〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR, Sovereign Balsam, Gently applied in a few weighty Considerations (by way of Quaerie) for healing the distempers of such Professors of Religion as Satan hath wounded and drawn aside (under the Notion of living in God) to the utter renouncing and casting off the use of Divine Ordinances, and Gospel-Institutions of Worship.  
With an Apendix by way of Postscript to such Professors, wherein the most principal grounds upon which they build their practice, are fully answered and removed.  
And a Catalogue of the errors that many of them hold since they left the Ordinances, discovered. As also a true Relation of God's extraordinary working upon one of this way very lately in Plymouth, to the sight of his error, for the good of others published.  
By Will. Bartlet, an unworthy Minister of the Gospel, and Lecturer at Bytheford in Devonshire.  Even from the days of your Fathers ye are gone away from my Ordinances, and have not kept them: Return unto me, and I will return unto you, saith the Lord of Hosts, etc. MAL. 3.7. Is there no Balm in Gilead? Is there no Physician there? Why there is not the health of the daughter of my people recovered? JER. 8.22. Brethren, if any of you do err from the truth, and one convert him; let him know that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hid a multitude of sins. IAM. 5.19, 20. 
Imprinted at London by G. Dawson, for Elizabeth Overton in Popes-head Alley, near the Royal Exchange. 1649.   

TO ALL THE CORDIAL Friends, and sincere lovers of the Lord JESUS and his ZION.  
PRECIOUS SOULS,  
YE cannot be ignorant how the prophecies of old, 
a 2 Tim. 3.1 ad 10. 2 Pet. 2. per tot. 1 Joh. 2.18.22. Judas 4. ad finem. Matth. 24, 24, 25, etc.  mentioned by the holy Apostles of our Lord and Saviour Jesus Christ; yea by Christ himself, concerning the perilousnesse of the last days, in respect of the evils both of opinion and practice, that should be broached and embraced by all sorts of people in them; are now in our times abundantly fulfilled; wherein there is as much difference, and as great variety, (if not greater) between men in their opinions, as there is between them in their fashions, which I find to be 
b Sic etiam in cunctis Angligenis, tanta vestium varietas & asperitatis multiformitas inolevit ut neutrius generis paenè quilibes censcatur, ex qua re bene prophetavit tempore Regis Etheldredi, etc. Anony.  prophesied of also, many hundred years since, touching England: and like as men's fashions in their apparel, diet, and behaviour, are some of them more monstrous, odious and loathsome than others; so are their opinions in Religion, and matters of Doctrine and Worship: and so blasphemous, abominable, and damnable, are some opinions and practices now in England, as that nothing but the patience of an infinite God could possibly suffer them to have any longer a Being amongst us. How were the Churches of Christ weakened and endangered by such Pests in the Primitive times? What a many 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Antichrists were there then? 1 john 2.18. What a many false Christ's, false Apostles, false Prophets and Teachers, selfe-lovers. Sin-lovers, and lovers of pleasures more than lovers of God, going up and down deceiving poor souls, especially poor silly women, that were always learning, but never came to the knowledge of the Truth, 2 Tim 3.6. who were not only resisters, but subverters of the faith delivered once to the Saints, Judas 3.4. And is it not so at this day? Are nor the Churches of Christ as much posered and endangered now through such false Christ's, false Apostles, false Teachers, etc. mere Antichrists, that have a form of godliness, but deny the power thereof. The Lord Jesus (the great Shepherd of his sheep, Hebr. 13.20.) hath but newly recovered his poor afflicted weatherbeaten Lambs, from bloody Cavalerisme, tyranny and oppression, but forthwith their souls are assaulted with 
d Beza translates it Spiritual malices, the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spiritualness of evil and wickedness; carnal wickednesses are inferior to spiritual, which ocupieth the highest part of the Soul, etc. and are not laid out in carnal passions and concupiscences, etc. Lawr. Com. and War with Angels. p. 5.  spiritual wickednesses in high places, Eph. 6.12. Some read it, In high places; but I suppose it may be read better, in heavenly places, or things, as 
e The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sublimi, saith Beza, but it signifies heavenly, as in the Margin of your Bibles, which may have relation to things as places, and then it shows the things about which his malicious studies are conversant, that is, to take all heavenly things from us, and to deprive us of whatsoever is heavenly. id. ib.  some observe on the place. If the differences amongst us, touching men's opinions and practices, were only about such things as are not much material, or were not at all determined in the Scripture, or after such a manner as is dubious not only to particular persons, but whole Churches of Christ, the matter were not great; for God is infinitely wise herein, and in my weak apprehension, hath left these things so, that thereby there might be occasion given the more to exercise our Charity, Patience and Humility one towards another. But when they shall grow to such a height, as to call into question fundamental truths, and not so much to question them, as flatly to deny them, and to pluck up the foundation itself; then 'tis high time for us to look about, & not only to hold fast, that no man take our Crown, but to 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. ut fitis propugnatores fidei. uti Hen. Steph. in verb.  contend for the faith once delivered to the Saints, Judas 3. And is it not thus with us at this 
g Who can number the dust of Atheists, Papists, Heretics, Hypocrites, or measure the spacious Globe of mere Formalists, or self-condemned Apostates? Barl.  day? Don't we see that men are not ashamed to write and speak against the Divinity of Christ, and the Scriptures, against the Deity of the Holy Ghost; yea, how they deny the Trinity, and plead for these very abominations that are (without controversy) odious and loathsome both to God and good Men 
h A catalogue of some of which abominable errors held by such as cast off the use of ordinances you shall find set down in the end of the Book. . Now concerning errors in Doctrine, I have not so directly to deal with, in the following Discourse (though my soul bleeds to consider the dishonour comes to the Lord Jesus by them,) but those which more especially concern Worship, and not every petty error here neither, but the grand and capital one, and that wherein I judge all error of Doctrine and Apostasy at last to terminate, viz. the Renouncing and casting off, of all Duties and Ordinances, or Institutions of Divine Worship, ordained by Christ himself to be observed in the days of the New Testament; unchurching the right constituted Congregations and Assemblies of Zion, dna plucking up the public Ministry of the Gospel by the roots, and this not so much in some respect (as those that are called Seekers, who deny public Churches, Ministry, etc. for want of Apostles, and other like extraordinary gifted men to administer, etc.) but absolutely looking on the performance of Duties, and use of Ordinances, Ministry and Churches, as poor, low, weak Dispensations, Childish things, not fit for such as live in God to stoop so low, as to make use of. And so under a pretence of living in God, they teach poor, weak souls, that there is a life to be attained unto, wherein they may live 
i That there is a life to be obtained by Believers here on earth, that is above ordinances, is not denied. But that this life is without ordinances altogether, when they may enjoy the use of them, and that puts them necessarily upon the renouncing and casting them off, is that which we flatly deny, as being contrary not only to the sacred Scriptures, but experience of the soundest Christians, as I have showed in the following Discourse.  without the use of Ordinances, or performance of Duties, without observation of the Lords day, or Sabbath, without Church-fellowship, without instructing their children in the knowledge of the Scriptures, without craving a blessing on the Creature when they make use of it, or returning thanks for it. And that which is most abominable, that they may attain and enjoy such a liberty, as to be under no law, but that of the Spirit, as they say, and so may perpetrate any impiety, without control, or check of God or Man; for they live in God alone, and so are above all things here below: & so would make a persons living in God, & living in the practice of sin, to consist & stand together. These are the men that the following Discourse concerns, and whom I cannot but look on (especially those of them that out of a professed judgement, and fixed self-will, do in a high and peremptory manner proceed in their way) as the dangerous pests that can be, both to the State, as well as to Religion; for take away true Christian Religion, or the true worship of God, and power of godliness out of a State, or Commonwealth, and what do you therein but as it were take the soul from the body: For what is the sincere practice of sound Religion and godliness in a State, but 
k There is nothing in a true Christian Commonwealth that can only direct itself to the benefit of State only, but that Religion must be also respected, the care of State being but the By, and Religion the main of every Christian intendment. And there fore oftentimes even in those things which seem most properly to concern the State, is Religion in them most regarded; the care of State in respect of Religion, being like the care of our bodies, for which holy men care, but so only as for the houses of their souls. etc. Levers History of the Defend of the Cath Faith.  the life and soul of it? Let that be once neglected, corrupted, or extirpated, and the other cannot long stand after; and when is Religion destroyed, but when we make it to patronise impiety. And hence it is that such as are guilty of the forementioned abomination, in renouncing Ordinances, etc. are so frequently described by such Epithets as show nothing but confusion and destruction to betid those places and persons where they are entertained and countenanced. It is sufficient in this place, (having spoken more largely hereof in the conclusion of the Appendix) to show you that the Apostle Peter calls them 
l 2 Pet. 3.17. Lest ye be led away with the error 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so in chap. 2.7, &c, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur homines qui volunt esse fine lege, qui emnia legum repagula perfringunt, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod legem praesertim drvinam significat, homines qui nec jus nec fas curant etc. Gerard in loc. vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quos prius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ostendit, hos, nullo jure, nullis ne legibus posse in ordine retineri, sed perumpunt omnia jura: quid vis enim sibi licere putant, Scripturasque sibi subjiciunt. Horum exemplum valdè est perniciosum etiam piis, ideo cavendum, ne horum erroribus abrepti, veritatem fidei amittant. Aret. in loc. ut supra.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Lorinus, and other more sound Interpreters do translate, exleges, or lawless Libertines, such as under a pretence of Christian liberty, allow themselves in the practice of all manner of sensual lusts, to the disgrace and scandal of the Gospel; for through their occasion the way of truth is evil spoken of, 2 Pet. 2.2. Yet whiles I am opposing the opinion and practice of such New, though no True Gospelers, etc. I would not have ye (the precious servants of God, that keep his Commandments, and the Testimony of Jesus, Rev. 12.17.) to conceive that I do in the least go about to plead for any ordinances or worship of man's invention, or making; for false ordinances and worship that are forged in Antichrists shop, and bear no other stamp upon them then the Image of humane Authority: For I know as it's all one to 
m Lever ut supra, p. 366.  deny God and to deny his Service; so I do latry is as well in false worship as in no worship: & I am assured that Ordinances of divine worship that are of man's making though never so wise or great, are no plants of Gods. planting, neither doth he accept of them, or of those that make use of them, but 
n Matth. 15.8, 9-13. Col. 2.20, 21, 22, 23, 24. Ezek. 20.39.  looks on them as vain worshippers and will-worshipers, polluters & prophaners of his glorious & reverend Name. Or (2.) that I allowed of theuse of true ordinances and worship that Christ himself hath instituted and commanded, in a false way, or contrary to the right order which Christ hath prescribed to his people in the Gospel, and was in use in the primitive and Apostolical times for our example, viz. a Society and Combination of Saints in which (for the most part) they subsist properly, and are to be performed, as I have at large showed in another 
o Model of the Congregational way, where this matter is fully handled and cleared in the two first Chapters.  place: For I know that the same God that hath called his people to worship him, doth require them to take the same way and order he hath 
p As God hath not left it indifferent whether he be served and worshipped, or not, so he hath not left people at their own liberty to worship him how and in what manner they please, or as it seemeth good in their own eyes, but hath given forth a Rule and order to be observed by his people under the new Testament, as be did under the Old; which order of God's worship is best discerned in the practice of the Saints in the Primitive and Apostolical times, set forth in the new Testament. That men might not prevaricate or alter the form of God's service, hath God himself prescribed us a precise form, how and in what form (or manner) we should serve him, damning all diversity to this his own order, wherewith he is only pleased, and wherewith he is always pleased. Levers History of the Defend of the Cath. Faith.  prescribed them, or else they may not expect acceptation with him, but rather reproof from him, Ezek. 20.29, 40. especially after he hath made known his m●nde herein unto us and given us precious helps for discovery that way, according to Acts 17 30. Neither is it sufficient for us to say, that much good is done to poor souls by the use of God's ordinances, though not performed in that way God hath appointed: For doubtless however God is all sufficient to work good from our evil, yet we ourselves can have but little credit or comfort in it, seeing we take not God's way to do his work. And if David, and other of the servants of God under the Law, apprehended wrath from God, and occasion of humiliation to themselves, for not seeking or serving of him after the due order he had prescribed them, 1 Chron. 15.13. how much more may such expect displeasure from God, that now in this clear Sunshine of the Gospel neglect or refuse to seek and serve him as he hath required them by jesus Christ; but continue to administer the holy things of God's house (whether out of prejudice to the Congregational way, or from looking so much to the examples of men like themselves or out of slavish fear what will become of them, I know not) in a most confused and disorderly way and manner, to and amongst drunkards, swearers, persecuters, scoffers, and most profane ignorant people, that aught to be driven from, not admitted to Church-priviledges, never making a separation between the clean and unclean, the holy and profane: like those Priests in Ezekiels days, for which the Lord was so much 
q Vide the godly and learned Lectures of Mr. W. Greennill on the five first chapters of Ezekiel, where he abundantly holds this forth, but especially p. 453, 454.  displeased, Ezek. 22.26. Or 3dly, that I would have those that enjoy the ordinances of Christ in a right way and order of the Gospel, to make a God or Saviour of them, to place their happiness in them, and make them the resting place of their hearts, or the centre into which the lines of their precious affections should run, or ascribe to them any virtue or power of their own to confer grace; for this were to idolise ordinances with the Papists, and give them the honour is due to 
r It's not our stirring up our graces, opening our hearts, putting forth ourselves to the utmost, that will make an Ordinance effectual without Christ, it's he must do the deed, as joh. 15.5 etc. Paul may plant, but there is no rooting of those plants but by Christ, Apollo's may water, but no growth nor increase but by Christ, 1 Cor. 3.6. Id. ut supra. p 294. When the hand of the Lord is upon an Ordinance, & upon a man in that ordinance, than there is good gotten, and then doth the soul gain, 2 Cor. 10.4 our weapons are mighty through God. p. 60.  Christ alone; as if ordinances had died for us, and redeemed us from hell, and purchased life and salvation at the hands of God for us, & were now a pleading our cause for us in heaven, and making inte session to the Father in our behalves, & had received power to conquer our corruptions, ease our burdens, supply our wants, perfect our graces, etc. when the contrary is most clear and evident; and therefore as those that cast off the use of ordinances altogether, do run into the extreme on the left hand, so do those people run into the other extreme on the right hand, of trusting in ordinances, and placing their righteousness in the mere observing of them. And thus the Lord jesus Christ (our alone precious Redeemer) is to this day, as of old, crucified between these two Thiefs, of denying him in his ordinances, by a total renouncing them, or downright idolising them, by placing their righteousness in them. And therefore (pre●ious souls) while I am condemning the one my desire is, you would not conceive me in the least to plead for, or countenance the other. But my desire and scope in what is done in the following discourse, is to press them that profess Christ, and subjection to his Gospel, to keep the Golden Mean, and to avoid both these Rocks, of lifting too high, or casting down too low, the sacred Institutions & Ordinances of worship, which the Lord jesus Christ, the Head and King of Zion, hath appointed his Churches in all ages to make use of: And he who is the great Searcher of hearts, and discerner of the reins, knows, I have had nothing else in my eye, in order to his glory and his people's welfare, but this alone. Now for the Work itself, I could have wished it in the hands of some of the Lords Worthies, that are fare my superiors every way, and might possibly have done it more fully and accuratly than I have; however, seeing it is the Lords pleasure to call me, and go before me in it, I cannot but follow him; and who knows what the Strong God may do by 
s Vide Mr. Marshal's Sermon on Psalm. 8.2. called, A two edged Sword out of the mouth of Babes.  weak means? Poor David whose heart was upright with God, and sought his glory in what he enterprised, did more with a Sling and a Stone in the Name of the Lord, against Goliath, that defied the Heast of the living God, 1 Sam. 17. then Saul with all his valiant warriors possibly could. 'Twas not saul's Armour could procure David the Conquest, and therefore he throws it from him, and goes to the work of God in God's way. Happy souls that have learned that Art, and know how to set about the Lords work with the Lords Tools; such may be sure with David, to find a prosperous gale to attend them, & much blessed success to follow their honest endeavours. Wherefore to trouble you no longer (dearly beloved) but craving your candid Interpretation of, and earnest supplication for a blessing on the present work, and that in order to the establishing of your own souls, and the recovering those that are gone astray from the paths of peace and righteousness, I leave your precious souls in the arms of him, who never leaveth his, even the God of all grace, 
1 Pet. 5. ●0.  who hath called us into his glory by Christ Jesus, who (after ye have suffered a while) make you perfect, establish, strengthen, settle you. In whom I desire and trust for ever to be found  
Your and the Churches unfeigned Friend and Servant, W. BARTLET. March 1. 1648   

Courteous Reader, you are desired, in respect of the Author's absence, and great distance from the Press, to mend with your Pen, or in love to pass by such faults as these which have escaped.  
