them to enable them to the diſcharge of them, which is contrary to the Tenor of the new Covenant, which all thoſe have a ſhare in, that are in Chriſt, and can ſay in ſome meaſure, as Chriſt their Head did, Pſalm 40.7, 8, 9. compared with Heb 10.7, 8. I delight to doe thy will, O. my God, yea thy Law is within my heart.

4. That there are no juſt grounds for Chriſt and his Apoſtles in the Scriptures toddMat. 26.40. Mark 16.14 Luke 24.45. Mat. 25.26. Heb. 5.11, 12. 1 Cor. 5.2. Rev. 2.4. Rev. 3.15, 16, 17.Matt 26:40Mark 16:14Luke 24:45Matt 25:26Heb 5:11Heb 5:121 Cor 5:2Rev 2:4Rev 3:15Rev 3:16Rev 3:17 charge home the guilt of ſinnes of omiſſion and neglect of prayer, repentance, mortification of ſin, &c. nor the guilt of careleſneſſe, ſlothfulneſſe, negligence, luke-warmneſſe in the ſervice of God, upon ſuch as are beleevers, which is frequently done by them, as we may read in the New Teſtament: for if they can act no longer nor no further then the Holy Ghoſt acts them, as …t their firſt converſion, then why ſhould they bee charged with ſuch faults, and commanded to amend, threatned if they doe not, as Rev. 2 4, 5. ſeeing God deales not with beleevers in Chriſt under the Goſpel any longer by a Covenant of works, but of grace, though the Covenant of Grace bee full of juſtice, and in the hands of him who orders it in righteouſneſſe, whoſeeePſal. 89.32, 33.Ps 89:32Ps 89:33 Scepter is a righteous Scepter, and will correct his ſubjects in righteouſneſſe yet ſtill in greateſt love and mercy.

2. Beſides ſecondly I anſwer, Doth not this ground upon which people build the neglect of duties, &c. as it is propounded, expoſe them to great danger of being acted byffVid. Boltons Bounds of Chriſtian freedom, p. 199. where hee ſhewes how Satan may move a perſon to the performance of religious duties many wayes. a Spirit of Deluſion: For ſuppoſe (they ſtaying till the Spirit move them (as they ſpeak in the former ground) to pray, &c.) that the motion to the performance of the duty be irregular, and unſeaſonable, yea altogether unſuitable to the calling and condition of the party that is moved to the duty, ſhall they forthwith conclude, that this motion is from the Spirit of God? Nay, are they not rather to conclude, that it is from Satan, who is a lying and deceiving Spirit, whoſe depths and wiles are numerous, and who knowes how to advantage himſelfe againſt us as well by ill performing of duties, as by Non-performing them: and is it not the generall opinion and judgement of the godly that are taught of God, that one ſpeciall differencing character between the motions of the Spirit of God and Satan, is this, that the one moves orderly, ſeaſonably, and p. 39ſuitably to the word, and a perſons calling and condition, but the other diſorderly, unſeaſonably, and contrary to, or at leaſt without the word. And therefore without queſtion, thoſe that build their performing of duties upon this ground onelyonly, may as well (eſpecially if they be not experienced Chriſtians) bee deluded by Satan as led by the Spirit of God.

3. Laſtly, to ſay no more; are not the Scriptures altogether ſilent herein, and doe not in the leaſt hold forth ſuch a Rule as this to beleevers, that none ſhould not enter on the performance of duties, till the Spirit move them: nay, is it not as cleare as the Sunne at Noon day, that the Scriptures doe expreſly hold forth to the contrary,ggLuk. 21.36. Rom. 12.12. Ephel. 6.18. Col. 4.2. 1 Theſſ. 5.17.Luke 21:36Rom 12:12Col 4:21 Thess 5:17 enjoyning beleevers to pray alwayes, to pray continually, to pray without ceaſing, to watch unto prayer, with ſundry the like expreſſions, not (take heed) as if beleevers were to doe nothing elſe but pray and perform religious duties; for then there would be no place left for their civill employments in their particular Callings, which in their place and order are to be done alſo, but that they ſhould endeavour to preſerve in themſelves a holy and ſpirituall diſpoſition towards that duty, and all other duties of the like nature, that ſo they may be ready upon all occaſions, ordinary and extraordinary, publique and privat, to draw nigh to God in the performance of them.

Object. But doth not this derogate from the honour of the Spirit?

Anſ. No more then the working of particular & next cauſes do from the univerſall cauſe, which ſeldom or never produceth particular effects without a concurrence of particular cauſes. e. g. The Sunne is the univerſall cauſe of all the fruitfulneſſe of the Earth,Vide Bridge Overflowings of Chriſts fulneſſe, p. 31, 32. yet it doth not produce that fruitfulneſſe without the help of man: So here, the Spirit of God is the univerſall cauſe of all the ſpirituall actings of the Saints, yet he doth not ordinarily produce thoſe actings without the concurrence of thoſe gracious habits are wrought in their hearts in their converſion. Nay, the concurrence of ſuch particular cauſes with the univerſall cauſe, can be no diſhonour to it, in regard that they doe not act by themſelves properly, but together with and from the influence and vertue of the univerſall, without which they could doe nothing, John 15.5.

The ſeventh Ground on which people build their neglect of duties, is this, That the performance of duties and uſe of Ordinances, p. 40is more legall then Evangelicall, looking more to a Covenant of workes then a Covenant of Grace; engendring to bondage, where as the Goſpel gives more grace, and affords more liberty, looking more to beleeving then working.