For the Title, Balm for the Bruised, read A Sovereign Balsam for the wounded. Pag. 2. marg. d r. observandum. P. 3. marg. n. r. in nova Ecclesia, etc. p. 4. marg. s for Apostolis r. Apostolos. p. 9 margh for Mr. r. Mistress Avery. p. 9 marg. for Id. ibid. r. Musc. in loc. p. 9 l, 17. r. inexpressible. p. 33. mar. for worship r. walking,   

BALM for the BRVISED.  
Quaerie I.  
LET it be considered in the fear of God, whether the sacred Scriptures, commonly called the Word of God, consisting of the writings of the Prophets, and Apostles, in the old and new Testament, that were holy men of God, and 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg. red. iuspirati, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed Graecum propriè sig. acti & impulsi. Spiritus sanctus erat Scriba, Prophetae erant ejus calami, quibus Spir. S. scribenda dictabat. Cypr. Ergo Script. sac. est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ac infallibile Dei verbum. Gro.  inspired infallibly by the Holy Ghost, in the composing of them, 2 Pet. 1.20, 21. be not the only visible Rule and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from Architects, who in building Houses, do use a Rule, or Square, by which all the parts are carried ou with a due proportion: so those that Christ employeth to build his Church, are to measure all matters of doctrine and worship by the Rule and Square of the Scriptures.  Canon, so called, Gal. 6.16. by which persons (professing the knowledge of God, and faith in Christ) are to square and regulate themselves in all matters of Doctrine and Worship? and whether the best and next way to come to the right knowledge of the mind of Christ in these things, be not to 
c Nihil in Ecclesia sonare debet nisi eloquia Dei, juxta 1 Pet. 4.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vid. Ger. in loc. Omne quod loquimur debemus affirmare de sacris Scriptures, Hier. in Psal. 98. Necesse est nobis Scripturas sacras in testimonium vocare, sensus enim nostri & enarrationes sine iis, non habent fidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Justin. Martyr in Dial. cum Tryphone. Sancta Scriptura sic fidei nosirae fundamenta proponit, & doctrinae nostrae regulam figit, ut fides Christianorum iis solum revelationibus nitatur, quae in Canonicis libris continentur. Dar. de fratcrna Comm. inter Eccles. Evang. p. 76. Sicut verbum Dei scriptum in practicis vitae Christianae unicae est rectitudinis norma: sic idem verbume seu scriptura sacra, unica est veritatis norma in Theoreticis fidei Christianae. See Par. in Gal. 5.  keep close to this sacred and unerring Rule and Canon of the Scriptures? 1 Pet. 4.11. 2 Pet. 1.19. 2 Tim. 3.15.16. Esay 8.20. Prov. 6.23. & 30.5.6.  
2. Whether among many other precious truths, which the Scriptures hold forth unto us, this be not a special one, viz. That Jesus Christ, our blessed Lord and Saviour, (who having purged away our sins, and is sat down on the right hand of the Majesty on High, Heb. 1.30) hath a spiritual Kingdom or Church-state, 
d Observanum est, quod Christus non dicit, Regnum meum non est in hoc mundo, sed non est de hoc mundo. Et infra, non dieit, Regmon meum non est HIC, sed non est HINC. Nam Regnum (sc. Christi) est hic, & in hoc mundo, Coetus credentium, etc. vide Heming. Aret. & Musc. in loc.  distinct from all the Kingdoms of the world? john 18.36. jesus answered, My kingdom is not of this world. 'Tis in this world, but not of this world.  
3. Whether this Kingdom of Christ here on earth, so distinct from the World, is not usually distingnished into 
e Ecclesiae visibilis & invisibilis distinctio, fundatur in scriptures. Pareus in c. 2. ad Rom The Church is visible or invisible. A distinction not of Genus into several species, but of the subject into several adjuncts. For the same Church may be and is visible and invisible. Sedg. Script. a perfect Rule for Church Government. Irvifibilis autem nominatur non quod homines ad eam pertinentes non videantur qua homines, sed quod non cernantur qua electi solus evim Deus novit qui sunt sui. Wolleb. Compend. Theolog. vid. Tilen. Syntag. de Eccles. Ellis vind. Cathol. p. 4. c. 2.  Visible and Invisible, Mystical and Ministerial, or Political, considered as the object of Faith, or of sight, and sense, consisting of all the elect, dispersed through the whole world, called (by some) the Universal Church, or of particular Churches collected and gathered together of visible Believers, in this or that place, Town, City, Country or Kingdom, Ephes. 3.15. Heb. 12.23. Mat. 22.14. Gal. 1.2. 1 Cor. 16.19. 2 Cor. 8.1. 1 Thess. 2.14.  
4. Whether the visible Kingdom of Christ, consisting of such particular Churches, and Congregations of Believers, gathered together according to the order of the Gospel, 
f Vid. My Model of the Primitive congregational ways.  hath not a visible Government, Order, and Ordinances of visible Worship necessarily belonging and appertaining thereunto, according to 
g Functiones quas enumerat omnes sunt Ecclesiasticae, quibus tunc Apostolica authoritate sic distinctis, Ministerium Ecclesiae constabat, & quae nunc etiam in Ecclesiis constitutis vigere debent. Par. in loc. ad Rom. c. 12.  Rom. 12.6, 7 8. 1 Cor. 5. & 11, 12, & 14. Chapters, Ephes 4.11, 12. Matth. 28.19.  
5. Whether this Government and external ordinances of Worship, appertaining to this visible Church state and Kingdom of Christ under the new Testament, do not by God's order and appointment succeed and come in the room of those Ordinances and Laws of Worship which the Jews did enjoy under the old Testament, according to the prophecy of the Prophet Malachi, chap. 1. verse 11. For from the rising of the Sun to, etc. my 
i By the Name of GOD is meant his worship, as appears from verse 6. and verse 12. of the same chapter, and so it's often used in the Scriptures. Vid. Bernard. Thesaur. Biblic. and Flac. Illir. cla Som.  Name is great (or shall be great) among the Geniiles, and in every place incense shall be offered to my Name, and a pure offering for my Name is (or shall be great) among the Heathen. And whether the words of Christ to the Samaritan Woman in 
k Nam de abrogatione & cessatione tam Iudaici quam Samaritani, deinde de inductione veri & siuceri cultus mulierculam instruxit. Musc. in loc.  John 4.22, 23, 24. do not very much hold forth the truth hereof; as also the scope of the Epistle to the Hebrews, in that the Apostle makes it a great part of his work to dissuade the Jews from their former Legal Ordinances and Services, and to stir them up to embrace the Ordinances of the Gospel, showing how the government of Christ in his Church under the Gospel is 
l The government of Christ's Church under the Gospel, in respect of external Worship and Ordinances, is said to be a better Testament in a threefold respect. 1. In respect of their use, because they present Christ to the soul more lively and clearly, more feelingly and spiritually, more fully and abundantly. 2. In respect of their end, because they are to end in heaven, at the coming of Christ to glory, whereas those of the Law had their period in the grave of Christ. 3. In respect of themselves: for this is a more perfect testimony, the rites being fewer, the questions and controversies are not so many as did arise concerning the Legal ceremonies. Sedgw. Script. A perfect Rule for Church government p. 14.  a better Testament and Covenant then that of the Law. And whether the visible Churches of Christ under the Gospel, be not every way 
m As the Jews had circumcision for them and their seed under the Law; so now Believers in right constituted Churches, have Baptism for them and their seed. As the jews had the Passover, so Beleevert now have the Supper of the Lord. As the jews had Officers to lead them; so Believers now have Pastors and Teachers, etc. As the jews had the ministry of the Law read and preached; so Believers now have the ministry of the Gospel. As the jews had a Temple and an Altar; so now Believers have jesus Christ and the Saints in fellowship, which are living Temples. And as the jews had sacrifices; so now Believers have the spiritual sacrifices of Prayer and Praises, which they offer to God by jesus Christ. 1 Pet. 2.5.  as complete in point of Ordinances, as the Nationall Church of the Jews was under the Law, according to Coloss. 2.10.  
6. Whether Jesus Christ the alone Head and King of this visible Church-state, and Kingdom, did not 
n Nova Ecclesia sonare debere ca quae Christus credenda & servanda praecepit Discipulis. Facessere igitur debent traditiones humanae, neque misceri cum Evangelio Christi. Idem in Matth. 28.20.  Himself institute and ordain those Holy Ordinances of Worship for Believers to make use of in all Ages till his coming again, Ephes. 4.11, 12. 1 Cor. 11. 
o Non dicit, Ego enim vester Apostolus Apostolica vobis authoritate sic tradidi, sed ego enim accopt à Domino, quod & tradidi vobis. Ad eandem & nobis respiciendum est hodie, videndum que ne à vorma illius quolibet deelinemus. Non sunt audiendi qui praetexunt Patres, Concilia, Magisterium spiritus, potestatem Ecclesiae, Catholicam confuetudinem, etc. omnia haec posterius sunt inducta. Nobis regula veritatis esse dobet quae veniat à Christo, per illius Apostolos transmissa. M●●c. in loc.  23, 24, 25, 26. 1 Cor. 12.28. Mat. 28.18, 19, 20. And whether these Ordinances of worship being Jure Divino, it be in the 
p What is made a Law, no authority can pull down, but that which sets it up.  power of any public or private person on earth, to eause an alteration or cessation of them.  
7. Whether Jesus Christ and his Apostles, who (I suppose without controversy) lived more highly in God, than any now do or can, did not in their first ordaining and gathering of this visible Church-state and Kingdom, make use of Gospel-ordinances of worship 
q Our Lord jesus himself did not only institute holy ordinances and duties of worship for his Churches to observe, but was in the use of them himself. He made use of Baptism, of the Lords Supper, of publishing and preaching the Gospel, of Prayer, of singing Hymns, or Psalms, of private conserence, of giving thanks before meat, of praying amongst and for the wicked, of society with the Disciples, and that after his resurrection in their meeting together at times of worship, etc. And thus it was with the Apostles also, as is evident to such as are but meanly acquainted with the Histories in the Scriptures.  themselves, and intent that the Saints that followed them should do so also; yea whether they did not by their own use, and practise of these Gospel-ordinances of Worship, leave to the Saints in succeeding ages, a precious 
r There are three sorts of works which Christ wrought: 1. Some, Qua Deus, i. as he was God, as working of miracles, pardoning of sins, etc. In these we cannot imitate him. 2. Some, Qua mediator Dei & hominum, i as he was mediator between God and Man, and satisfying God's justice for our sins, and reconciling the world to God: And in these neither can we imitate him. 3. Some, Qua homo privatus, i. as he was a private person: and these are all such duties as God required in his word to be performed. And herein Christ hath given us an example to follow and imitate him. Vide Zanch. in 1 John 2.6. Apostolos Domini habemus authores, qui nec ipsi quicquam ex suo arbitrio, quod inducerent, eligerunt: sed acceptam à Christo disciplinam fideliter Nationtbus adsignaverunt. Tertul. de prescript. advers. Haeres. c. 6.  example, and ground of encouragement to walk in the same way of practising and using jointly or apart, those ordinances of worship, according to their conditions and relations private or public, 1 John 2.6. 1 Cor 11.1. And whether the practice of the primitive Saints and Churches, be not also a pattern and copy for believers now to write after. Rom. 15.4, 
s Non vult ergo ut quosvis temerè imitemur: sed qui sunt fimiles Apostotis. Nequc etiam Apostolis simpliciter, sed quatenus Christum imitantur. Zanch. in loc.  Phil. 3.17, 18, 19 & 4.9.  
8. Whether the things of Christ's Church and Kingdom, which we call Gospel-ordinances, and divine Institutions of visible worship under the new Testament, as the preaching of the Gospel, administration of the Seals, fing of Psalms, or Hymns, Prayer, Conference, etc. be not in their nature and use spiritual, 
t The Church is called a spiritual House, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in 1 Pet. 2.5. The worship called spiritual Sacrifices. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 3.16. The worshippers called holy and Spiritual, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3.3. 2 Pet. 2. ●. So Christ, the substance of the Ordinances, is called spiritual meat and drink, 1 Cor. 12.3.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We may read the nature of many things in their offects. All the Ordinances of worship bear this Inscription. Holiness to the LORD, and are appointed to work holiness in man. Caryl's duty and endeavour of the Saints. p. 28.  1 Pet. 2.5. Col. 3.16. etc. And whether there may not be abundance of sweet delight, and soule-satisfying comfort and content found, if holy and spiritual hearts meet with them, and are acted on Christ in the use of them.  
9 Whether those Divine and Spiritual Offices, Officers, and Ordinances instituted by the Lord Jesus Christ, are not his 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rota, Chariots using to run on wheels.  Chariot, in which he rides gloriously in his Church and Kingdom, and by which (through his Spirit) he not only subdues his enemies, and conquers the hearts of Sinners to himself, (that his father hath given to him from all eternity) but more and more works over the hearts of the Saints themselves, to a further degree of subjection to his Sceptre, Cant. 
w Ainsworth by this Chariot, understands more especially the Church and Ministers of the Gospel, holding forth the word of Truth, and Christ in the midst of them sitting, teaching, governing, and triumphing. So Merc. in loc.  3.9, 10. Psal. 45.4. Rev. 6.2. And I saw and behold, a 
x By white Horse, Paraens on the place understands the Church puritate doctrinae & disciplinae nitidam: and by him that sat on it, Christ, who is carried or born (as it were) in the Ordinances with great triumph, according to Acts 9.15.  white horse, and he that sat on him had a Bow, and a Crown was given to him, and he went forth conquering and to conquer.  
10. Whether there be not many singular & choice 
y 1. Promises of salvation to worship in general. Rom. 10.12, 13. 2. Promises in particular, and so 1. to the duty of prayer, 1. Of Preparation and assistance, Psa. 10.17. Rom. 8.26. 2. Of Acceptation, Esa. 60.7. Ezek. 43 17. 1 Pet. 2.5. 3. Of consolation, Esa. 56.7. 4. Of answering and recompensing, Psal. 86.5. & 145.18. & Ephes. 6.8. Matth. 6.6. Jam. 5.15, 16. Joh. 14.13. & 15.16. & 16.23. 2. To preaching and hearing of theword, and administering the Seals, Matth. 28.20. Prov. 8.34, 35. Esa. 55.1, 2, 3. 1 Cor. 10.16. Esa. 25.6. Psal. 36.8. Cant. 2.3, 4. & 5. 1. Esa. 12.3. 3. To conference, Mal. 3.16; 17. 4 To sanctifying the Sabbath, or Lords day, Esa. 58.13, 14. Esa. 56.2.5, 6, 7. Jer. 17.24, 25. 5. To praising of God, Psal. 50 23. Psal. 7.5, 6. 6. To the Assemblies and Church-meetings of the Saints to worship God: 1. Of Christ's presence with it, Mat. 18.20. 2. Protection over it, Mat. 16.18. Psal. 84.11. Esa. 33.20, 21. Esa. 4.5. 3 Blessings of all sorts upon it, Temporal, spiritual, eternal, Psa. 84.11. 1, 2.15.128.56.92.13, 14. and 94.14.65.4.  Promises made by Christ to believers, whiles they abide and continue in the right & pure use of those Ordinances and duties of Worship, and many sad and direful threaten and comminations to those that neglect, leave and forsake the use and practise of them, Psalm 97.7. jer. 10.25. Heb. 10.38, 39 Luke 10, 11, 12. Heb. 12.25.  
11. Whether to cast off the use of Gospel-ordinances, & to pretend only to live in God, be not to make Christ and his Spirit to act contrary to their own Sacred Laws, Institutions, and Injunctions of Worship, given to believers in the Scriptures to follow: and when or where it was or is to be found in all the Scriptures, that Jesus Christ hath, or doth so lead the Saints out of, or take them 
* Vid. Quaest. 39  off from the duties of his worship, and bid them to cease calling upon the Name of the Lord, seeing the Scriptures hold forth the contrary. 1 Thess. 5.17. Pray without ceasing.  
12. Whether a believers living in God, or in the Spirit, and bosom of the Father, and using of Gospel-ordinances, may not very well stand 
z The nearer we are to God, the more in love we shall be with spiritual exercises, and with all means to draw nigh to him, as Books, Sermons, good company, etc. Dr Sibbs in his Saint's Happiness, p. 65.  together: And whether the right use of those 
a Therefore the Lord converghes himself to the poor soul by an ordinance; which is such a thing as consists of a spiritual and yet an external and sensible nature. An Ordinance is the subject by which God communicateth himself and his goodness with a power of his Spirit to carry them to the soul, as by preaching of the word to the care, through the sound of a mortal voice: by prayer, consisting outwardly of sentences and order: by the Sacrament also, standing of outward weak Elements. The Lord carries to the soul by these, most inward and spiritual things. Rog. Treat. de Sacram. p. 247.  Ordinances which Christ hath commanded, will not very much further, and advance a persons living in the God of those Ordinances, considering, that through the presence of Christ with them, and the blessing of Christ upon them, the heart of a believer is made the more spiritual and heavenly.  
13. Whether the Scriptures do not join the greatest enjoyments of God, with the greatest performance of duty towards God, and the greatest faith with the greatest obedience, and the greatest sense of love with the greatest care of service, as Psal. 119.32. 2 Cor. 5.15. 1 Thess. 5.16, 17, 18, 19, 20. Luke 12.48. 
b The Apostles meaning is, that we not only try, approve, and practise those things which possibly may be pleasing to God in some low degree, such things as set us a step beyond his displeasure; but we must search and do those things which give him highest content, and carry us furthest into his favour. Things which come up to the exactest Rule, and bear truest proportion to the standards of Truth and Holiness. Car. present duty and endeavours of the Saints. p. 9  Eph. 5.10. Luke 7.47.  
14. Whether to live in God, and neglect the use of Ordinances, be not a dividing between the end and the means, Christ having sanctified Ordinances as precious 
c Experience teacheth, that the fellowship of the Word, Prayer, and the like, is the life, strength, blood and marrow of communion. Hence it is that they are called the Banners, Ensigns, Standards of Christ, and the Ministers the hearers thereof. For as Soldiers flock to the Standard and Ensign, so do the Doves of Christ to these windows, etc. Rog. pract. Chat. p. ●01.  helps and furtherances to the Saints in their fellowship with God and one another, 1 joh. 1.3, 4. Acts 20.32. 1 Cor. 10.16. 1 Pet. 2.2. And whether to divide between the end and the means, which God hath decreed and Christ instituted, be not to make (in this respect) the will and mind of God, and Jesus Christ, void and of none effect.  
15. Whether those that are true believers, should in the least refuse to own and to act in the use of those duties and Ordinances of worship which the eternal God himself doth not refuse to own, and to act in and work by to the end of the world, 
d The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered by Hen. Stepb. Consummatio. Matth. 13.39.49.  Matth. 28. 0 And whether that place of our Saviour in 
* Exhortatio hinc sumatur ut nos verae Ecclesiae adjungamus sententia, voluntate, confession, cultut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & sejungamus nos ab illis coetibue, qui vel in totam doctrinam. Ecclesiae abjiciunt, u Mahometistae; vel fundamentum, hoc est doctrinam, articulos fidei, & verum Dei cultum subruunt quovis modo ut Papistae. Heming. in loc.  john 4, 22, 23, 24. doth not hold forth thus much unto us, in that he saith to the Woman of Samaria, that the Father seeketh after such to worship him, as worship him in Spirit and in Truth.  
16. Whether the clearest demonstration that can possibly be given of a persons living in God, be not his holy walking with God, and living to and for God, as the Saints have done in former ages, and as the Scripture is clear for, Gen. 17.1. Rom. 14.8. 2 Cor. 5.15. Gal. 2.19. And whether to walk with God, and live to God, be not to deny ourselves, and all that is ours, (in opinion or practice) and to subject ourselves to the obedience of all that is his, that in all things he may be honoured by us, according as he is worthy. And whether the subjecting of ourselves to all that the Lord hath made known to be His, in his Word, touching matters of Doctrine and Worship, be not the next way to honour and exalt his great Name before the world, Mat. 5.16. 1 Pet. 2.9.  
17. Whether a person, as he is a Believer, and a Christian, hath not a general calling to walk in, in which he is in a more immediate and special manner 
* 1 Cor. 7.24  to walk with God, and do him service in the duties of his worship publicly and privately, as well as a particular calling, as they are men, in which they have more immediate commerce with the creature: And whether the duties of their general callings, as they are believers, are not of as great a consequence, and as much to be looked after in order to the honour and glory of God, and their own spiritual welfare, as the duties of their particular callings for the good of the Commonwealth in which they live, and their own temporal, welfare; and if that a persons living so highly in God, (as the casters off of holy duties and Ordinances speak so much of) do not take us from, nor destroy the performance of the duties of our particular callings, as we are men, which are the less; how can they, or why should they take us from or destroy the performance of the duties of our general callings, which are the greater?  
18. Whether there be not sins of omission as well as sins of commission, mentioned in the Scriptures, which Christians may become guilty of: And whether the rejecting and casting off the duties of God's Worship, either in public or private, or both, be not a sin of this Nature in a high degree: And whether such a sin of omission reigning in a person that pretends to godliness, doth not declare him to be 
e The wicked in Scripture are characterised by such kinds of sins as the sin of omission, Jerem. 10.25. Psalm 10.4. Hosea 4.1. Eccles. 9.2. Malach. 3.18. Matth. 25.41, 42, 43. Vide Reig. vol. 2. p. 297. Vid. Quaest. 26.  out of Christ, and the state of grace, seeing that no reigning sin can possibly stand with a persons being in Christ, according to Rom. 6.6, 7, 11, 12, 13, 14.  
19 Whether there be not a marvellous slighting and undervaluing of the 
f Pro. 9 ●, 2, 3. Wisdom bath built her House: i. Christ who is the wisdom of the Father, in whom are hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: i. All the treasures of wisdom and knowledge, Coloss. 2.3.  wisdom and faithfulness of Jesus Christ, to cast his holy 
g Heb. 3.2, 5, 6. If Moses the servant was no couseving Merchant, but faithful to him that entrusted him, in appointing the ordinances of legal service, how much more faithful was Christ the Son in appointing the ordinances of Evangelicall service?  Ordinances of divine worship, which he himself hath instituted, and given a Being unto in his kingdom behind our backs: And whether it be little less than blasphemy to speak disgracefully of the sacred things of his House, 
h The word signifieth to speak disgracefully, or to take away the fame, credit, or good name of another, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, famam alterius laedere. Vide the works of Mr. Sedgwick, Mr. Saltmarsh, Mr. Wilk, Mr. Avery, etc.  and the Scriptures in which they are recorded, calling them poor, low dispensations, childish things, gold and silver Idols, empty forms, and such like ignominious speech●s, if not a great deal worse (though the least of them doth not become any, much less those that pretend to live in God, to utter and make use of.) And yet further, whether such practices of casting off, and reviling the Ordinances and Churches of Christ (if willingly and knowingly done) be not a high step to that 
i Commendat igitur nobis, etc. He therefore commendeth to us love and reverence to the Ministry of the Church, and the study of frequenting Church-Assemblies, from the danger of those who neglecting them, do wander away and tempt God. Paraeus in loc. And then showeth what the particular steps to the unpardonable sin are: 1. A defection from the Assemblies of the Saints, or Church-communion. 2. A voluntary abnegation of the truth formerly acknowledged. 3. A malicious opposing and persecuting it. 4. A defection joined with scorning and deriding. 5. A final persisting and persevering in such a defection, etc. id. ibid.  unpardonable sin against the Holy Ghost, according to Heb. 10.25, 26.  
20. Whether such persons as cast off, and contend against the use of divine Ordinances, do not ex diametro, i. directly cross, and go against (not only others) but their own former experiences, (if ever they had any) of those inexpressable Incomes of the Spirit, and discoveries of Divine love, and favour, which they have enjoyed both in public ordinances, and private duties of worship, which time was, they would not have given, nor parted with for all the treasure and pleasure of the whole world, though now they judge lightly of them, and look upon as delusions of their own hearts, or things of no account, or value.  
21. Whether casting off of Divine Ordinances, and forsaking the Assemblies of the Saints, that have fellowship together in the worship of God, be not so fare from living in God, as 'tis rather in the Scripture sense, a living 
* 2 Cron. 15.3. Eph. 2.12.  without God, yea a departing from him, according to that of the Apostle, Heb. 3.12. which place is to be understood of Gospel-worship, as is evident by comparing it with the 2, 3, 4, 5, and 6 verses of the same chapter, where the Apostle makes comparison between Christ and Moses, and shows how fare the Lord Jesus Christ excels Moses in building and ordering the House of God with all the Ordinances of worship belonging thereunto under the Gospel, And thus Cain is said to go out from the presence of the Lord, Gen. 4.16. or from God's 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. à fancy Domini.  face. Now what is signified by this, but his being removed from the ways and means of enjoying the favour of God, which are his 
* So the face of God is frequently taken in Scripture, Psal. 24.6. Psal. 27.8. Psal. 105.4. Jonah 1.3. Quare non dubito sub hac voce notari adminicula quibus Deus nos ad se tollit, ex sua immensa gloria ad nos descendens, atque in terra nobis proponens imaginem ●●elestis suae gloriae caeterum quia in unius Dei arbitrio est se nobis conspiciendum praebere (quod facit in verbo & sacramentis) in hoc intuitu oculos retineri decet ne nobis contingat quod Papistis, etc. Calv. in Psal. 27.8. Vide Sal. Glass. Philalog. sac. in verb. p. 104.  Ordinances, and therefore called his Face, because in these he useth to manifest himself to his people, as two friends are said to do when they speak face to face to each other.  
22. Whether the promises of the Gospel (excepting only that great and absolute 
* Psal. 2; 8. joh. 6.37.39. Isai. 49.8.9  first promise of calling the elect to Christ) do not carry and contain in the bowels of them the matter of Rewards, and those rewards stand in 
* The promises are free in fieri, being made only out of grace, but conditional in facto esse, being performed and accomplished with dependence on duties in us, Reign. Synf. of Sin. p. 337. & 364. Vide Stock on Mal. cap. 2.  Relation to presupposed services and duties to be performed by believers in order to their enjoying those Rewards, as Matth. 7.7, 8. Ask and it shall be given to you. 2 Thess 3.4, Gal. 6.9 Heb. 3.14. 2 Pet. 1.5.8. & 10, 11 And whether a person can expect the performance of the Reward on God's part, that neglects the duty required on his own part.  
23. Whether one main end of the new Covenant of grace, mentioned jer. 31.33. Heb. 8.9, 10. wherein God promiseth to give his Spirit, be not to enable Believers, and cause them to walk in all the Statutes and Ordinances of the Lord Jesus, according to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very emphatical, and signifies, ad certum usum aptare vel disponere: i. To dispose & fit a person for employment, taken from dressing and making ready of meats and sacrifices under the Law. Vide Sheind. Lexic. penta Hutt. Heb. Bib. cum Cub. Leigh erit sac. Heb. in Radie.  Ezek. 36.27. And whether a departing from Ordinances, and ceasing to walk in a right observation of them, be not a terrible shaking, if not a making of this glorious new Covenant of grace (in this respect) void to the Saints: For to what purpose is there a Covenant made with the elect in Christ, to enable them to walk with God in all the righteous Statutes and ordinances of God, if there be none to be observed by them?  
24. Whether a persons ceasing to perform the duty of prayer, and other duties of God's worship, and to live only in God (as such say that are against Ordinances) be not destructive to the Mediatorship of Jesus Christ, and all his glorious offices belonging thereunto, especially that of his Priestly office, whereby he makes continual Intercession for true Believers, and by which we are made acceptable to God, Rom 8.34 Heb. 7.25. Ephes. 1.6. And whether (in this respect) it be not to raze the very foundation of all our faith and hope in God for justification and acceptation alone by Christ; yea, a razing of the very foundation of all true Christian Religion, and according to the Apostle, to preach another Gospel, Gal. 1 8 9 For if there be no more need of the performance of the duties of God's worship, in which (through Christ) we draw nigh to God (but the soul is to be caught and swallowed up wholly into God, as these men speak that deny the use of Ordinances) then to what purpose is Christ's Priestly office now on foot, to make our persons and Gospel spiritual sacrifices and services of prayer and praises acceptable to the Father, Heb. 13.15. 1 Pet. 2.5.  
25 Whether to leave off, and altogether to cease the use of Gospel-ordinances and duties of God's worship, be not directly against the revealed will and mind of God, and Jesus Christ contained in the Scriptures, that 
* Isa. 29.18. jer. 29.12, 13 Zech. ●. 17. joh. 10.16. Ephes. 6.18. 2 Tim. 2.22. 1 Cor. 11.26. Heb. 3.7, 11. Heb. 10.25. Jam. 1.18, 19, ad finem.  expressly command & require the continual performance of these duties, as hearing the Word, Prayer, administration of the Seals, Church-communion, etc. And whether this practice doth not proceed from a Popish, Prelatical, and Antichristian Spirit, to make, and bring persons (in a great measure) to forsake the holy Scriptures (which ought to be the 
* All Writers both ancient & modern, that are sound and Orthodox, aver so much, as may be seen abundantly in their works against the Papists and Heretics, in all ages from the Apostles to to this day.  only and sole Rule in all matters of faith) & prefer men's private thoughts, opinions, inventions, and unwritten Traditions above them, as is the practice of idolatrous and Antichristian Papists to do; yea whether such a principle as this, to cast off the duties of God's worship, so expressly commanded in the Scriptures to be performed, be not with the Papists, (the great enemies of Christ and his Gospel-institutions, to call for an Index Expurgatorius, to correct and cancel those many precious Texts and places in the Scripture, that are point blank against this dangerous opinion of forsaking Church-Assemblies, and use of Ordinances, as they do many places of Paul in his Epistles, that hold forth justification E sola fide, i. by Faith alone without works.  