Anſ. The whole frame of this Argument is carnall, and ſavours too much of the fleſh, and very much nnbeſeeming thoſe that would have the world to look upon them as more then ordinarily ſpirituall, and ſuch as have attained to greater enjoyments of God then others. My Reaſon is this, Becauſe thoſe perſons that enjoy moſt of God, and live higheſt in the Spirit, have their hearts moſt enlarged and carried out in communion with God in Ordinances, and eſpecially that of prayer, ſo that I may truly affirme it, A man of moſt grace is a man of moſt prayer, but a man of leaſt grace is a man of leaſt prayer. And wee have a ſingular evidence of it in the Apoſtle Paul, who was as Evangelicall a Chriſtian, and lived as highly in God (I ſuppoſe) as any that now caſt off Ordinances, how exceedingly was he given to prayer, how much was he in that duty as well as in other duties; but in this of prayer he was more then ordinary, ſo frequent, as if he had leaſure for no other employment, and tooke delight in nothing elſe. And hence it is, that he ſaith oftentimes, that he prayed without hhRom. 1.9. Col. 1.3.9. 2 Tim. 1.3. Phil. 1.4. Philem. v. 4. 2 Theſſ. 1.11. 1 Theſſ. 3.10.Rom 1:9Col 1:3Col 1:92 Tim 1:3Phil 1:42 Thess 1:111 Thess 3:10ceaſing, that he prayed alwayes, that he prayed exceedingly night and day, with divers! ſuch like expreſſions. And as it was with this pretious ſervant of Chriſt, ſo it hath been with the moſt eminentſt beleevers in all Ages, ſo far have they been from looking on performance of holy Duties, as Legall Services, and engendring to Bondage.

2. But ſecondly, if wee diligently obſerve the Tenor of the Goſpel, and new Covenant of Grace, ſhall we not finde that they call upon beleevers for the ſtricteſt and moſt exacteſt performanees of the duties of Gods worſhip, not allowing beleevers to live in the willing neglect of any known duty towards God, or man, or themſelves; if wee are not convinced of it, let that notable place of Tit. 2.11, 12, 13, 14. be conſidered, where the Apoſtle ſhewes, that the Grace of God that bringeth ſalvation, viz. the Miniſtery of the Goſpel and new Covenant, that worketh grace inſtrumentally in mens hearts, and revealeth the freelove of God through Jeſus Chriſt, to ſinners, hath appeared to all men, teaching us, that denying ungodlineſſe and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent world: i. e. ſoberly p. 41in reſpect of our ſelves, righteouſly or juſtly in reſpect of men, and godly or holily and religiouſly in reſpect of God. In which words I conceive are wrapt up the whole duty of a Chriſtian as it reſpects the firſt and ſecond Table. This is the Doctrine of the Goſpel, or new Covenant of grace, not of the Law, or Covenant of workes: And the Apoſtle in the 14. verſe goes on to amplifie it, by ſhewing one chiefe end of Chriſts comming into the world was, to redeem them from iniquity, and to 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 onelyonly 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.Titus 2:14Rom 6:142 Tim 2:191 John 3:3Rom 6:1Rom 6:2for 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. Tit 3.8. 2 Cor. 7.1. Phil 3.13, 14.1 Pet 1:141 Pet 1:15Titus 3:82 Cor 7:1Phil 3:13Phil 3:14 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 p. 42priviledge, 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.John 6:291 John 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 p. 43may 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 Honycomb. 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. 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.

p. 441. 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 onelyonly 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, onelyonly 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 p. 45adds 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, onelyonly 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 p. 46alone 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 anointing which yee have received of him, abideth in you: and yee need not that any man teach you: but as the ſame anointing teacheth you of all things, and is truth, and is no lie: and even as it hath taught you, ye ſhall abide in him, 1 John 2.27.

And I ſaw no Temple therein; for the Lord God Almighty, and the Lamb are the Temple of it, Rev. 21, 22.

And the Citie had no need of the Sunne, neither of the Moon to ſhine in it: for the glory of God did lighten it, and the Lamb is the light thereof. Verſ. 23.

Anſ. Much might be ſpoken in anſwer to ſuch as produce theſe and the like Scriptures for the ceſſation of Goſpel-ordinances; but I ſhall ſtudy brevity, and referre all to two heads.

1. Show what I conceive to be the proper meaning of theſe texts of Scripture.

2. Give in the joynt conſent of the moſt judicious and godly Authors with it, that have written on theſe Scriptures.

Touching the firſt, I ſuppoſe that the holy Ghoſt in the forementioned Scriptures, doth not in the leaſt, mean or intend, that the Word, Ordinances, and Miniſtery, appointed and inſtituted by Jeſus Chriſt in the dayes of the New Teſtament for the Saints to make uſe of, ſhould be laid aſide, and not at all made uſe of, becauſe I have ſhewed in my Quaeries, that in the pureſt Goſpeltimes, Chriſt will have Ordinances, and Officers to adminiſter them, and Saints to enjoy them, though in a purer manner then they have been, or poſſibly now are; but I conceive he meanes, that Chriſt himſelfe will be their Teacher in the new ſtate of his p. 47Church, in the uſe of theſe his own meanes he hath inſtitured and appointed. And this teaching of Chriſt, the King and Head of his Church, will be, I conceive, divers wayes.

1. By giving the Saints a greater meaſure of the Spirit, and a more nearer communion and fellowſhip with himſelfe then formerly, the fulneſſe of God ſhall be more brought into their hearts by the miniſtery of the Spirit; and then Chriſt ſhall be all in all indeed: not all without all, but all in all, that is, all in all Saints, and all in all Ordinances, and all in all duties, and all in all mercies; ſo that nothing ſhal be lifted up, acknowledged and exalted, but Chriſt alone, and the Father in him.

2. By making the Saints to be ſo wiſe and underſtanding to ſalvation, that they ſhall not hang or pin their faith upon the Authority of men, the Authority of Parliaments, Councels, Synods, Conventions, Dictates, Decrees, Iudgements of men, though never ſo wiſe, learned godly, but they ſhall cleave to the Authority of the Scriptures …, and reſt upon the teachings of the Spirit in the Word, who is alone the infallible teacher and revealer of the mind of Chriſt.