26. Whether the Scriptures do not number and reckon such persons as cast off Ordinances amongst the vilest of men, as profane 
a The children of God by nothing are better known, then by calling upon him. Barlow on 2 Tim. 2.2. Let them go branded like Satan's slaves, sons of Belial, who omit this duty. Id. ibid.  Atheists, and Hypocrites, that make not conscience of the observing of them, but cast his Laws behind their backs, and count them grievous, and do what in them lies to make them void, as Nehem 9.26. Psal. 10.5. Psal. 119.126. Psal. 53.4. Mal. 3.13, 14. and in especial that of prayer, as Psal. 14.4. Job 27.10. 
b Est emm hoc mortalium animis insitum, ut Deo offerendum. etc. Musc. in Joh.  the law of Nature teaching men to worship and serve that God whom they acknowledge, (as we see in the practice of the mere Heathens, Rom. 1. and 2. chap.) and the law of Grace teaching men to delight in that God and his worship, whom they so draw nigh unto by faith in Jesus Christ, Psal. 119.97.103. 1 John 5.3. Acts 2 46, 47. And whether that place in 
c This is evident from the Apostles quoting this Text in Acts 4.25, 26, 27. against the Rulers, Elders, Scribes, &c that sat in counsel against them, and made open opposition against Christ in them, refusing to bow to his Sceptre and Government held forth both in the Doctrine and practice of the Apostles. And to this agree Expositors generally.  Psal. 2.1, 2, 3. be not meant of those wicked men (more especially) that cast off all Divine Ordinances and Laws of Christ's Kingdom and Government under the Gospel.  
27. Whether the Face of Christ, in which the Glory of God the Father doth shine forth 
d Non loquitur autem de corporea Christi fancy; sed de ea quae salutis nostrae dispensationem spectandam proponit. Musc. in loc.  2 Cor. 4.6. be not to be understood of Gospel-ordinances and Institutions, Christ himself personally being now sat down at the right hand of the Majesty on high, Heb. 1.3. In which Face, or Ministry and Ordinances of Christ, the admirable and illustrious beauty of the eternal God, his infinite wisdom, power and love, (which is hid from the world) doth so shine forth oftentimes, through the Spirit of Christ to the hearts of the Saints, that they seem to be out of the body, and in heaven, before they are in heaven, and in glory on this side glory, as it was with Paul, 2 Cor. 12.1, 2. And whether a Believer be not bound to be in the use of these Gospel-ordinances and administrations, where he may 
* Psal. 27.4.  behold this beauty and glory of the Lord, it being the Lords own way he hath appointed to reveal himself by, and not trust to other ways of our own making, for the sight of this glory, having not a warrant for it in the Scriptures.  
28. Whether a Believer in this life, whiles he is clothed with his earthly Tabernacle, can see Spiritual things, especially God Himself, who is an infinite and incomprehensible Spirit, so as to have fellowship and communion with him, and to live in him, otherwise then by an eye of faith, in the 
e We cannot see Divine things otherwise then in a glass: that sight of God which we shall have immediately in heaven without the Word and Sacraments, is of a higher nature, when we shall be perfect; but while we live here, we cannot see God but in Christ; and we cannot see Christ but in the Word and Sacraments, such is the imperfection of our fight. Dr. Sibs Excel. of the Gospel above the Law, p. 280, 281, 286, 287, etc.  glass of Gospel-ordinances, as the works of God, and the word of God; but especially jesus Christ, who is God incarnate, God manifest in the flesh, and this Jesus in the mystery of the Gospel, and Seals, according to 2 Cor. 3. ult. And whether the Lord doth not, (as a great testimony of his love to us in Christ) very much condescend and stoop to the weak and imperfect condition of his people, while they are here below, to make known the glory of his Wisdom, Mercy, Power, and Love to their souls by his Spirit in the Ordinances.  
29. Whether the Commandments of Christ, so much spoken of and mentioned in the Scriptures, do not extend to the obedience of the outward man, as well as the inward, and to the externals of worship as well as the internals of faith: And whether a person can upon Just grounds, number himself among the friends of Christ, that doth not make conscience of 
f Nota igitur verae amicitiae est observantia voluntatis amicivoluntas Christi est in illius praeceptis; illis obedtre est voluntati Christi este conformem. Amici Christi non sunt, qui Christi praecepta susque deque facientes doctrinis & mandatis hominum subjiciuntur, Musc. in loc.  keeping those commandments of Christ, according to that of our Saviour, john 15.14. Yea, whether any one can say upon just grounds that he loves or knows Christ, that doth not keep his commandments, seeing the Scriptures speak directly against it, and renders such for liars that pretend to know Christ, and love him, but yet keep not his commandments, 
g Necessario igitur consequi quicunque jactant sidem sen studium pietatis, et interim studium servandae legis Dei negligunt, eos impudentissimc mentiri, Zanch in loc.  1 john 3, 4. john 14, 15.  
30. Whether the end of Christ's coming into the world, were not rather to fulfil and confirm, then to disannul and make void the law of God engraven in our hearts, and revealed in the Scriptures, whereby he calls for the obedience of the whole man, inward and outward, in the service of Christ. And whether such as break the least of these laws, and shall teach others to do so likewise, do not bring themselves under that penalty of Matth. 5.15. to be counted 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: i. e, minimi fiet, imò nihili fiet, vult enim dicere, illos exclusum iri è regno coelorum. Piscat. in loc.  least in the Kingdom of heaven, that is, to have no part nor portion in the Church of Christ here on earth, or the Kingdom of glory hereafter.  
31. Whether those that enter on the actions and works of their particular callings, or upon the use of the creature, especially at the accustomed times of refreshing Nature, as at Dinner, Supper, etc. without seeking to God by prayer for, & praises through faith in Christ, can expect a blessing upon them, or a sanctified and comfortable use of them. And whether they do not transgress the revealed will of God expressly manifested herein, and discover a lose, 
i Let us never come to the table without calling upon God's name, let us never rise from the table without giving thanks; for it is certain, that all they that eat so, and do not pray to God, are for the most part worse than bruit beasts. Calv Serm. in 1 Tim. 4.3, 4.  brutish, and profane frame of Spirit herein, Phil. 4.6. Be careful for nothing, but in every thing by prayer and supplication with thanksgiving, let your requests be made known to God. So 1 Thess. 5.17. Pray without ceasing, and the 18. verse, In every thing give thanks, for this is the will of God in Christ Jesus concerning you So 1 Tim. 4.3, 4.5 speaking of meats that seducing Teachers should in the latter times endeavour in a 
k As on Fridays, in Lent, in Embring days, and fasting days, etc. Calv. Id ibid.  superstitious manner to cause people to abstain from, he saith, that God hath created them to be received with 
l Sic passim Dominus cibum sumpturus sursum aspiciens et coelum in●vens, benedicit patri, et gratias agit. Mat. 14.15, 26. Marc. 6.. Sic Paulus Acts 27. 1 Cor. 10.31, ad hunc inquam usum cibos Deus fecit, Claud. Espenc. in loc.  thanksgiving; so that a chief end of Gods creating every creature for man's use is, that they should be used with thanksgiving, and that they are not sanctified and blessed to us, without the Word and Prayer: i.e. without acting 
m The Sun is a noble creature of itself, and yet the brightness of it cannot come to us but to our condemnation, unless it be sanctified to us. By what, means? By faith. So fareth it with meat and drink, and all the rest. Calv. ut supra.  faith and Christ a promise, and desiring God we may so receive it, and have it blessed to us; so that to neglect prayer, and the exercise of faith in the promise, and giving thanks for all by Christ, we do not only frustrate and make void the end for which at first the Lord created them for our use, but we are deprived of that comfort that doth attend them, to those that are in Christ, and are at no better pass under the enjoyments of them, than those are that are out of Christ, who are wicked, profane, and brutish, like the swine that feeds on the Acorns, that are under the tree, but never looks up from whence they fall.  
32. Whether the Scriptures do not hold forth unto us, that the greatest and highest enjoyments of God in the Spirit, which the Saints have attained unto in this life, have been in their diligent use and improvement of Divine Gospel-ordinances, and duties of worship, Acts 4.21, & 9.11, 12. & 10.9.44. 2 Cor. 12.6, 7, 8, 9 And whether the Scriptures show unto us any other way, wherein the Lord of glory hath ordinarily appeared unto his people, besides that of his ordinances, to the helping of them upon all occasions, as their necessities have required.  
33. Whether departing from Gospel-ordinances, and Societies of the Saints in the pure worship of God, be not a notable trick (if not a strong delusion) of the Devil, which he makes use of, the better to further his cursed design, upon the Lord's people, by taking them off from their 
* Rev. 2.4.  first love, and cooling (if not quenching) that sacred heat, and fervour of the Spirit, that they formerly manifested in the service and worship of God, prescribed by Jesus Christ: And whether sad and lamentable experience doth not evidence so much, in some that are now changed in their walking, from what they were formerly, being as barren and empty in spiritual actions and assections as those that never knew what it was to be exercised in them, and as much to seek of their tenderness, that once they manifested in respect of sin, 
n Contrary to Mat. 5.4. Mat. 26.75. 1 Cor. 5.2. with 2 Cor. 7.7, 9, 11. 1 Cor. 11.30, 31. jam. 4.9, 10. 1 joh. 1.9. Zech. 12.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fig: luxum et delitias. Ind verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, delicate vivere, deliciari, voluptatibus indulgere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In deceptionibus suis. Cum meudaciis et imposturis suis deceperint fimplives Christianos et pecunia eosdem e●●●●●erint, postea eandem in splendida et lauta convivia in aleam structuras magnisicas et scorta profundunt. Osiand. vide Gerrard. in loc.  as that they judge it no other than a Spirit of bondage to been humbled for it, making no scruple at all to have fellowship with the unfruitful works (and workers) of darkness, which the Saints are commanded to reprove and fly from, Ephes. 5.11. yea, being found in the number of those that ᵒ sport themselves with their own deceive, 2 Pet. 2, 13.  
34. Whether it be not a principal part of that great mystery of Heart-deceitfulnesse is within us, to conceive, that living in God will dead a Christian to the use and practise of ordinances, and performance of holy duties, when the chief end of a persons living in God is to dead the heart to sin, and take it off from carnal and worldly things, that obstruct and hinder his communion with God, and to quicken it to Ordinances, and spiritual duties; by the use of which (through the mighty working of the Spirit of Christ) his communion with, & communications from God, are increased, and perfected day by day. And whether (to speak properly) the more a person lives in the Spirit, the more that person be not 
* Gal. 5.16. Vide Par. in loc.  lifted off from Sin and Self, and worldld carnal delights, to walk closely with God in the duties of his general and particular callings; the contrary to which we too much find and now meet with in those that cast off Ordinances.  
35. Whether Jesus Christ be not infinitely delighted in, and affected with the assemblings of the Saints and exercisings of their gifts and graces in the duties of his worship, as appears every where in the 
p Cant. 2.14. The Hebrew root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signisies prayers, praises, songs, thanksgivings, etc. as Psal. 5.3.26.7.28.2. vide Ainsworth in loc. Placet Domino vox Ecclesiae in discrimine ad cum consugient●● sicut de Israelitis ad marc interceptis dicitur. Exod. 14.15. Vox Ecclesiae eum confitentis et celebrantis, et ejus totus aspectus, species, forma ac facies Ecclesiae. Merc. in loc.  Scriptures, by his drawing nigh to them at such times, as to the Eunuch when he was reading the Scriptures, Acts 8.26. to the two Disciples when they were in conference going to Emmaus, to Cornelius and his friends when they were hearing Peter, to Paul when he was in prayer, and Peter also in the same duty, Acts 9 & Acts 10.  
36. Whether it be not the greatest unkindness that can be offered to the Lord Jesus, to cast away, and speak evil of, yea to contend against those ways and means in which he hath most of all appeared to them, and spoken peace to their souls: And whether it be not a grieving of the spirit to 
q The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies basely to account of a thing, and esteem it nothing worth. This reproves those who pretend the Spirit, and despise prophecy, they have the Spirit to guide them, and therefore need no preaching. Tayl. in his Saint's progress to full Holiness. p. 46. And then a little after, Many who have jacob's voice (saith he) profess in word better things, yet prise the preaching of Christ as a thing of nought: they think it better to be casting up some account, or reading some History, or walking in the fields, or visiting some friends, or perhaps going to a Play, then to a Sermon. Are these the sons of Abraham, or the sons of God, and not rather the sons of profane Esau? Id. ibid.  despise prophesying, cease praying, and to forsake the Assemblies of the Saints, that meet together to worship the King, the Lord of Hosts, 1 Thess. 5, 17, 18, 19, 20.  
37. Whether the Father hath not commanded us to honour the Son as we are to honour himself, as in john 5.22, 23. And whether a person may be said truly to honour the Father, that 
r Quia ut una est essentia, sapientia, potentia, voluntas utriusque, ita etiam honor idem est utriusque, adeo ut qui alterum non honorat, aut ignominia ●fficit, is & alterum non bonoret, aut ignomivia afficiat: cum propter identitatem essentiae, omnia ipsis sint communia, adeo ut qui video filium videat patrem, joh. 14.9. qui confitetur aut negat filium, consiteatur aut neget & non habe at patrem. 1 joh. 2.23. Tarnov. in loc.  neglects the honour of Christ the Son: And whether the casting off those duties and ordinances of Worship Christ hath instituted and ordained, yea commanded to be made use of, as King of his Church, be not rather a dishonouring then an honouring of him.  
38. Whether there be any such way for Believers ordinarily to promote the honour and glory of Jesus Christ, and proclaim and bear out his Name before the world, than this their holy and conscientious observing the duties of his Worship at all times, and on all occasions, especially in times of persecution: And whether Jesus Christ hath not taken it well at the hands of his Churches, when they have done so, as Rev. 2.9, 10, 13.  
39 Whether the Saints in the most purest Gospel times, that are yet to come, when the fullness of the Gentiles shall be brought in, and the jews called, shall not then make use of Ordinances, and duties of Worship, 
s In most or all these places of Scripture is mention made of visible worship, officers and ordinances, and they are understood by the most godliest Interpreters of the purity of those Gospel days and times which shall succeed the overthrow of Antichrist, and the calling of the jews, as could easily be showed, and doubtless some of those Texts, if not all of them, are yet to be fulfilled. So that the purest Gospel times shall not null, or make void the use of Divine Ordinances.  Ezek. 37.21. to the end of the chap. Jer. 3.15, 16, 17. Esay 2.2, 3, Esa. 66, 18. to the end of the Chap. Mich. 41, 2. Zeph. 3.9, 10. to the end, Zech. 8.11, 22. Mal. 3.4. with many more. And whether the overthrow of Antichrist, and discovery and removing of all false Worship at this day in the world, shall not be in order to the introducing and erecting or setting up the true worship of Christ in this Kingdom among the Saints.  
40. Whether at this present juncture of time, when God is appearing in his glory, and setting up his King (the Lord Jesus Christ) upon his holy Hill of Zion, as he hath promised and purposed of old to do, Psal. 2.6. there be any thing more obstructive, if not destructive to the carrying on of this blessed work, according as men may judge to outward appearance, then for those that presend to so much of God in them, openly to contest against the use of Divine Ordinances and Institutions of worship, wherein a principal part of Christ's Kingdom on earth consisteth: And whether many of those that thus reject and despise the holy Institutions and Commands of Jesus Christ laid forth in the Scriptures for all believers to observe in the worshipping of God, (after they have known and professed the same) be not like to prove the fittest instruments in the hands of Satan and Antichrist (if the Lord of glory prevent not) to trouble the peace of the Churches of Christ afresh, after the raging waves of the late tribulations be a little more assuaged.  
41. Whether the Scriptures, when they speak of the Saints drawing nigh to God, be not meant of performing the duties of his worship, and drawing nigh to him in Ordinances, as in that of 
t Every Ordinance brings us near to God, Levit. 10. The original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in propinquis melts. The Priests under the ceremonial worship had the special honour of that Title, to be called Gods nigh one's, Numb. 16.9. he caused them to come near him in holy services. Now all the Saints are a holy Priesthood, to offer up spiritual sacrifices, 1 Pet. 2.5. Caryl Serm. in james 4. See abundance more to this purpose in that precious Sermon. If any desire further and fuller satisfaction in this particular, let him diligently peruse that excellent Treatise of that late eminent and precious servant of Christ Mr. Jer. Bur. called, Gospel-worship.  Levit. 10.3. Psal. 73. ult. james 4.8.  
42. Whether those that now cast off Ordinances, and contend against the use of them, do not go against the judgement, practice, and profession of all the true Churches of Christ, that ever were, or are, from the beginning of the world to this day, and not only since but before the defection of Antichrist: And whether those that did first lead the dance in this unhappy course of denying the use of Ordinances, were not tainted and corrupted with the foulest Errors, and greatest Apostasy from the Truth, that may be, denying the authority of the Scriptures, denying the Trinity, denying the Divinity of Christ, & of the Holy Ghost, denying the Resurrection, the Being of Sin, or else making God the author of it, etc. in whose dreadful steps many of late begin to tread, that cast off the use of God's worship and ordinances, as lamentable experience witnesseth  
43. Whether such as wilfully cast away the use of Ordinances, and duties of worship, and contend against them, have not just cause to question the truth of their Spiritual estates, and to doubt whether ever Jesus Christ were rightly form in their hearts, seeing the truth of the work depends ordinarily upon the same means to build and perfect it, that first of all instrumentally begat it, which is the public ordinance of the Ministry of the Gospel, as 1. of Pet. 2.2. compared with james 1.18. Acts 20.21. Acts 26.18.  
44. Whether departing from the ordinances of God, be not one of those 
u These are times wherein a spirit of error is gone out into the world. That prophecy of Christ seems (in a great measure) to be fulfilled in our days. Matth. 24, etc. Vide Car. Present Duty and Endeavour of the Saints. p, 36, 37.  deceivable ways that false Prophets, and false Christ's shall make use of in these latter days of the world, that are come upon us, to deceive if it were possible, the very elect, as Christ himself hath forewarned and foretell, Matth. 24.24. And whether an elect person may not possibly be carried away with the error of the wicked (against which the Apostle Peter exhorts, 2 Pet, 3.17) for some time, Esay 29.24. And whether such may not come to see their error this way of leaving Ordinances, and casting off duties, before they are out of this world, especially on their Deathbeds, when they may bewail it with tears of blood, if it were possible, so sad may their condition be, as I heard a gracious woman in London once to speak of one of her Sex, whom she knew well, that was brought into such a dreadful condition when she was on her Deathbed, for her wilful slighting and casting off Ordinances and Duties of God's worship, and pretending only to Christ's doing of all for her, and she to do nothing but look to him, 
x Foelix quem faciunt aliena pericula cautum.  that she was brought to the very gates of hell and desperation.  
Those happy are that others harms  
Against like evils strongly arms.  
45. Whether Apostasy and falling away of Professors from the holy ways of God's worship, which once they professed and practised, be not a grievous judgement in itself, that God justly inflicts upon persons for their unthankfulness, and for unfruitfulness under Gospel-dispensations and Administration, receiving not the truth in the love of it, 2 Thess. 2.11, 12. And whether this evil be not a cause of many other evils to the Kingdom, provoking the Lord to lengthen out the miseries of this Nation.  
46. Whether Anarchy, or the rejecting of all Civil government in a State, be not eminently destructive to that State and Commonwealth where it once prevails: And whether rejecting of Christ's spiritual Government, Ordinances, and Laws of worship, be not to introduce a spiritual Anarchy into his Church-state, and Kingdom, which he hath in the world, and is daily more and more advancing, and consequently an endeavouring (according to what lies in the power of creatures) to subvert and overthrow the glorious Kingdom of Jesus Christ, and to lay his honour in the dust: And whether those that shall persist and persevere in such ondeavours, deserve not to be branded for enemies to the glory and dignity of him whom the Eternal God hath exalted to be the King of Kings, and Lord of Lords, and to whom whosoever shall refuse to yield subjection (be he Prince or Peasant) shall be broken in pieces as a Potter's vessel, according as the mouth of the Lord hath spoken, Psal. 2.9, 10, 11, 12.  
47. Lastly, to add no more, Whether the Kingdom of Glory hereafter to be enjoyed in Heaven, be not the proper State in which God hath appointed the Saints to live immediately in Himself without the use of Ordinances, and not the Kingdom of Grace here on earth, in which the Saints are imperfect, and see the Lord (for the most part) through a glass darkly, knowing but in part, and prophesying but in part, till that which is perfect be come, according to 1 Cor. 13.9, 10, 11, 12. and the Apostles own judgement of himself, Phillip 3.13, 14. And whether to hold the contrary, be not to confound those two States of Grace and Glory, which the Scriptures do distinguish, so that the casting off the use of Divine Institutions, and Gospel-ordinances, and Duties of Worship appointed for believers to walk in the practice of, till the Lord Jesus Christ's coming again, must of necessity be looked upon as having no bottom on the sacred Scriptures, but a vision of men's own brains, and deceitful hearts, directly contrary to the Faith once delivered to the Saints, 
Epist. Judas, v. 3, 4.  and therefore of all those that love the Lord Jesus in sincerity, justly to be condemned and exploded.   

AN APPENDIX By way of Postscript, To all those whom the former Considerations do more especially concern.  
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 Physician of Souls) endeavoured to pour forth in the former Considerations, for the healing of your wounded souls: 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 souls. If the business 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 spiritual Anarchy and Confusion in the Kingdom of Christ, and threatening Ruin to all the true and right constituted Churches in the world, I could not but 
a Principiis obsta, serò medicina paratur, Cum mala per longa● convaluere moras.  make haste (according to the 
b Ephes. 4.7.  measure of the gift of Christ vouchsafed to me) towards the preventing of them. If I have spoken or written none other then the words of Truth and Soberness, I shall desire you in the name of him, who is Truth itself (our Lord and Saviour Jesus Christ) to subscribe thereunto: If otherwise, I trust by the same grace received, I shall be ready to see it, and acknowledge it whensoever it shall be made out unto me: only I shall desire, that the same 
c Apud Ecclesiae Alumnos non ad humanas rationes & cogitationes dirigendae sunt res divinae; sed ad sensum & voluntatem doctrinae spiritus, oratio interpretatioque accommodanda. Just. Mart. Neque te quoque disserentem sustinuissemus, nisi cuncta ad seripturas refcrres; inde enim demonstrationes adducere studio tibi est. id. ibid. Dial. cum Triphon.  medium, viz. the holy Scriptures of God, contained in the old and new Testament, which I have endeavoured to use in the former considerations, may be used by such as shall attempt such a work. But because I may save that labour in order to your further and greater satisfaction, I have thought it requisite to do something by way of answering those objections, or removing those grounds, upon which (I suppose) all of you, (or at least) many of you, do 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 do well enough, and comfortably enjoy himself without the use of Ordinances, as hearing the Word, Prayer, breaking of bread in a communion of Saints, etc.  
2. That the success of things doth not depend upon the performance of Duties and Ordinances, but on God's eternal purpose and decree.  
3. That God knows 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 do use them, are little the better.  
5. That Ordinances are but poor low Dispensations, and not so consistent with a Believers 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 himself in the Spirit.  
6. That none are to pray or perform Duties at any time, further than they are moved thereunto by the Spirit.  
7. That the use of Ordinances is more Legal than Evangelicall, and engenders to bondage rather than liberty, looking more to a covenant of works than grace, the Gospel requiring believing not working.  
8 Another ground upon which people build their casting off the use of Word and Ordinances, is this, Because the Word and Ordinances are nothing without the Spirit. They can never work any impression upon the soul, or acquaint the Spirit of a man or woman, that the Lord is his God, or that Christ is his Saviour, etc. 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 soul.  
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 john 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 mere Atheists, and others respect such as pretend to the greatest perfection of holiness attainable in this life, I shall (by the help of Christ) make answer to them all, as they are laid down, in order to the discovery of the unsoundness 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 do well enough, etc. without the use of them. Now in answer to this, for the discovery of the unsoundness of it, I utterly deny it, and affirm the contrary, that such as cast off the use of Ordinances, 
1 Cor. 3.22.  or live in the neglect of them, cannot possibly do so well, nor so comfortably enjoy themselves in the neglect, as they might if they did conscionably perform them, and my reason for it is this (which I conceive is ungainsayable) Because whatsoever such do enjoy in order to their welfare and prosperity here in this world, though in the greatest fullness, they do not enjoy it with the blessing and favour of God, they may enjoy them, but not comfortably, because not through a promise, nor by virtue of having interest in Christ, through whom all our enjoyments become blessed to us, and without whom all good things become evil 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 themselves comfortably) because those mercies that come to us through a promise, and by virtue 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 himself and his mercies, hath also said, that he will be sought unto for all those mercies, before we shall enjoy them, as Ezek, 36.37. And when a person is once in Christ, his being in Christ doth not take him off from duties, but rather puts him upon the diligent performance of them. And hence it is, that the Spirit of Christ that dwells in believers, is called a Spirit of prayer and supplication, Rom 8.15.26. Gal 4.6. Zech. 12, 10. And Christ hath promised believers to grant them their desires upon their ask 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 enjoins believers to watch and pray, and ask necessaries daily at the hands of God their Father, for the good both of their bodies and souls, their temporal and eternal welfare, Matth 6.11, 12. So that 'tis not faith in Christ, and a promise, that in itself 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, lays claim to the good things of God, yea God himself (blessed for ever) is his Portion, but Prayer fetcheth them in to the soul, through Jesus Christ's 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 fools destroyeth them, Prov. 1.32.  
The second ground upon which people build their neglect of duties, and casting off ordinances, is the Eternal 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, etc. or performing any duties of worship whatsoever. Shall we think (say some) that the judgement of the Sword, Pestilence, and Famine that walked up and down the Kingdom, as the Executioners of divine Justice in an uncontrollable manner have been (in so great and wonderful measure) removed from the prayers and supplications of any or all the Saints in England, and not rather from the predeterminate Council and decrees of God.  
To which I answer, That the Decrees of God do not exclude in the least, the use of the means towards the effecting & bringing about of them, but as God hath determined in his eternal counsels what he will do 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 find in Scripture, that this is made a certain sign 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 lawful means for the obtaining it, as we may see in Daniel 9.2, compared with Jer. 29.10, 11, 12, 13, 14. where we find 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. years were expired. 2. That he purposed also, and foretold by Jeremy, that near about the expiration of those 70. years, a Spirit of Prayer should be given to them, and they should go and pray unto the Lord for their deliverance; and hereupon Daniel is stirred up about the end of those 70. years, to a more than ordinary seeking to God by fasting and prayer, for the accomplishing of his promise, as is clear 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, do 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 only such ways and means as God hath in his wisdom 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 Spiritual and Temporal, as the Scriptures abundantly declare and testify.  
And whereas many think, that the use of second causes, and ordinary means naturally, are sufficient to attain their desires without the use of prayer, etc. because God hath given a power, or natural force to second causes to do us good, as fire to heat us, meat to nourish us,  to warm us, reason to guide us, Physic to keep us in health, and cure us of diseases, etc. I will 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 natural, civil, and moral things and actions, wherein all men have freedom of will, and want neither ordinary means to help themselves, nor wisdom and understanding naturally to guide them. As for instance, 1. in the use of food, though there be therein a natural virtue put and placed by God to nourish us, yet we find how the servants of God have used prayer to desire the Lord to bless that unto them, as Christ himself 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 Journeys, 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 Eleazar, Abraham's servant, (though he were an understanding man, and very able to manage his business he went about) earnestly supplicate God for direction and success, Gen. 24.12. where we find, 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 seek to the Lord for direction and good success.  
4. In the actions of our common Trade and ordinary employments, the Lords people have desired God to bless and prosper them, as knowing that it is not so much their natural 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 clear for it, that it may abundantly satisfy those that are ingenuous, as that of Prov. 3.6. In all thy ways acknowledge him, and he shall direct thy paths And Phil. 4.6, 7. Be careful for nothing, that is, in respect of the event, or issue, or success of things, but in every thing, mark in every thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by prayer and supplication with thanksgiving let your requests be made known unto God. And then this will follow, that the peace of God shall keep our hearts and minds 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 the use of religious duties and ordinances, is taken from Gods knowing of all our wants, and his readiness to supply them without our seeking to him: for say they, God hath no need of our prayers and performances to move him to do 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 weak and idle; for first of all, though God know our wants better than we ourselves do, yet he hath made it known to us in the Scriptures, that it is his will we should spread them before him in prayer, etc. as Phil. 4.6. In every thing let your requests be made 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 hear 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 we 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 ourselves. No; but that we might know our duties, and consider from whom all our mercies flow, and to whom all our Returns of praise ought to be made.  
3. Although the blessed Nature of God in Jesus Christ be infinitely carried out with readiness & for wardness towards the helping of poor 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 goodness, 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 easy to be entreated, 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 Cries put up from poor creatures to him: So that the drawings forth of those tender mercies which are in God, by the cries of his poor creatures to him, do exceedingly speak: out and commend to men and Angels, the unconceivable goodness of his Nature. 2. Because the Lord's 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 hear the work of his own Spirit in us, making intercession with sighs and groans that are unutterable, Rom. 8.26. Cant. 2.14. 2. because he knows that his mercies and blessings will be a great deal the sweeter to us, when we have got them in the way of prayer, as we find 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 believing) are fare sweeter to us then those that come to us in a common and ordinary way of general 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 do 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, believing 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, etc. saying with David, O how amiable are thy Tabernacles! my soul 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 played the Hypocrites, and were not real in what they did, but suffered their tongues to speak more than their hearts felt, they must blame themselves, and not find fault with the Ordinances. Besides, doth the grace of God (wrought in any soul) teach them to lay the fault of their unfruitfulness and barrenness on the means, Christ hath instituted to make them fruitful? Are not such reasonings carnal 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 sick and diseased person, that 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 eats (which is excellent good, and full of sweet nourishment in itself) and not from the super fluity of corrupt humours in his stomach. Therefore I should advice such persons as blame the sacred ordinances of Christ, to reflect back on themselves, & see the ground of all their unprofitableness 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 soul, and thou takest no knowledge of it? And therefore it seems in the Prophet Malachies days, 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 foul 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 he hath returned to them, and spoken peace to their souls. 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 do not forthwith hear and answer them.  