3. By clearing tho truth made known by outward inſtruments, after ſo ſure a… …tain a manner by the Spirit inwardly, that the outward teaching ſhall be as no teaching in compariſon of the inward operation and concurrence of the holy Ghoſt perſwading of them, as the Samaritans when they came to Chriſt himſelfe upon the report of the woman that had been with him, they got ſuch ſatisfaction from him, that they ſaid, Now we beleeve, not becauſe of thy ſaying, for we have heard him our ſelves, and know that this is indeed that Chriſt, Joh 4.42. Even thus doubtleſſe, will the Lord Jeſus deale with the Saints when thoſe gloririous times come, he will by his Spirit inwardly ſo make known the myſtery of the Goſpel preached outwardly, that they ſhall ſay to thoſe that are his inſtruments, Now we beleeve and underſtand, not ſo much becauſe of your ſaying, as that we have heard him ourſelves teaching us inwardly by his Spirit. This I take to be the ſcope and ſenſe of thoſe Texts of Scriptures, not a taking away the uſe of ordinances, but a more ſpirituall and fuller enjoyment of God and Jeſus Chriſt in them.

2. Touching the judgement of the godly agreeing with me herein, take a few in ſtead of many that might be alledged.

1. Pareus, that famous and judicious. Writer, in his Commentary p. 48on Heb. 8.11. hath theſe words: Non itaque hinc recta conficiunt fanatici, miniſterio Eccleſiae opus non eſſe in novo Teſtamento, quo …am ad complement um tanta luck Deus in huc vitae per miniſterium Evangelii nos preparat. Fides enim eſt … auditu, auditus per verbum Dei; Ideo dedit Chriſtrs alios Apoſtolos, alios Doctores, ut Eccleſia exedificetur ad perfectionem futioram. Ʋtrumque docet Scriptura, omnes docert à Deo, & omnes debere audire, legere, meditare ſcriptur as & verbum Dei. Itaque promiſſiones non evertunt praecepta; neque poſitae cauſa prima tolluntur mediae. Ut enim non ſequitur, Deus omnes paſcit, ergo non opus eſt pane & agricultura, per haec enim media Deus paſcit. Ita non ſequitur Deus omnes docet, ergo non opus eſt verbe. Per verbum enim auditum & praedicaetum omnes doret. The interpretation is this; Therefore thoſe brain-ſick men doe not rightly gather that there is no need of the miniſtry to the Church in the times of the new Teſtament, becauſe God to the compleating of ſo great light in this life, doth prepare us by the Miniſtery of the Goſpel; for faith comes by hearing, and hearing by the word, Rom. 10.17. Therefore Chriſt gave ſome to be Apoſtles, others to be Teachers, that the Church might be built up to future perfection. And the Scripture doth teach both, viz. all to be taught of God, and all ought to heare, read, meditate on the Scriptures and word of God. Therefore the promiſes doe not overthrow the commands and precepts, nor the firſt prime cauſe take away the meanes: For as it doth not follow, that becauſe God feedeth us, therefore there is no need of bread nor husbandry, or tilling and ſowing the earth; for by theſe very meanes God feedeth us; ſo it doth not follow, becauſe God reacheth all, therefore there is no need of the Word: for by the Word heard and preached he teacheth all.

Thus we ſee by a little, how the judgement of this famous Writer joynes with us in what was formerly delivered touching the true and genuine ſenſe of thoſe Scriptures; he hath much more in the ſame place upon his ſolution of divers queſtions to this purpoſe.

So learned Hyperius in his Commentary on this place of the Hebrewes, is ſo full and copious, that I hardly know any have written more largely on this ſubject (unleſſe it hath been in a Treatiſe by it ſelfe) anſwering all objections againſt it, which would be too much to tranſcribe in this place.

p. 492. For that place of 2 Pet. 1.19. many of the Ancients have underſtood it of the ſtate of glory: but learned Gerard in his Expoſition of the words, ſhewes it to be underſtood of Goſpeltimes here. Sed per diem illuceſcentem & Phoſphorum orientem rectiùs intelligitur uberior, perfectior, clarior, & magis explicata Chriſti & myſteriorum divinorum cognitio. And this hee proves by five Arguments, but yet reproves thoſe that would hereby lay aſide the Scriptures, and look upon them as unuſefull to them, when the Day-ſtarre is riſen in their hearts; conſidering the whole ſtate of the New Teſtament-light, is no other to that of glory, then the midnight is to the noon-day; and eſpecially becauſe that the dawning of the day, and the ariſing of the Dayſtarre in our hearts, ſpoken of here, is meant of the Miniſtery and Doctrine of the Apoſtles, who were the beſt interpreters of the Prophets, Chriſt himſelfe having (before his aſcenſion) opened their underſtandings to that end, Luke 24.44, 45. Sic ergo ſermonem Propheticum comparat Apoſtólus lucernae tempore noctis lucenti; Apoſtolicum vero ſermonem, ſeu Evangelii in N. T. praedicationem comparat Lucifero & diei plenam lucem adferenti, & hac ratione majorem doctrinae claritatem N. T. tribuit. And thus Piſcator, Beza, and others underſtand the place; ſo that beleevers are to have reſpect to the Scriptures alwayes, both of the old and new Teſtament, and not to caſt off the uſe of them, as ſoon as the Day-ſtarre begins to riſe in their hearts, that is, ſo ſoon as they come to underſtand or attaine a more cleare knowledge of the doctrine of the Goſpel, or ſalvation by faith alone in Chriſt crucified, by the miniſtery and teaching of the Spirit.