2. As for that concerns others, that such as use Ordinances, and are daily in the practice of prayer, etc. are (for aught they can see) little the better for them: I answer, if they mean Formalists, and carnal Gospelers, that have a mere form of godliness only, but want the power of it in their hearts and lives, it cannot be 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 in their walking with God, should cease the using of them: for the abuse of what is lawful by some, is no sufficient reason why others should be taken off from the use of it. Meat and drink, and recreations, with other things that are lawful and good in themselves, may be abused oftentimes by some that seek after nothing more than the satisfying of their carnal lusts; yet that may not take off others from the moderate use of them. And so 'tis here in the point 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 general, those that are upright before God in their performances and use of Ordinances, as well as those that are mere formalists, than I demand of such, whether living in God (who is Love itself) can possibly lead them forth to such ways 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 unprofitableness of any under the means 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 gross and foul untruth, having experience to the contrary in many of the servants of God through rich mercy. 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 believe 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, than Hypocrites or carnal Gospelers can possibly put forth and manifest) they would not cry down the use of Gospel-ordinances, nor judge those for poor, low, weak Christians, that use them as now they do. But (through an ungrounded and unchristian jealousy that is entertained by them touching others, together with an high and overweening 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 clothed with humility, and better to study the grounds of their own leaving ordinances, before they call into question their brethren's, 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 Seals, Church-fellowship, etc. as poor, low dispensations, weak forms, childish things, and such as be not so consistent with a persons living in God, etc. but out of which God doth lead his people to a more immediate enjoyment of himself in the Spirit.  
Now for answer to this, First, I desire it may be seriously considered, Whether the Ordinances and Institutions of the great God, and our Saviour Jesus Christ, are low things, poor, weak, childish dispensations; Are those low and childish things, in which the glory of Christ's Wisdom, Power, and Faithfulness doth shine forth? And are not the Scriptures, & divine Institutions and Ordinances of Christ held forth in them, such Dispensations? How then darepoore sinful dust and ashes thus reason and argue? Is it not rather a clear Demonstration, that such men and women as thus speak, have low and base thoughts of Christ in the managing of that great business his Father hath entrusted him with, about the ordering and governing his House & Kingdom. 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 shows clearly that the very dispensation of the Legal Covenant ministry and ordinances, was 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  glorious, but how much more than (saith he) must the Evangelicall Covenant ministry 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 perpetual, & 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 poor, low, weak childish things? Doubtless the Lord Jesus will give men and women but little thanks for those * hard speeches of theirs they have uttered against him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  at his coming to execute judgement upon all ungodly ones, Judas Epist. v. 15.  
Besides, I desire such persons as speak so ignominiously of the Lord Jesus, ordinances, and Gospel-institutions, would but answer me, or rather the Lord Jesus Christ, to these few demands.  

1. Is the Name of the great and glorious Jehovah a low and mean, a poor 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 Ministry of the Gospel so much? Acts 9.15.  
3 Is the sanctifying this great & glorious Name of jehovah, 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? Leu. 10.3.  
4. Is Glory a low thing, and not worth the looking after, and is not Mount Zion and all the holy Assemblies so styled? Esay 4.5. & 60.7.   
In a word, are not all the Vessels of the Lords spiritual Temple and House under the New Testament, clean and holy? And shall we call that common and unclean that the eternal God, the King of Zion hath cleansed and sanctified? As Christ said to Peter, Act. 10.15. so may I say to such men, Call not those things common and unclean that the Lord Jesus (the great Judge of quick 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) poor, 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, etc. are subordinate ways and means which Christ hath appointed to further (not hinder) a believers living in God. And the more the Saints are in the use of those means, with upright and spiritual 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 means in order to the enjoyment of the end, may very well stand together. As for example, A person that depends on God for his natural life, eats and drinks, and sleeps, and marries, and takes physic, and useth these and other like means, in order to the preservation of that life, and the use of these means doth not null or make void his faith in, or dependence 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 be 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 spiritual life, he lives in God alone through Christ, and makes him alone the Rest and Centre of his Soul, and yet makes use of Prayer, Preaching, reading the Scriptures, fellowship with the Saints, etc. as the means which Christ hath appointed in order thereunto. And therefore what can be plainer than this that we affirm, viz. that living in God, and using of Ordinances, are consistent, and may well stand together. And what horrible wickedness and Hypocrisy is it in 
* I charge not all, but some more especially, that are 〈◊〉 of this opinion and practice, who are grown very lose and profane 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, etc. (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, o tempora! o mores! Oh the desperate wickedness of men and women in this Age! Can the ways and works of darkness that the Lord hath forbidden, stand with a persons living in God (which is such a blasphemous abomination, as hell itself can hardly afford a fouler) and cannot the ways and works of righteousness and godliness, the serving and worshipping of God, stand with living in God? O quintessence of impiety. thou child of the Devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? Acts 13.10. What shall be given unto thee, or what shall be done unto thee, thou false tongue? Sharp Arrows of the mighty, with coals of juniper, 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 Himself: 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 he leads them from speaking, and reasoning, and discoursing, and studying, and other actions that belong to a rational creature when they grow old: So here, what weakness do men discover to the world, when they say, God leads his people out of the use of ordinances, and ways of worshipping and serving of him, by prayer, etc. when he leads them out from their ignorance, darkness, fleshliness, filthiness, carnalness, that was wont to cleave to, and be 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 madness would it be in any man to affirm this? So here, because God is pleased to take off his people more and more from their unbelief, pride, selfe-seekng, &c, and other weaknesses and sins, in the performance of the duties of his worship, therefore he leads 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 perpetual use of them to his Saints in all ages, as I have showed in the Queries. He 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, etc. is this, That none are bound to pray, or perform Duties,, etc. further than 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 we are to go when God's Spirit moves us, yet are we not to neglect when we do not perceive such sensible motions of the Spirit. etc. Bolt. Bounds of Christian freedom, v. 202. We must do 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 God's worship both public and secret, which he calls us daily to the performance of. It is true, as the Spirit of Christ is the efficient cause of spiritual life in believers (without whom we can do nothing, john 15.5.) and works the grace of Sanctification in their hearts, so there is no performing of holy duties without him: But whether a believer so sanctified and enlivened by the Holy Ghost, is not to 
* Though we cannot bring the Spirit to us, yet let us set ourselves in the way for him, to meet with us. Hold up the performance of duty, etc. Id. ibid.  enter upon religious duties, before the Spirit put forth a new act of spiritual 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 looked upon as a mere passive in the performance of holy duties, as Prayer, Mortification of sin, etc. but as a worker together with God. And so much those eminently anointed and qualified servants of Christ, Mr. Tho. Goodwin, and Mr. jeremy Burronghes, and Mr. W. Greenhill affirm. Mr. Tho. Goodwin in his 
* Treatise of the trial of a Christians growth, p. 82, 83. & 138, 139.  Treatise quoted in the Margin touching a believers Mortifying sin, saith, We are purged from sin as the body is by Physic from humours; though the Physic work, yet Nature joins with the Physic, being quickened and helped by it, to cast out the humours: so as the means whereby God purgeth us, are not to be imagined to do it, as mere Physical Agents, like as the pruning-hook cuts off branches from the Tree, or as when a Chirurgeon cuts out dead flesh; but these means do it by stirring up our graces, and quickening them, and by setting our thoughts, and faith, and affections a-work, and so God assisting with the power of Christ's death, he doth purge us daily, by making his word, afflictions, etc. for to set our thoughts on work against sin. It is certain, that unless our thoughts work on the means, as well as the means work upon us, and so mingle themselves with them; unless Faith and Christ's death be mingled in the heart, it purgeth not: And therefore it is said, we purge ourselves, as 2 Tim. 2.20. and 1 john 3.3. and Rom. 8.13. We by the Spirit mortify the deeds of the flesh, this is said (saith he) 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 do it. Thus this precious 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.  
Mr. Burroughes on Hosea speaking against wanton Professors in this Age, saith, We find revealed in the Gospel, that it is God that must work the will and the deed; the Covenant of grace is such, as that God doth not only require, but work all for us. How is this goodness (saith he) misinterpreted and abused? Therefore (say they) what need we do any thing? Why do Ministers urge people to duties? Your principle is good, the truth is good, that it is God that works all in the Covenant of Grace, but this deduction is very absurd and vile, and an abuse of God's goodness, that therefore you must not work together with God, as rational creatures, etc. p 743.  
So Mr Greenhill, in his elaborate Lectures on Ezekiel, Chap. 3. verse 1, 2, 3. p. 293. Observe; 1. hath these words, The godly must act and put forth their graces towards further reception of spiritual things; When Christ will give Ezekiel Donum Prophetiae, a Roll to eat, he opens his mouth, he sets awork his faith to receive this gift of prophecy; 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 spiritual favours and excellencies; we should therefore beforward, and stir up our souls and graces to the receipt 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 specifical difference between that man and another that hath it not; a man without it cannot act nor stir up himself to a further reception of spiritual things, because he is dead, but a man that hath it, can & aught to quicken up his own soul to spiritual things. The Prophet had received the Spirit that entered into him, and he opened his mouth, exercised his Faith, to take what the Lord should give: The Apostle Paul bids Timothy stir up the gift of God that was in him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  2 Tim. 1.6. He would have men deal with their gifts and graces, as they do with fire under the ashes, they blow them off. and blow the fire up, and there is a flame fit for service. Sloth, fear, infirmity, carnal reason, are ashes that do oft cover divine fire, that it seems dead; but we must stir up ourselves, blow off those ashes, and blow up the fire of grace, that it may burn and shine, be useful to ourselves and others. The Prophet complains in Esay 64.7. There is no man that stirreth up himself to take hold of me: they are like men asleep, that sit still and do nothing. The vulgar is, Non est qui consurgat.  
So that I conceive as it is in the great business of a Believers mortification of sin, so it is in the performance of prayer, and other religious duties; the Rule by which a true believer is to walk in the performance of those duties, is not to sit still and do nothing till he is wrought upon by the Spirit, but he is through the strength of grace received, to act his 
* They that speak against performance of duty, might as well speak against the actings of faith & exercise of grace: for prayer is nothing else but the communication of the soul with God, the actings of faith, & exercise of grace. Bolt. ut supra.  faith on the truth and faithfulness of God in the promise, who hath undertaken to give in assistance to us, and ability to go through that work he 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 works the Lord calls a believer 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 believer. For doubtless such as are truly incorporated into Christ, and made one Spirit with the Lord, are not acted as dead stocks, 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 pass, that many formal easy Professors, take such liberty to themselves to live in the neglect of holy duties, because they say, they can do nothing of themselves further than the Spirit moves and quickens them, as if one that is in Christ, were altogether without spiritul life and motion longer than 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 works of holiness wrought in believers at their first Conversion and Regeneration, when Christ is form in them, which is contrary to the 
b john 1.16. 2 Cor. 5.17. Ephes. 2.10. Ephes. 4.24.  Scripture, and all found Writers.  
2. That whensoever a believer 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 do James 3.2. than he is not to be looked upon as one in Christ, which is as absurd as unsound.  
3. That all those 
c 1 Tim. 4.14, 25. 2 Tim. 1.6. Luke 21.26. Ephes 6.18. jam. 1.19, 21. Phil. 2.12. 1 Cor. 15. ult.  exhortations to believers, that concern the stirring up their grace, their watchfulness to the performance of religious duties, their working out their salvation with fear and trembling, Their giving all diligence to make their calling and election sure, their fruitfulness in good works, and abounding in the work of the Lord, etc. are void and of none effect, making believers under the Gospel and new Covenant of grace, to be in no better condition than 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 do 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 to 
d Mat. 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.  charge home the guilt of sins of omission and neglect of prayer, repentance, mortification of sin, etc. nor the guilt of carelessness, slothfulness, negligence, lukewarmness in the service of God, upon such as are believers, which is frequently done by them, as we may read in the New Testament: for if they can act no longer nor no further than the Holy Ghost acts them, as ●t their first conversion, then why should they be charged with such faults, and commanded to amend, threatened if they do not, as Rev. 2 4, 5. seeing God deals not with believers in Christ under the Gospel any longer by a Covenant of works, but of grace, though the Covenant of Grace be full of justice, and in the hands of him who orders it in righteousness, whose 
e Psal. 89.32, 33.  Sceptre is a righteous Sceptre, and will correct his subjects in righteousness yet still in greatest love and mercy.  
2. Besides secondly I answer, Doth not this ground upon which people build the neglect of duties, etc. as it is propounded, expose them to great danger of being acted by 
f Vid. Boltons' Bounds of Christian freedom, p. 199. where he shows how Satan may move a person to the performance of religious duties many ways.  a Spirit of Delusion: For suppose (they staying till the Spirit move them (as they speak in the former ground) to pray, etc.) 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 knows how to advantage himself against us as well by ill performing of duties, as by Non-performing them: and is it not the general opinion and judgement of the godly that are taught of God, that one special differencing character between the motions of the Spirit of God and Satan, is this, that the one moves orderly, seasonably, and suitably 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 only, may as well (especially if they be not experienced Christians) be deluded by Satan as led by the Spirit of God.  
3. Lastly, to say no more; are not the Scriptures altogether silent herein, and do not in the least hold forth such a Rule as this to believers, that none should not enter on the performance of duties, till the Spirit move them: nay, is it not as clear as the Sun at Noon day, that the Scriptures do expressly hold forth to the contrary, 
g Luk. 21.36. Rom. 12.12. Ephel. 6.18. Col. 4.2. 1 Thess. 5.17.  enjoining believers to pray always, to pray continually, to pray without ceasing, to watch unto prayer, with sundry the like expressions, not (take heed) as if believers were to do nothing else but pray and perform religious duties; for then there would be no place left for their civil 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 spiritual disposition towards that duty, and all other duties of the like nature, that so they may be ready upon all occasions, ordinary and extraordinary, public and private, 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 than the working of particular & next causes do from the universal cause, which seldom or never produceth particular effects without a concurrence of particular causes. e. g. The Sun is the universal cause of all the fruitfulness of the Earth, 
Vide Bridge Overflowings of Christ's fullness, p. 31, 32.  yet it doth not produce that fruitfulness without the help of man: So here, the Spirit of God is the universal cause of all the spiritual 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 universal cause, can be no dishonour to it, in regard that they do not act by themselves properly, but together with and from the influence and virtue of the universal, without which they could do 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, is more legal than Evangelicall, looking more to a Covenant of works then a Covenant of Grace; engendering to bondage, where as the Gospel gives more grace, and affords more liberty, looking more to believing then working.  
Ans. The whole frame of this Argument is carnal, 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 spiritual, and such as have attained to greater enjoyments of God than 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 affirm 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 we 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 than ordinary, so frequent, as if he had leisure for no other employment, and took delight in nothing else. And hence it is, that he saith oftentimes, that he prayed without 
h Rom. 1.9. Col. 1.3.9. 2 Tim. 1.3. Phil. 1.4. Philem. v. 4. 2 Thess. 1.11. 1 Thess. 3.10.  ceasing, that he prayed always, that he prayed exceedingly night and day, with divers! such like expressions. And as it was with this precious servant of Christ, so it hath been with the most eminentst believers in all Ages, so far have they been from looking on performance of holy Duties, as Legal Services, and engendering to Bondage.  