3. Concerning that Text of 1 John 2 27. in my judgement Calvin and Beza ſpeake out the proper ſenſe of the place,Vide Bee. Annot. Calv. in loc. ſaying, That the Apoſtle in theſe words, onelyonly ſignifieth to thoſe he wrote, that they were not ſo ignorant as to be taught ſuch things as were unknown to them, or that hee propounded ſuch things to them, as the Spirit of Chriſt which they had received into their hearts, did not readily prompt and make known unto them. And therefore faith Calvin, Frantick men doe raſhly from hence ſeek to ſhut out of the Church the uſe of the publique Miniſtery. For in that the Apoſtle ſaith, that they are taught in all things by the Spirit, it muſt not be generally taken, but reſtrained to the circumſtance of the preſent place, &c.

4. As for that of Revel. 21.22, 23. though the moſt (both p. 50Ancient and Modern) Writers, doe underſtand it of the Church Triumphant hereafter in glory; yet M^r Brightman and others, take it to be meant of the glorious times of the Church here on earth, when the Jewes ſhall be called, and come to their full glory in Goſpel-enjoyments. At which time the worſhip that ſhall then be in uſe, ſhall be moſt ſimple, and moſt pure, &c. Let the Jewes (therefore ſaith he) hearken to this, and let them not expect the re-edifying of a new materiall Temple amongst them any longer, as they have done to this day fooliſhly and perverſty, but let them breathe and bray with their hearts & hearty wiſhes ter the right manner of worſhipping God, which ſhall not ſtand in need of any Temple: Let them long with hopefull hearts to ſee Almighty God himſelfe, and the Lamb converſing among them; in reſpect of which glory, they ſhall judge whatſoever can be framed by the policie of men, are but vile and nothing worth. And then afterward upon the 23. verſe. Now theſe things (ſaith M^r Brightman) are not ſpoken to this purpoſe, as if there ſhould be no uſe at all of the Scriptures, but becauſe all men ſhall be ſo able to underſtand the will of God at this time, as if they had no need to be brought to knowledge by the reading and ſtudying of the Scriptures, or any other holy bookes which help to open them.

To this agree M^r Bernard on the Revelations, with M^r Burroughes on Hoſea, and divers other late Writers.

10. Laſtly, though ſome of thoſe that renounce Ordinances, will make uſe of Scriptures, ſo farre as they conceive will advantage their cauſe, (as is the property of all Heretickes to doe) yet for the moſt part ſuch perſons wholly renounce them, calling it a dead letter, a common writing, of no more value, truth and authority, then the writings and ſayings of other Saints, containing in them many weake, ſilly, vain, groſſe, and contrary things, and therefore not to be made uſe of, eſpecially by grown Chriſtians, as a Rule to guide them; but the Saints are to follow the dictates and teachings of the Spirit within them.

Anſw. 1. It ſeemes then that the Scriptures, or the word of God which was written by the holy Prophets and Apoſtles, (who were infallibly led and guided by the holy Ghoſt in the penning of the Old and New Teſtament, as I ſhall ſhew in the following Anſwers) will ſerve young Chriſtians turnes, and may bea help to ſuch as are poore, weake, low beleevers, Babes in Chriſt. Well then, they are ſome way uſefull: but why not as p. 51uſefull and ſerviceable to**S. Seripturae uſū ſui et neceſſitatem non tā tion rudibus & Alphabetarils in Chriſtianiſmo, ſed & perfectioribus ac regenitis paſſim commendat, nec tantum in vetere, ſed etiam in novo Teſtamento quemadmodum ex multis Scripturae locis & exemplis liquet. Synopſ. pur. Theolog. old men in Chriſt, to ſtrong and well grown Chriſtians, as to them that are weak? Nay, is it not evident, that not onelyonly the moſt eminenteſt Saints before Chriſt came into the world, as David, Daniel, &c. but after Chriſt was come, made uſe of the Scriptures, as their rule and guide in knowing and doing the mind and will of God. Let us make a tryall.

1. The Apoſtles, though they had ſuch a fulneſſe of the Spirit powred out upon them, Acts 2. yet they made uſe of the Scriptures, Peter did, 1. Pet. 1.10, 11, 12. and chap. 2.6. and 2 Pet. 1, 20, 21. and chap. 3.16. And the Apoſtle Paul, who was caught up into the third heaven, (whoſe divine enjoyments were ſo great, that few could match him) he made uſe of the Scriptures, Acts 17.2. Rom. 1.2.4.3.9.17.10.11.11.2. Gal. 3.8, 22.4 30. 1 Cor. 15.3, 4. 1 Tim. 5.18. So the Apoſtle James he made uſe of them, Jam. 2.8, 23, 4.5. So the Evangeliſts, we read how often they quoted the Scriptures. So Apollos was mighty in the Scripture, Acts 18 24.28. So the Bereans, they ſearched daily the Scriptures, and were highly commended for it, Acts 17.11. Yea, the Lord Jeſus Chriſt himſelfe, (our alone bleſſed Saviour) made uſe of the Scriptures often, as we finde Iohn 7.38. Luke 4.18. Luke 20.37. Matth. 21.42.22.29. Luke 24.27, 32, 45. Neither did Chriſt and his Apoſtles make uſe onelyonly of the Scriptures for their own uſe, but charged others to make uſe of the Scriptures, and thoſe alſo that were no mean Chriſtians, but ſuch as had attained a great meaſure of the Spirit. That they gave the Saints in charge to make uſe of the Scriptures, is evident from Iohn 5.39. Col. 3.12. Rom. 15.3, 4. 2 Tim. 3.14, 15, 16, 2 Pet. 1.19.

That they were no mean, but well grown Saints, and ſuch as had attained to a great meaſure of the Spirit, is alſo evident from the Epithites the Apoſtles give them.

1. For firſt, they ſtile them ſuch, whoſe faith is ſpoken of throughout the whole world, Rom. 1.8. foreign.

2. Such as were wiſe men, 1 Cor. 10.15. I ſpeak foreign, that is, ſapientibus, to wiſe men.

3. Such as were perfect, Phil. 3.15. Let us therefore as many as be perfect, foreign.

4. Such as had received foreign, i. e. Like pretious faith. 2 Pet. 1.1.

p. 525. Such as were ſtrong men in Chriſt, foreign, 1 Iohn 2 14.

6. Such whoſe faith did grow exceedingly, foreign, 2 Theſ. 13.

So that by all this it plainly appeares, that the Scriptures are uſefull to all the Saints, high as well as low, ſtrong as well as weake, wife as wel as ſimple, yea every way able to furniſh foreign, the man of God himſelfe, or inſtruct him perfectly, as the wordaaforeign. ſignifies. 2 Tim. 3.17. to every good worke; and therefore it's a fond and idle thing in any to ſay, that any of the Saints, while they are here in via, are above the uſe of the Scriptures.

2. Whereas they ſay, the Scriptures are not to be a Rule for the Saints to walk by, in matters of faith & practice, becauſe they are a dead letter, common writings, containing in them many weak, filly, yea groſſe contradictions, &c. I anſwer, This is blaſphemy againſt the holy Ghoſt, (that was the Author of them, 2 Pet. 1.21.) in a high degree: For it's as cleare as the Sunne, to any but thoſe whoſe eyes are ſhut up, that the Scriptures are without imperfection, without weakneſſe, vanity orbbVid. Roberts Keye of the Bible, p. 38. to 49. excellently clearing and freeing the Scriptures frō contradictions in themſelves. contrariety, being inſpired by him who is Perfection it ſelfe, 2 Tom. 3.16. Now if they be inſpired of God; then they muſt needs be the moſt excellent of all other writings, both for verity, purity, certainty, efficacy, perfection & perpetuity, as were eaſie toccRead Maſter Traps Theologia Theologiae, or the true Treaſury. demonſtrate, which made one to call the Scriptures, Liber Librorum, the Book of Books; in compariſon of which all other are butddSibyllae folia, Luciani libri, imò ipſae Aeſopi Fabulae, vanitas vanitatum. leaves, fables, trifles, vanity of vanities, &c. which drew this ſaying fromeeAuferantur de medio chartae noſtrae, procedat in mediū codex Dei. In Pſal. 57.Ps 57 Auſtine of old, Away with our writings, that room may be made for the book of God: and that of renownedffEgo odi me è libros, & ſaepe opto eos interire &c. In Gen. Luther, I heartily hate mine own bookes, and could wiſh them out of the world, becauſe I feare they keep men from ſpending ſo much time from reading in Gods book, the onelyonly fountain of all the wiſdome. Now if the Scriptures are ſo excellent, ſo perfect,, why ſhould they not then ſerve to us as a Cauon or rule to walk by, in things that are both to be beleeved and practiſed?

Object. But they are a dead letter.

Anſ. And why ſo? Are the words of theggWe muſt never abſtract the Scripture from that Spirit of God which is alwayes in it, and with it, as a clear and ſufficient witneſſe of it, and as the very life and ſoul of it; whereas you with the Papiſts take the Scripture for no other but as a bare letter, or bark of a tree, or dead corps without any divine ſpirit in it. Mr. Burious Reply to a Relation of the Conference between the laſt Archbiſhop of Cant. and Fiſher the Ieſuite. For even as the veines in a natural body, do carry and convey in them the life blood; and as the arteries do contain in them thoſe animall ſpirits conveyed from the head to all the members, whereby they are vegetated and moved: ſo the Scriptures, and every part of them have in them the Spirit whereby they are quickned, and which is in them, as the light in the body of the Sun, their proper light, &c. p. 151. living God dead p. 53words? Are they not ſpirit and life? Iohn 6.63. Are they not quick and powerfull, ſharper then a two-edged Sword, piercing even to the dividing aſunder of Soule and Spirit, and of the joynts and marrow, and is a diſcerner of the thoughts and intentions of the heart, Hebr. 4.12. How are they then a dead letter?

Obj. But they are full of contradictions, leaving men ſtill in the dark, and under uncertainties.

Anſw. If we apprehend any darkneſſe or contradictions in the Scriptures, the fault is ours, and not theirs, 'tis defectus vaſis, non fontis: There is a ſufficiency of light that accompanies and ſhines forth in the Scriptures continually; but that we cannot ſee it, is becauſe we come to it with blind eyes, Not habemus non limpidos, ſed lippos oculos, as Aquinas notes on Coloſſ. 2.3. There are unſearchable treaſures of wiſdome and knowledge in the Scriptures, as there is light in the Sunne beaming forth to the world; but that men cannot diſcerne it, is from their own darkneſſe and not the Scriptures. How mach the blinde Papiſts have urged the obſeurity of the Scriptures againſt our Writers (the better to keep up Antichriſt on his throne by keeping the vulgar people in ignorance, through prohibiting and forbidding them to read the Scriptures) and how abundantly they have been confuted, ishhIt is true, the Scriptures are obſcure and difficult, but not all, nor to all, nor alwayes. 1. All the Scriptures are not difficult and obſcure, every part of them is not invol…d in obſcunity, 2 Pet. 3.16. theſe things thas areneceſſary to ſalvation, are plainly ſet down. 2. Thoſe places in the Scripture that are obſcure, are not ſo to all perſons, but as the ſame Apoſtle ſaith, they are ſo to the unlearned and unſtable, that is, to them that are meere Naturals, or Animals, 1 Cor. 2.14. Such as want the aſſiſtance of the Spirit to give them underſtanding. 3. Neither are they obſcure alwayes: For thoſe that are dark to day, and cannot underſtand the mind of God, may have it revealed and made known to them to morrow. Vide Langfords Enquiry after verity.2 Pet 3:161 Cor 2:14 plain to thoſe that have any acquaintance with their controverfies. Admirable things have been done in this Age this way, both in Latine and Engliſh, ſo that people are left without excuſe herein.