2. But secondly, if we diligently observe the Tenor of the Gospel, and new Covenant of Grace, shall we not find that they call upon believers for the strictest and most exactest performanees of the duties of God's worship, not allowing believers to live in the willing neglect of any known duty towards God, or man, or themselves; if we are not convinced of it, let that notable place of Tit. 2.11, 12, 13, 14. be considered, where the Apostle shows, that the Grace of God that bringeth salvation, viz. the Ministry of the Gospel and new Covenant, that worketh grace instrumentally in men's hearts, and revealeth the freelove of God through Jesus Christ, to sinners, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world: i. e. soberly in respect of ourselves, righteously or justly in respect of men, and godly or holily and religiously in respect of God. In which words I conceive are wrapped 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 works: And the Apostle in the 14. verse goes on to amplify it, by showing one chief end of Christ's coming into the world was, to redeem them from iniquity, and to sanctify to himself a people zealous of good works; where he gives us also a character of those that are the peculiar redeemed one's of Christ, that they are such as are not only freed from the power and thraldom 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 inquire what this Liberty is which the Gospel brings with it to beleevets; now without question it cannot be meant of a lawless liberty, a carnal, sensual, sinful liberty, a liberty and freedom to dishonour Christ, to cast his Laws and Ordinances behind our backs, and to live as we list. It's as clear as the Sun at noon day, that the Gospel brings no such liberty with it to the world: indeed the Devil's Gospel doth, and Antichrists, and Mahumets, they give to people elbowroom enough, as we use to say, in the ways of sin, but not so with the glorious Gospel of the Lord Jesus Christ, 
Tit. 2.14. Rom. 6 14. 2 Tim. 2.19. 1 joh. 3.3. Rom. 6.1, 2.  for this saith, Christ came to redeem us from iniquity, this saith, sin shall have no Dominion over us, this saith, whosoever names the Name of Christ, must departed from iniquity, this saith, he that hath true hope in Christ, purifies himself as Christ is pure; this saith, we are not to continue in sin that grace may abound, nay it demands a reason how men can imagine that those that are dead to sin (through interest in Christ) should live any longer therein; 
* 1 Pet. 1.14, 15. 1 Cor: 15. ult. Phil ●. 11. 'tis 3.8. 2 Cor. 7.1. Phillip 3.13, 14.  and doth not the Gospel of Christ say also, that we 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 righteousness, that we should be zealous of good works, and maintain good works, and perfect holiness in the fear of the Lord, forgetting what is behind, and pressing after what is before, etc.  
4 Besides fourthly, the use of Ordinances, and performance of duties under the Gospel, is to be looked upon as a Believers privilege, not as his burden: and if the commands and service of Christ be called a Yoke and a Burden, and Bonds and Cords, in the judgement of men, yet it's an easy yoke, and a light burden, such cords and bonds as are gentle, so that as the Apostle saith, his commandments are not grievous, 1 Joh. 5 3. The pedagogy of Moses indeed was burdensome and grievous, so that our forefathers could not bear it; but not so with the service of Christ under the Gospel, when heavenly and spiritual souls are in it. Indeed when carnal hearts enter upon, or tarry any time in and under the service of Christ, they are as under a burden, and the work they are about is a burden to them; and what's the reason but this, that there is an unsuitableness 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 do with nothing but duty in duty, cannot choose but find that duty tedious and irksome to him, as the ordinances under the Law were to the carnal Jews that did not eye Christ in them. But now on the other side, when a gracious spiritual heart comes to a spiritual duty, & not to the duty so much as to God and Christ in the duty, to converse with the Father and the Son in the Spirit, how sweet and delightful then are times of duty unto such souls, so that the performance of duties in a right manner, is no Legal thing, nor matter of burden and grief to the Saints; but that which affords them the greatest sweetness, content and satisfaction that is to be enjoyed on this side glory, and so is to be looked on as matter of privilege, not of bondage.  
5. To say no more; whereas it is said, that the Gospel requires believing, not working; if by working you understand the purchasing of life and salvation at the hands of God by our performances, the justification of a sinner before God, etc. it's granted, the Gospel requires it not at the hands of sinners, because it offers more grace, that is, it shows us the work is done to our hands by Jesus Christ, he hath procured our ransom, satisfied his Father's Justice, appeased his wrath, procured peace and reconciliation, and that firmly through his own blood, and wrought all our works for us this way, Esay 26.12. And our duty is primarily, and above all, to believe this, and accept this as it is held forth in the Gospel, 
john 6.29. 1 john 3.23.  because the great work of God, and commandment of the Gospel, is to believe in the Name of the Lord Jesus, that we may be saved. But if by working we understand the fruit that flows from our believing in Christ, and taking hold of him to justification and salvation, viz. a holy study in all our ways to please God, and do his will, to walk in a childlike fear and reverence before God, and have respect to all his commandments, that in all things we may be found to the honour and praise of him that hath loved us, and called us out of darkness into his marvellous light, etc. then I suppose there is none whatsoever that pretends to Christianity (especially if he have in an experimental 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 clear 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 justification, l. 7. c. 1. p. 434, 435, 436, 437, 438. Bisco's golrious mystery of God's mercy, p. 298, 299. eaton's Hony-comb. Boltons' bounds of Christians freedom. Burges Vindidiciae legis, p. 39, 40, 41, 42, 43. with many other. etc.  Treatises that are abroad concerning this point.  
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 soul, or acquaint the Spirit of a man or woman, that the Lord is his God, or that Christ is his Saviour, etc. 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 soul.  
Answ. I find an answer to this objection in Doctor Crisp, vol. 3. p. 93. 94. 95. which because his works have been of great esteem amongst such people not long since, and because he speaks fully to the point in hand, I will here transcribe, as they are in the book set down; 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 scandal 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 find out, and reveal 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 himself known to be the God of his people, but that way is merely passive, not active.  
1. Passively God makes himself 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 fare as they are mixed with faith. Now give me leave to communicate to you the full use and utmost extent of God's thoughts concerning the ordinances that he hath propounded, how fare forth he would have the creature look upon the ordinances, and as much as may be put upon the use of them, so fare forth as they are useful. Know therefore, as I said before, that all these ordinances are but passive ways of conveying this great gift, the knowledge of God to be our God, I mean more plainly thus: These ordinances are only of, and in themselves, empty, dry Channels, or Pipes, through which the Spirit of the Lord brings from God himself the Spring, those riches, and conveys the same into the Spirit of a man. Look as a channel digged in a dry ground, is the way through which the Spring conveys his water unto a cistern, the channel itself communicates none of its own, only it is a passage through which the Spring conveys his water: So are all the ordinances, even faith itself, prayer, and all other Services, they are but channels through which the Spirit of the Lord passeth and bringeth from the Lord himself (the Spring and Fountain) 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 God's 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 be passages to convey himself to the sons of men, and so they are to be made use of by the sons 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 himself. 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 himself, and the manifestation of his own salvation through our believing. The Spirit of the Lord passing through the Ministry of the Gospel, as the breath of man passeth through a Trumpet; the Trumpet is the instrument, the breath is the Spirit of the Lord: the Trumpet adds nothing to the breath. Now know beloved, so far as you will 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 fare you shall attend the ordinances according to his pleasure; but when you ascend so high, that the ordinance doth get things, than you rob the Lord, and give more to ordinances than 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 joyful 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 adversity call thou upon me and I will deliver thee. And here by the way know from hence what is the expectation of believers 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, etc. Therefore as the poor man lay at the Beautiful Gate, not because the Gate would relieve him, but because it was a place of concourse where honourable men resorted, from whom he might have Alms; so in the Ministry, 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 do 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 vessel; the treasure is never the further off, nor never the worse, because the vessel is poor. It is no matter of what price the means of conveyance is, so that the thing we desire be conveyed to us by it, only we must not give it that which is above its due, etc.  
And this shall be encouragement sufficient to wait upon all ordinances of all sorts, where the Lord appoints, that he will for his own 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 stir you up to attend upon ordinances, and yet not to make Gods of them, to ascribe that to them which belongs alone to God (who doth all ordinarily through ordinances) which is the only way to disappoint you of your hope, when you expect help from them.  
9 The 9 ground upon which people build their casting off the use of Ordinances, is the several 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 Prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the Daystar arise in your hearts. 2 Pet. 1.19. But the anointing which ye have received of him, abideth in you: and ye 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 City had no need of the Sun, 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 refer all to two heads.  

1. Show what I conceive to be the proper meaning of these texts of Scripture.  
2. Give in the joint 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 intent, that the Word, Ordinances, and Ministry, appointed and instituted by Jesus Christ in the days 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 showed in my Queries, that in the purest Gospel-times, Christ will have Ordinances, and Officers to administer them, and Saints to enjoy them, though in a purer manner than they have been, or possibly now are; but I conceive he means, that Christ himself will be their Teacher in the new state of his Church, in the use of these his own means he hath instituted and appointed. And this teaching of Christ, the King and Head of his Church, will be, I conceive, divers ways.  
1. By giving the Saints a greater measure of the Spirit, and a more nearer communion and fellowship with himself then formerly, the fullness of God shall be more brought into their hearts by the ministry of the Spirit; and than 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 shall 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, Counsels, Synods, Conventions, Dictates, Decrees, judgements 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 though truth made known by outward instruments, after so sure albrittain 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 persuading of them, as the Samaritans when they came to Christ himself upon the report of the woman that had been with him, they got such satisfaction from him, that they said, Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed that Christ, Joh 4.42. Even thus doubtless, will the Lord Jesus deal 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 believe 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 spiritual 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 alleged.  
1. Pareus, that famous and judicious. Writer, in his Commentary on Heb. 8.11. hath these words: Non itaque hinc recta conficiunt fanatici, ministerio Ecclesiae opus non esse in novo Testamento, quo ●am ad compliment 'em 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. Vtrumque docet Scriptura, omnes docert à Deo, & omnes debere audire, legere, meditare scripture 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 verb. Per verbum enim auditum & praedicaetum omnes doret. The interpretation is this; Therefore those brainsick men do 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 completing of so great light in this life, doth prepare us by the Ministry 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 aught to hear, read, meditate on the Scriptures and word of God. Therefore the promises do not overthrow the commands and precepts, nor the first prime cause take away the means: 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 means 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 joins 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 Hebrews, is so full and copious, that I hardly know any have written more largely on this subject (unless it hath been in a Treatise by itself) answering all objections against it, which would be too much to transcribe in this place.  
2. 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, shows it to be understood of Gospel-times here. Sed per diem illucescentem & Phosphorum orientem rectiùs intelligitur uberior, perfectior, clarior, & magis explicata Christi & mysteriorum divinorum cognitio. And this he proves by five Arguments, but yet reproves those that would hereby lay aside the Scriptures, and look upon them as unuseful to them, when the Daystar is risen in their hearts; considering the whole state of the New Testament-light, is no other to that of glory, than the midnight is to the noonday; and especially because that the dawning of the day, and the arising of the Daystar in our hearts, spoken of here, is meant of the Ministry and Doctrine of the Apostles, who were the best interpreters of the Prophets, Christ himself 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 believers are to have respect to the Scriptures always, both of the old and new Testament, and not to cast off the use of them, as soon as the Daystar gins to rise in their hearts, that is, so soon as they come to understand or attain a more clear knowledge of the doctrine of the Gospel, or salvation by faith alone in Christ crucified, by the ministry and teaching of the Spirit.  
3. Concerning that Text of 1 John 2 27. in my judgement Calvin and Beza speak out the proper sense of the place, 
Vide Bee. Annot. Calv. in loc.  saying, That the Apostle in these words, only signifieth to those he wrote, that they were not so ignorant as to be taught such things as were unknown to them, or that he 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, Frantic men do rashly from hence seek to shut out of the Church the use of the public Ministry. 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, etc.  
4. As for that of Revel. 21.22, 23. though the most (both Ancient and Modern) Writers, do understand it of the Church Triumphant hereafter in glory; yet Mr Brightman and others, take it to be meant of the glorious times of the Church here on earth, when the Jews 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, etc. Let the Jews (therefore saith he) harken to this, and let them not expect the re-edifying of a new material 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 hopeful hearts to see Almighty God himself, and the Lamb conversing among them; in respect of which glory, they shall judge whatsoever can be framed by the policy of men, are but vile and nothing worth. And then afterward upon the 23. verse. Now these things (saith Mr 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 books which help to open them.  
To this agree Mr Bernard on the Revelations, with Mr Burroughes on Hosea, and divers other late Writers.  
10. Lastly, though some of those that renounce Ordinances, will make use of Scriptures, so fare as they conceive will advantage their cause, (as is the property of all Heretics to do) 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, than the writings and say of other Saints, containing in them many weak, silly, vain, gross, 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 seems 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 show in the following Answers) will serve young Christians turns, and may bea help to such as are poor, weak, low believers, Babes in Christ. Well then, they are some way useful: but why not as useful and serviceable to 
* S. Seripturae usum sui et necessitatem non tātion 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 only the most eminentest Saints before Christ came into the world, as David, Daniel, etc. 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 trial.  
1. The Apostles, though they had such a fullness of the Spirit poured 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 Apollo's 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 himself, (our alone blessed Saviour) made use of the Scriptures often, as we find john 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 only 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 john 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 Epithets the Apostles give them.  

1. For first, they style them such, whose faith is spoken of throughout the whole world, Rom. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. Such as were wise men, 1 Cor. 10.15. I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, sapientibus, to wise men.  
3. Such as were perfect, Phil. 3.15. Let us therefore as many as be perfect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
4. Such as had received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Like precious faith. 2 Pet. 1.1.  
5. Such as were strong men in Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 john 2 14.  
6. Such whose faith did grow exceedingly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Thes. 13.   
So that by all this it plainly appears, that the Scriptures are useful to all the Saints, high as well as low, strong as well as weak, wife as well as simple, yea every way able to furnish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the man of God himself, or instruct him perfectly, as the word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  signifies. 2 Tim. 3.17. to every good work; 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, , yea gross contradictions, etc. 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 clear as the Sun, to any but those whose eyes are shut up, that the Scriptures are without imperfection, without weakness, vanity or 
b Vid. Robert's Key of the Bible, p. 38. to 49. excellently clearing and freeing the Scriptures from contradictions in themselves.  contrariety, being inspired by him who is Perfection itself, 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 easy to 
c Read 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 but 
d Sibyllae folia, Luciani libri, imò ipsae Aesopi Fabulae, vanitas vanitatum.  leaves, fables, trifles, vanity of vanities, etc. which drew this saying from 
e Auferantur de medio chartae nostrae, procedat in medium codex Dei. In Psal. 57  Austin of old, Away with our writings, that room may be made for the book of God: and that of renowned 
f Ego odi me è libros, & saepe opto eos interire etc. In Gen.  Luther, I hearty hate mine own books, and could wish them out of the world, because I fear they keep men from spending so much time from reading in God's book, the only fountain of all the wisdom. Now if the Scriptures are so excellent, so perfect,, why should they not then serve to us as a Cavon or rule to walk by, in things that are both to be believed and practised?  
Object. But they are a dead letter.  
Ans. And why so? Are the words of the 
g We must never abstract the Scripture from that Spirit of God which is always in it, and with it, as a clear and sufficient witness 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 corpse without any divine spirit in it. Mr. Burious Reply to a Relation of the Conference between the last Archbishop of Cant. and Fisher the jesuite. For even as the veins in a natural body, do carry and convey in them the life blood; and as the arteries do contain in them those animal 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 quickened, and which is in them, as the light in the body of the Sun, their proper light, etc. p. 151.  living God dead words? Are they not spirit and life? john 6.63. Are they not quick and powerful, sharper than a twoedged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the joints 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 darkness 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 wisdom and knowledge in the Scriptures, as there is light in the Sun beaming forth to the world; but that men cannot discern it, is from their own darkness and not the Scriptures. How mach the blind 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, is 
h It is true, the Scriptures are obscure and difficult, but not all, nor to all, nor always. 1. All the Scriptures are not difficult and obscure, every part of them is not involved 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 mere Naturals, or Animals, 1 Cor. 2.14. Such as want the assistance of the Spirit to give them understanding. 3. Neither are they obscure always: 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.  plain to those that have any acquaintance with their controverfies. Admirable things have been done in this Age this way, both in Latin and English, so that people are left without excuse herein.  