And as for contradictions in the Scriptures, it is from the ſame ſpirit of falſhood that acts and workes in men to ſpeak ſo diſgracefully as they do of them. For how can the moſt High, who is the Author of the Scriptures, and in whom is no darknes at all, Iohn 1.5. be the God of truth and falſhood together; and it, muſt of nececeſſity follow, if the Scriptures ſpeak plain contradictions that either Jehovah could not, or that he would not ſpeake ſo expreſly p. 54as to have his minde knowne by his creatures, though he call upon them to look after it, which is blaſphemy in a high degree. It were to be wiſhed that Chriſtians would come to the Scriptures with leſſeiiCum corde noſtro nos concordemus: Et Scriptura ſancta an nulla parte diſcordat. Aug. diſcord in their own hearts, and a greater ſenſe of their own perſonall darkneſſe, weakneſſe and infirmity, that they may crave the divine aſſiſtance of Chriſt, to open their underſtandings, and take more paines to find out the mind of God by comparing one text with another, thoſe that are more obſcure with thoſe that are cleare, and weigh circumſtances, Antecedentia & Conſequentia. i. e. what goes before, and what followes after the text, which would very much help them to know what the mind of God is in it, and not preſently fallkkDeus bone! in veritds ipſa quae eſt Author Scripturae, an ſpiritus ſanctus à quo acti fuerunt ſancti Dei illi homines loquentes & ſcribentes, anſacra ſcriptura tota divinitus inſpirata ſibi contradicere poteſt. Tum enim Deus cjuſque ſpiritus ſimul veritatis & mendacii ſpiritus eſſet, et divinae hujus veritatis pars une neceſſariò vera, …era neceſſariò falſa eſſet, cum coniradicentium unum ueceſſariò vervm alterum falſum ſit. Vid. Sharph. Symphon. in Epiſt. foule on the Scriptures themſelves, as affirming and denying one and the ſame thing. But this is the miſery of this age, that as Auſtine once ſpake of the Manichees, ſo may I of people now, that they wil not ſubject their opinions and judgements to the Scriptures, but would ſubject the Scriptures to their opinions. Such places as have but the leaſt outward appearance or ſhew to make for them, thoſe they will cleave firmly to, but ſuch as directly ſpeak againſt them, they throw away and cry out of contradictions, when the difference all the while is in themſelves, and not in the Scriptures.

3. Laſtly, whereas they ſay the Saints are to follow the private and ſecret Dictates and Teachings of the Spirit within them, and conforme to them as the onelyonly guide and Cynoſura of all they beleeve and practiſe, and therefore are to take no notice of the Scriptures.

I anſwer in the firſt place, that ſuch that ſo reaſon, cannot free themſelves of horrible ſlighting the ſacred word of God, and derogating in a high degree from the excellency and authority of it: and I feare the guilt of this evill will one day lye heavy on their ſoules and conſciences, though now they make nothing of it. For if the contempt of Civill Lawes, and Statutes of earthly Princes and States, when they are printed and publiſhed for the better regulating of Common-wealths, and to which all are bound to yeeld ſubmiſſion and ſubjection, that there may be no Tyranny nor Anarchy; I ſay, if the caſting off of ſuch Lawes, and refuſing to ſquare their outward actions in civill affaires, to make our own wills our lawes to guide us, bee lookt upon as a matter ſo heynous, and deſervedly puniſht, what ſhall p. 55we conceive then will be the condition of thoſe that caſt off the Book of the Scriptures, wherein God hath ſet down his Lawes and Statutes to order all States and Common-wealths in generall, and men and women in particular, in their walking before God, as the Apoſtle faith, in Heb. 12.25. If they eſcaped not, who refuſed him that ſpake on earth, much more ſhall not wee eſcape, if we turne away from him that ſpeaketh from heaven. And where is the voyce of God now from heaven, but in the ſacred Scriptures?

2. To lay aſide the Scriptures, and truſt meerly to the Spirit, is not this a down-right ſeparating and dividing what GOD hath joyned together and made one? The Scriptures which are the very Word and Minde of God, have in every part of them, the Spirit, whereby they are quickned, and the Spirit is in them as light in the Sunne, and we may as eaſily ſeparate the light from the Sunne, as the Spirit from the Scriptures. For as the Sunne would ſoon ceaſe to be, if the light and heat were gone, or taken from it: ſo here, if the Spirit ſhould ceaſe from the Scriptures, they ſhould ceaſe to be the Word of God, which cannot be, in regard that Gods Word endureth for ever, Pſal. 119.89. and Mark 13.31.

3. If the Scriptures muſt be laid aſide, and men truſt to the private Dictates of the Spirit, as they ſay, which way and how will they be able to confute thoſe that are unſound in the Faith? now will they ſtone**Lapidandi ſunt haeretici ſacrarum literarum argumentis. Athan. cont. Ari. or. 2. Heretickes but by Arguments from the Scriptures? For others will as ſtrongly pretend to the enjoyment of the Spirit, and to receive from the Spirit what they hold, as thoſe that are found. e.g. If one ſhould come and preach ſalvation by the workes of the Law, or a mans own righteouſueſſe, and not by the righteouſneſſe of Chriſt, or of faith in Chriſt, and ſay, The Spirit perſwades him hereunto; who can contradict him, if there be no Scriptures or word of God written, to ſhew him the minde of God to the contrary, but onelyonly the ſecret and inward teaching of the Spirit? And ſo I might inſtance in many other particulars.

4. Beſides, what if you be deceived, (as nothing is more certain) and in ſtead of the teachings of Gods Spirit, it be the teachings of your own deceitfull and corrupt heart, or the actings of that foule Spirit the Devill, that oftentimes changeth or tranſformes himſelfe into an Angel of light, on purpoſe to deceive? p. 56What then? Now how will you diſtinguiſh between the Dictates of the one and the other, except by this,**Hincotiam apparet impietas ſententiae Libertinorum noſtri temporis qui ſe zelotas ſpiritus appellant. Quorum aliqui Scripturae ſacrae Grāmaticum & genuinum ſenſum zanquam literam occidentem ecclrſ. Nov. Teſt. inutilem contendunt, & neſcio quae pbanatica ſui cerebri ſomniaſub ſpiritus titulo bominibus conantur obtrudere. Haec ſenteneia falſa & pernitioſa eſt, quia S. Script: neglecta nihil certi in religione Chri liana conſtitui poteſt, quum nullum foreign aut norma extra eam dari poſſit, quae à falſa perſuaſione, & erroris efficacia, quam Deus Evangelit contemptôribus tanquam juſtus Iudex ſaepe immittit, divinam veritatem diſtinguat; & quia ſpiritus ſanctus non niſt per verbam extermon & ſacram Scripturam in cordibus hominum ad ſalutem eſt efficax: nude & Paulus ſuitm miniſterium, Miniſterium Spiritus appellat, 2 Cor. 3. Vide Synop. pur. Theolog. p. 11. de S. Script. neceſſ.2 Cor 3 that the Spirit 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 p. 57unto 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 onelyonly 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 onelyonly 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 p. 58be 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 foreign & foreign 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.Ps 2:3 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 now dealing with the great and mighty ones of the earth, for their ſlighting of him, and rebellion againſt him: And why ſhould you be found in the number of them? you (I ſay) that have made profeſſion of him, and ſworne fealty to him? If ſuch ſhall have ſtripes that have not done their Maſters will, though they have been ignorant of it, what will become of thoſe then that have known it and yet have not done it, nay, wilfully neglected the doing of it? O conſider it betimes, for it's a fearfull thing to fall into the hands of the living God, Heb. 10.31. If thoſe that deſpiſed Moſes law died without mercy, &c. of how much ſorer puniſhment ſuppoſe yee ſhall they be thought worthy that trample under their feet the Sonne p. 59of God? &c. Can you think that your profeſſion of holineſſe, and pretence of living in God, can beare you out while your practice is clean contrary, uſing your liberty as an occaſion to the fleſh? O conſider whether you be not within the number of thoſe which are propheſied ſhall come in theſe latter days of the world in which we live.

1. Men that ſhall have a form of godlineſſe, The propheſie of the Apoſtle Paul.but denying the power thereof, 2 Tim. 3.5. that creep into houſes, and lead captive ſilly women, laden with ſinnes, led away with divers luſts, ever learning, and never able to come to the knowledge of the truth, verſe 6.7. reſiſters of the truth, as Jannes and Jambres, men of corrupt mindes, reprobate concerning the faith, who ſhall proceed no further, for their folly ſhall be made manifeſt unto all men, as theirs alſo was, v. 8, 9.

2. Men that deny the Lord that bought them, 2 Pet. 2.1.The propheſie of the Apoſtle Peter. that walke after the fleſh in the luſt of uncleanneſſe, that deſpiſe Government, preſumptuous, ſelfe-willed, and who are not afraid to ſpeak evill of dignities, verſe 10. that count it pleaſure to ryot in the day time, and ſport themſelves with their own deceivings, v. 13. that have eyes full of adultery, not being able to ceaſe from ſinne, beguiling unſtable ſoules, whoſe hearts are exerciſed with covetous practices, verſ. 14. that have forſaken the right way, and are gone aſtray, following the wayes of Baalam the ſonne of Boſor, who loved the wages of unrighteouſneſſe, verſe 15. that ſpeake great ſwelling words of vanity, and allure through the luſts of the fleſh, through much wantonneſſe, thoſe that were cleane eſcaped from them that live in error, v. 18. that promiſe them liberty, but in the meane while are themſelves ſervants of corruption, being overcome and brought into bondage, v. 19.

3. Men that have a Spirit of Antichriſt in them, The propheſie of the Apoſtle Iohn.that goe out from the Affemblies, and communions of the Saints, 1 John 2. 18, 19. that deny that Jeſus is the Chriſt, that deny the Father and the Sonne, v. 22, 23. that will not acknowledge J. Chriſt. to be come in the fleſh, 1 John 4.3. that are of the world, that ſpeak of the world, and the world heareth them, v. 5. that are not of God, and therefore will not heare thoſe that are ſent of God, being led by the Spirit of error, v 6.

4. Men that turn the grace of God into laſciviouſneſſe, The propheſie of the Apoſtle Iude.Jude 4. that are filthy dreamers, defilers of the fleſh, deſpiſers of dominion, and ſpeake evill of dignities, verſe. 8. that p. 60corrupt themſelves as bruit beaſts in what they know naturally, v. 10. That goe in the way of Cain, and runne greedily after the error of Baalam for reward, and periſh in the gainſaying of Core. v. 11. That are ſpots in feaſts of charity, feeding without feare, that are cloudt without water, carried about of winds, trees whoſe fruit withereth, without fruit, twice dead, plucked up by the roots, v. 12 That are raging waves of the ſea, foaming out their owne ſhame, wandring ſtarres, to whom is reſerved the blackneſſe of darkneſſe for ever, v. 13. with much more to this purpoſe, in v. 15, 16, 18. concluding all with this, that they are ſuch as**This place hath formerly been much abuſed by the Prelates and their creatures, and ſtill is by thoſe that have changed the Name, but not the Nature of them, applying it to ſuch as come out of Babylon, and from the mixtures and corruptions of man in the worſhip of God, to ſerve the Lord after his own minde and will, made known to them in the word, when the place is clean contrary to be underſtood and applied. ſeparate themſelves, viz. from the true ordinances, & from the comunion of the godly in the uſe of them, as may be gathered from the following verſes, 20, 21. being ſenſuall, having not the Spirit, v. 19.