And as for contradictions in the Scriptures, it is from the same spirit of falsehood that acts and works 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 darkness at all, john 1.5. be the God of truth and falsehood together; and it, must of nececessity follow, if the Scriptures speak plain contradictions that either Jehovah could not, or that he would not speak so expressly as to have his mind known 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 less 
i Cum corde nostro nos concordemus: Et Scriptura sancta an nulla parte discordat. Aug.  discord in their own hearts, and a greater sense of their own personal darkness, weakness and infirmity, that they may crave the divine assistance of Christ, to open their understandings, and take more pains to find out the mind of God by comparing one text with another, those that are more obscure with those that are clear, and weigh circumstances, Antecedentia & Consequentia. i e. what goes before, and what follows after the text, which would very much help them to know what the mind of God is in it, and not presently fall 
k Deus 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 vecessariò verum alterum falsum sit. Vid. Sharph. Symphon. in Epist.  foul on the Scriptures themselves, as affirming and denying one and the same thing. But this is the misery of this age, that as Austin once spoke of the Manichees, so may I of people now, that they will 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 show 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 conform to them as the only guide and Cynosura of all they believe 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 fear the guilt of this evil will one day lie heavy on their souls and consciences, though now they make nothing of it. For if the contempt of Civil Laws, and Statutes of earthly Princes and States, when they are printed and published for the better regulating of Commonwealths, and to which all are bound to yield submission and subjection, that there may be no Tyranny nor Anarchy; I say, if the casting off of such Laws, and refusing to square their outward actions in civil affairs, to make our own wills our laws to guide us, be looked upon as a matter so heinous, and deservedly punished, what shall we conceive then will be the condition of those that cast off the Book of the Scriptures, wherein God hath set down his Laws and Statutes to order all States and Commonwealths in general, 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 spoke on earth, much more shall not we escape, if we turn away from him that speaketh from heaven. And where is the voice of God now from heaven, but in the sacred Scriptures?  
2. To lay aside the Scriptures, and trust merely to the Spirit, is not this a downright separating and dividing what GOD hath joined together and made one? The Scriptures which are the very Word and Mind of God, have in every part of them, the Spirit, whereby they are quickened, and the Spirit is in them as light in the Sun, and we may as easily separate the light from the Sun, as the Spirit from the Scriptures. For as the Sun 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 God's 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. count. Ari. or. 2.  Heretics 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 works of the Law, or a man's own righteousuesse, and not by the righteousness of Christ, or of faith in Christ, and say, The Spirit persuades him hereunto; who can contradict him, if there be no Scriptures or word of God written, to show him the mind of God to the contrary, but only 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 God's Spirit, it be the teachings of your own deceitful and corrupt heart, or the actings of that foul Spirit the Devil, that oftentimes changeth or transforms himself into an Angel of light, on purpose to deceive? What 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 Grammaticum & genuinum sensum zanquam literam occidentem ecclrs. Nou. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut norma extra eam dari possit, quae à falsa persuasione, & erroris efficacia, quam Deus Evangelit contemptôribus tanquam justus judex 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.  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 persuaded 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, etc. with a thousand such like abominations; how shall a person discern that the persuasions he hath of these things, are not from the Spirit of God, but from Satan and his own wicked heart, but this, because they are directly against what is revealed to us in the Scriptures ˡ, the Spirit of God never perswading 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 styled) to be his amanuensis, or Scribes to write down and commit to paper, what the mind of the eternal 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 believers? Doubtless the works of God are not in vain, he made the two great lights in Heaven, the Sun and Moon, the one to rule the Day, and the other the Night; now would it not be a weak, if nota wicked thing, for any to say, what need we any more the use of the Sun or Moon, is not God himself sufficient? so here, is it not as weak, if not as wicked a thing to soy? What need is there of the Scriptures, when we have the Spirit himself to teach us?  
Besides, doth not the Apostle affirm in the first to Timothy, that the Scriptures are exceeding useful and profitable for Doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works, 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 chief cause why men err 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 testify of him. Mark that well, They testify, not simply the Spirit, but the Scriptures also, they bear witness to Christ's being the true and only Messiah that should come into the world, with many other precious ends and uses, to which the sacred Scriptures are useful and profitable, as were easy to produce, if need were.  
7. But lastly, to say no more, how doth this open a door 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 bear off all with this. The Spirit leads me hereunto, I am taught by the Spirit, and persuaded 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) he 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 deflowering 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 dreadful both to God and Man: and so for any damnable errors in judgement, that the Scriptures condemn to the pit of hell, and warn us to take heed of, as we desire to escape damnation, doth not this opinion make way to the entertaining of them, when people shall be persuaded there is no use of the Scriptures to be as a Rule to them to walk by, but they are to trust only to the inward dictates of the Spirit.  
Besides, if this should be allowed of, that the Scriptures are of no lose, 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 believe as the Spint dictates to him, and as many men, so there will be almost as many minds. Nay further, what bottom will men and women have to build the soundness of their opinions upon, and that it's not their mere fancy if they cast away the Scriptures, seeing what they conceive to day to be the right, to morrow they may be persuaded to be otherwise, if they trust to what is spoken and dictated secretly to them: and where will your soul's end, and fix a period in matters of opinion, when they once begin to take this course of casting off the Scriptures? Doubtless they cannot tell themselves, there being a fathomless depth in the pit of error, out of which poor creatures can never extricate themselves, being once shut up in it. Blessed are those souls, that are so taught of God in the Ministry of his Word and Spirit, as to fear coming nigh the brink of that pit.  
THus (Sirs) I have dispatched the Answers to the forementioned grounds, what remaineth in the close of all (leaving the success and issue of all to the Lord Jesus) but that I add one word to persuade you, in the bowels of Christ, to consider from whence you are fallen, and repent and do your first works, 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 kiss the Son, and will not have him to rule over them, but do what in them lies to break his 
* By bonds and cords is meant the discipline and government of Christ in his Church & kingdom, as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify, Psal. 2.3. Now the laws and ordinances of Christ, or his disciplive 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 carnal liberty, which is the main cause of their enmity against them, and rejecting of them.  bonds, and cast his cords from them, shall perish in the way of their rebellion, Psal. 2.12. and be brought forth and slain before him, Luke 19.27. You cannot be ignorant how jealous the eternal. 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 sworn fealty to him? If such shall have stripes that have not done their Master's 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 fearful thing to fall into the hands of the living God, Heb. 10.31. If those that despised Moses law died without mercy, etc. of how much sorer punishment suppose ye shall they be thought worthy that trample under their feet the Son of God? etc. Can you think that your profession of holiness, and pretence of living in God, can bear 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 godliness, 
The prophecy of the Apostle Paul.  but denying the power thereof, 2 Tim. 3.5. that creep into houses, and lead captive silly women, laden with sins, 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 minds, 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 prophecy of the Apostle Peter.  that walk after the flesh in the lust of uncleanness, that despise Government, presumptuous, self-willed, and who are not afraid to speak evil of dignities, verse 10. that count it pleasure to riot in the day time, and sport themselves with their own deceive, v. 13. that have eyes full of adultery, not being able to cease from sin, beguiling unstable souls, whose hearts are exercised with covetous practices, vers. 14. that have forsaken the right way, and are gone astray, following the ways of Baalam the son of Bosor, who loved the wages of unrighteousness, verse 15. that speak great swelling words of vanity, and allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them that live in error, v. 18. that promise them liberty, but in the mean 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 prophecy of the Apostle john.  that go 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 Son, 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 hear those that are sent of God, being led by the Spirit of error, v 6.  
4. Men that turn the grace of God into lasciviousness, 
The prophecy of the Apostle jude.  Judas 4. that are filthy dreamers, defilers of the flesh, despisers of dominion, and speak evil of dignities, verse. 8. that corrupt themselves as bruit beasts in what they know naturally, v. 10. That go in the way of Cain, and run 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 fear, 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 own shame, wand'ring stars, to whom is reserved the blackness of darkness 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 mind 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 sensual, having not the Spirit, v. 19   
Now whether such as to this day (under a pretence of living in God, and enjoying Gospel-liberty, do cast off the use of ordinances, deny Church's ministry, etc. and walk after the flesh to the fulfilling of the lusts thereof, as they were wont to do before they were first enlightened) 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, 
jude 22.  thereby teaching us, that some may err out of infirmity, and others out of wilfulness, 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 meekness, 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 weakness and infirmity, would be entreated timely to consider the evil of such a course and practise, how much it derogates from the honour of Christ, and happiness of their own souls, Dear souls for whom Christ died, and to whom Christ hath (possibly) many times made known the kindness 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 several grounds, upon which you build 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 himself, What have I done? what an evil and bitter thing is this, that I have cast off the ways and means 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 fare better with your souls, 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, than now it is? whether the Saints were not more amiable in your eyes then now they are, & comunion w th' them in prayer etc. 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 dishonouring God, then now you be? whether you were not more carried out and enlarged in doing of good, more spiritual in your walking, talking, affecting, acting, then now you are, more humble in your own eyes, and watchful over your own hearts, making conscience of all your thoughts, words and ways; whereas now you think there is no necessity of such strictness, 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, dear souls consider, can that possibly be the way of truth, the way to glory, that renders you worse than you have been, more unholy, unspiritual, uncircumspect, unprofitable to Christ, than you were wont to be? I beseech you deal plainly and impartially with your own souls; Don't you begin to find a change in yourselves, 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 do. 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 Dragon stand together? O that ever Satan should thus beguile any of your precious souls. In my weak 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 less desirous of liberty to the flesh, the more studious of doing those 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 lawless 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 think, and speak, and do as we ourselves list, and to be without all check and control in our way, both of God and Man; then we may cast away the Scriptures in deed, and all religion, and every one walk after the imagination of his own heart. But, dear souls, be no longer led away with such deceive 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 do the same by you. O harken no longer to their Siren-like Songs, but bow your ears to the voice of Jesus Christ, crying to you, Return, return, repent, repent, and do your first works, for I am married to you, I am loath the death of sinners; why will you wilfully cast away your precious souls? Though you have dealt unkindly with me, and forgotten those sweet embrace 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 show 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 do your first works, and I will take you and bring you to my holy mountain, and you shall go no more out and I will write upon you the Name of my God, and the name of the city of my God, which is new Jerusalem, which cometh 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 spoke these words, set home these things upon your hearts, and make them effectual for that end for which they were written. Amen.   
FINIS.  

A Catalogue of those (never enough to be abhorred opinions) that some of those more especially that cast off and renounce the use of Gospel-ordinances, do professedly hold and maintain.  

FIrst, There's no God nor Devil, Heaven nor Hell, but what is within us.  
2 There is no truth nor power in the Word, but as it is made out so to my Spirit: i. the Spirit speaks it so within me.  
3 The say and wrting of the Prophets and Apostles in the Scriptures, and of other Saints, are of equal value and truth, because by the same Spirit.  
4 There are many silly, vain, gross, and contrary things in the Scriptures; poor men they speak according to the present temper of their Spirits.  
5 There may be, and some are, above the profiting power of the ministry of the Word, and use of the Scriptures.  
6 There is no sin in the Saints, they are under no law but that of the Spirit, which is freedom.  
7 There is no sin against GOD, For we cannot reach him.  
8 That God's deal with all, good and bad, are in love, for God is love.  
9 There is no state after this life, but (at that which is called Death) all good and bad are swallowed up of God.  
10 That sin and grace are equally of God, and agreeth to his will.  
11 That all persons and things, act and are acted as God will have them.  
12 That whatsoever men can that they do, and in all according to Gods will.  
13 That there is no resurrection of the body, nor reward or punishment after this life.  
14 That there may be as much of God seen and enjoyed in any servile labour, as in the Ministry of the Word, Prayer, etc. and that they have more.  
15 As for that men call worship of God, conscience, etc. they know not what it means.  
16 That solemn Religious duties in public or private, are but forms, bodily exercises, merely Legal.  
17 That men may as well work or play on the Lord's day, as on any other; And as for them (to whom God is departed out of Ordinances, and abundantly answers another way) it is better.  
18 That the soul is the breath of God.  
19 That it is the Saints privilege to be one Spirit, and therefore see no reason why there may not be a community in all things.  
20 That none can be certain whether he be in the truth or error, but themselves; because depending upon the teaching of the Spirit, yet they themselves soes not knowing what they shall hold for the future.  
21 That they cannot join in prayer with others, because of confession of wants, sins, drawing near to GOD, and Petitions for the Lords presence, giving out of help, etc. with which they cannot close, because denying the first, and enjoying the latter.  
22 That as for wantonness, licentiousness, Libertinism, and turning grace into wantonness, taking occasions from mercy to sin, etc. they know not what you mean, they are not incident to Saints.  
23 That they will, and think they ought to follow their light, though they are to lose heaven and gain hell presently for it (if there be such things.)  
24 That such as are one in the Spirit of love, it is a great wrong for any to hinder their union and communion in any thing.  
25 That what men call Bastardy, is only upon the account of the men of the world, who marry and are called Bastards, Heb. 12. not with God, with whom Saints are as Angels in community, Luke 20.34, 35, 36.  
26 That they have already for Spirituals what they expect, and lack nothing, and act Faith only for Corporal subsistence.  
27 That what the Saints (because of others baseness and wickedness do now in secret, they shall do openly, Matth. 20.26, 27.  
28 That there is nothing fleshly or carnal in the Saints persons or actings, but all spiritual and holy.  
29 That there is no Trinity of Persons in the Godhead.  
30 That there is no distinction between God ana Christ.  
31 That all are born without sin, and Saints live without sin.  
32 That a Saint may outlive all his religion, all ties upon his conscience, and yet remain a Saint.    

A true Copy of a Letter from Plymouth, February the 12. Relating the manner of Gods working upon one that had cast off the use of Duties and Ordinances, sent by an approved and known godly man that was an Eyewitness.  
I Have only one thing to tell you, and 'tis a remarkable passage of Divine Providence: There is one Nicholas Earl, a Shoemaker, sometimes of Totn●s, and now a Soldier in the Fort, who having within this month given way to the studying of estranging himself from God, conceiving that there was no need of Ministers, but that they must down; Sacraments but Ceremonies, Sabbaths not to be kept, and thereupon was resolved to open his windows the last Sabbath, and to that end disputed and argued with some about it the Saturday, and then charged his wife not to teach his children prayers, or Duties, or Commandments; and my man George being present, saw him in his hot contestation fall to the ground roaring and crying, and taking deep detestation against those that bore the Image of God, commending himself only a Saint, and others out of the way. He was against singing, insomuch that when the Soldiers in their daily duties in the Fort sang, he spoke to them and said, they did lie like Devils. The man that Saturday night was under deep temptations, strange apparitions, the Devil seeming to appear to him, with strange roaring. The Sabbath day he sent for me; and when I came, at first sight I was welcome, but suddenly I was loathsome, and he spat in defiance of me. I saw him in that temper and fit, I left him: But the monday about Noon the man came to himself, hath a strange conviction of his error; whereas before he left giving of thanks, before and after the receiving of the creatures, now he is troubled at the thoughts of it, acknowledging his error. I have had conference with him, and he cannot be thankful enough that God hath so soon returned him: He desires the Ministers to bless God for his return, and pray that he may be steadfast. This I writ as certain, and that you may acquaint others to take heed how professedly they keep out of God's way: he wisheth all his friends to take warning by it.  
M. P.