Now whether ſuch as to this day (under a pretence of living in God, and enjoying Goſpel-liberty, doe caſt off the uſe of ordinances, deny Churches miniſtery, &c. and walk after the fleſh to the fulfilling of the luſts thereof, as they were wont to doe before they were firſt enlightned) be not ſuch as are before mentioned, I leave to any that are unprejudiced men to conſider.

Wherefore to draw to a concluſion of all, in regard that the will of Chriſt is, that we ſhould have compaſſion on ſome, making a difference, Iude 22.Jude 1:22thereby teaching us, that ſome may erre out of infirmity, and others out of wilfulneſſe, and ſo are not to be dealt with in the ſame way and manner: I therefore in the laſt place humbly deſire in the greateſt meekneſſe, and bowels of compaſſion, that ſuch who have been carried away with this error of the wicked (to renounce and caſt off the uſe of ordinances, and performance of duties which Jeſus Chriſt hath commanded to be performed) out of weakneſſe and infirmity, would be intreated timely to conſider the evil of ſuch a courſe and practiſe, how much it derogates from the honour of Chriſt, and happineſſe of their own ſouls, Deare ſouls for whom Chriſt died, and to whom Chriſt hath (poſſibly) many times made known the kindneſſe of his heart, I beſeech you weigh the former Conſiderations without prejudice, and then tell me whether you are not out of the way. Conſider the anſwers to the ſeverall grounds, upon which you p. 61build the leaving off the practice of duties and ordinances, and then ſee whether you have not cauſe to ſit down with Ephraim, and ſmite on the thigh, and ſay every one to himſelfe, What have I done? what an evill and bitter thing is this, that I have caſt off the wayes and meanes in which I formerly enjoyed ſuch ſoule-ſatisfying, raviſhing, melting communion with the Lord Jeſus, and the Father through him. Pray give me leave to demand ſeriouſly of you, whether it was not farre better with your ſoules, when you kept cloſe with God in the uſe of ordinances, and were ſtrict in cloſet converſes with your beloved, whether ſin were not more irkſome, tedious, grievous, but then ſome to your ſouls, then now it is? whether the Saints were not more amiable in your eyes then now they are, & comunion w^th them in prayer &c. a little corner of heaven in your apprehenſion? & the ſociety of the wicked more loathſome? whether you were not more tender in your conſciences concerning the commiſſion of ſin, and more afraid of diſhonoring God, then now you be? whether you were not more carried out and enlarged in doing of good, more ſpirituall in your walking, talking, affecting, acting, then now you are, more humble in your own eyes, and watchfull over your owne hearts, making conſcience of all your thoughts, words and wayes; whereas now you thinke there is no neceſſity of ſuch ſtrictneſſe, though the holy Ghoſt tells us, that as he that hath called us is holy, ſo ought we to be holy, and that in all manner of converſation, 1 Pet. 1.15, 16.

Now I beſeech you, deare ſoules conſider, can that poſſibly be the way of truth, the way to glory, that renders you worſe then you have been, more unholy, unſpirituall, uncircumſpect, unprofitable to Chriſt, then you were wont to be? I beſeech you deale plainly and impartially with your own ſoules; Don't you begin to find a change in your ſelves, in reſpect of the former particulars? & you can now diſpenſe with the duties of your relations both towards God and man, which formerly you could not in the leaſt doe. Now I pray conſider, can theſe things ſtand with a perſons living in God? Can living in God and living in ſin ſtand together? Can the Ark and D…agon ſtand together? O that ever Satan ſhould thus beguile any of your pretious ſoules. In my weake apprehenſion, the higher a perſon lives in God, the more holy he is the more like to God, the more crucified to ſin and the world, the leſſe deſirous of liberty to the fleſh, the more ſtudious of doing p. 62thoſe things that are pleaſing & acceptable unto God, through Jeſus Chriſt. And whereas many talk of their liberty which they have above others, when they have caſt off all duties and ordinances to live in God: I would fain know whether that liberty be not a lawleſſe liberty, and whether the excellency of a Chriſtian can poſſibly lie in it, or wheter living in God can ſtand with ſuch a liberty. If to live in God be to take liberty to thinke, and ſpeak, and doe as we our ſelves liſt, and to be without all check and controll in our way, both of God and Man; then wee may caſt away the Scriptures in deed, and all religion, and every one walk after the imagination of his own heart. But, deare ſoules, be no longer led away with ſuch deceivings and deceivers, that promiſe you liberty, but in the mean time are ſervants to corruption themſelves, and are overcome and brought into bondage, and ſeek to doe the ſame by you. O hearken no longer to their Syren-like Songs, but bow your eares to the voyce of Jeſus Chriſt, crying to you, Return, return, repent, repent, and doe your firſt workes, for I am married to you, I am loath the death of ſinners; why will you wilfully caſt away your pretious ſoules? Though you have dealt unkindly with me, and forgotten thoſe ſweet embracings you formerly enjoyed from me, when you made conſcience of the duties of my ſervice and worſhip, yet return, return, for I am a God that delighteth to ſhew mercy, and whom mercy pleaſeth: though you have in ſome meaſure denied my Name; and been aſhamed to own it before the Heathen, yet repent and doe your firſt works, and I will take you and bring you to my holy mountain, and you ſhall goe no more out and I will write upon you the Name of my God, and the name of the citie of my God, which is new Jeruſalem, which commeth down out of heaven from my God; and I will write upon you my new Name. Now the ſame bleſſed God, and our Saviour, that ſpake theſe words, ſet home theſe things upon your hearts, and make them effectuall for that end for which they were written. Amen.

FINIS.