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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78218	[Baʻal-samz] or, Soveraigne balsome, gently applied in a few weighty considerations (by way of quærie) for healing the distempers of such professors of religion as Satan hath wounded and drawn aside (under the notion of living in God) to the utter renouncing and casting off the use of divine ordinances, and Gospel-institutions of worship. With an apendix by way of postscript to such professors, wherein the most principall grounds upon which they build their practise, are fully answered and removed. And a catalogue of the errors that many of them hold since they left the ordinances, discovered. As also a true relation of Gods extraordinary working upon one of this way very lately in Plimouth, to the sight of his error, for the good of others published. / By Will. Bartlet, an unworthy minister of the Gospel, and lecturer at Bytheford in Devonshire.	Bartlet, William, 1609 or 10-1682.; M. P.	1649 (1649)	Wing B987; Thomason E549_19; ESTC R209139	79,502	81

this way of leaving Ordinances and casting off duties before they are out of this world especially on their Death-beds when they may bewaile it with teares of blood if it were possible so sad may their condition be as I heard a gracious woman in London once to speake of one of her Sex whom she knew well that was brought into such a dreadfull condition when she was on her Death-bed for her wilfull slighting and casting off Ordinances and Duties of Gods worship and pretending onely to Christs doing of all for her and she to do nothing but look to him x Foelix quem faciunt aliena pericula cautum that she was brought to the very gates of hell and desperation Those happy are that others harmes Against like evils strongly armes 45. Whether Apostasie and falling away of Professors from the holy wayes of Gods worship which once they profest and practised be not a grievous judgement in it selfe that God justly inflicts upon persons for their unthankfulnesse and for unfruitfulnesse under Gospel-dispensations and Administration receiving not the truth in the love of it 2 Thess 2.11 12. And whether this evill be not a cause of many other evils to the Kingdome provoking the Lord to lengthen out the miseries of this Nation 46. Whether Anarchy or the rejecting of all Civill government in a State be not eminently destructive to that State and Common-wealth where it once prevails And whether rejecting of Christs spirituall Government Ordinances and Lawes of worship be not to introduce a spirituall Anarchy into his Church-state and Kingdome which he hath in the world and is daily more and more advancing and consequently an endeavouring according to what lies in the power of creatures to subvert and overthrow the glorious Kingdome of Jesus Christ and to lay his honour in the dust And whether those that shall persist and persevere in such ondeavours deserve not to be branded for enemies to the glory and dignity of him whom the Eternall God hath exalted to be the King of Kings and Lord of Lords and to whom whosoever shall refuse to yeeld subjection be he Prince or Peasant shall be broken in peeces as a Potters vessell according as the mouth of the Lord hath spoken Psal 2.9 10 11 12. 47. Lastly to adde no more Whether the Kingdom of Glory hereafter to be enjoyed in Heaven be not the proper State in which God hath appointed the Saints to live immediatly in Himselfe without the use of Ordinances and not the Kingdome of Grace here on earth in which the Saints are imperfect and see the Lord for the most part through a glasse darkly knowing but in part and prophesying but in part till that which is perfect be come according to 1 Cor. 13.9 10 11 12. and the Apostles owne judgement of himselfe Phil 3.13 14. And whether to hold the contrary be not to confound those two States of Grace and Glory which the Scriptures doe distinguish so that the casting off the use of Divine Institutions and Gospel-ordinances and Duties of Worship appointed for beleevers to walk in the practise of till the Lord Jesus Christs comming again must of necessity be lookt upon as having no bottome on the sacred Scriptures but a vision of mens own brains and deceitfull hearts directly contrary to the Faith once delivered to the Saints Epist Jude v. 3 4. and therefore of all those that love the Lord Jesus in sincerity justly to be condemned and exploded AN APPENDIX By way of Post-script To all those whom the former Considerations doe more especially concerne SIRS YOU have seen or may see what that Balm is which I have as a weak instrument in the hands of Christ the great Physitian of Souls endeavoured to powre forth in the former Considerations for the healing of your wounded soules And you have also seen or may see in my Epistle to the Reader what my grounds and ends have been in so doing so that I doubt not but you will look upon me as one that hath had nothing in my eye but the honour of Christ and welfare of your soules If the busines I have undertaken had not been of great importance and concernment I had not I assure you put pen to paper but when I saw the sad effects were like to attend this opinion and practice of yours by introducing a spirituall Anarchy and Confusion in the Kingdome of Christ and threatning Ruine to all the true and right constituted Churches in the world I could not but a Principiis obsta serò medicina paratur Cum mala per longa● convaluere moras make haste according to the b Ephes 4.7 measure of the gift of Christ vouchsafed to me towards the preventing of them If I have spoken or written none other then the words of Truth and Sobernesse I shall desire you in the name of him who is Truth it selfe our Lord and Saviour Jesus Christ to subscribe thereunto If otherwise I trust by the same grace received I shall be ready to see it and acknowledge it whensoever it shall be made out unto me onely I shall desire that the same c Apud Ecclesiae Alumnos non ad humanas rationes cogitationes dirigendae sunt res divinae sed ad sensum voluntatem doctrinae spiritus oratio interpretatioque accommodanda Just Mart. Neque te quoque disserentem sustinuissemus nisi cuncta ad seripturas refcrres inde enim demonstrationes adducere studio tibi est id ibid. Dial. cum Triphon medium viz. the holy Scriptures of God contained in the old and new Testament which I have endeavoured to use in the former considerations may be used by such as shall attempt such a work But because I may save that labour in order to your further and greater satisfaction I have thought it requisite to doe something by way of answering those objections or removing those grounds upon which I suppose all of you or at least many of you doe build your practice of renouncing and casting off the use of Ordinances and religious Duties Now I suppose the grounds upon which you build the casting off the use of Ordinances may be reduced to these eight Heads 1. That a person may doe well enough and comfortably enjoy himselfe without the use of Ordinances as hearing the Word Prayer breaking of bread in a communion of Saints c. 2. That the successe of things doth not depend upon the performance of Duties and Ordinances but on Gods eternall purpose and decree 3. That God knowes our wants and stands not in need of any of our performances to move him to the helping and satisfying of us 4. That many have used Ordinances and performed Duties but to small purpose and those that doe use them are little the better 5. That Ordinances are but poore low Dispensations and not so consistent with a Beleevers living in God that is altogether above Ordinances and that God doth use to lead his people from Gospel-formes

all grace 1 Pet. 5. ●0 who hath called us into his glory by Christ Jesus who after yee have suffered a while make you perfect stablish strengthen settle you In whom I desire and trust for ever to be found Your and the Churches unfained Friend and Servant W. BARTLET March 1. 1648 Courteous Reader you are desired in respect of the Authors absence and great distance from the Presse to mend with your Pen or in love to passe by such faults as these which have escaped For the Title Balm for the Bruised read A Soveraigne Balsome for the wounded Pag. 2. marg d r. observandum P. 3. marg n r. in nova Ecclesia c. p. 4. marg s for Apostolis r. Apostolos p. 9. margh for Mr. r. Mistresse 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 feare of God whether the sacred Scriptures commonly called the Word of God consisting of the writings of the Prophets and Apostles in the old and new Testament that were holy men of God 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 onely visible Rule and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from Architects who in building Houses doe use a Rule or Square by which all the parts are carried ou with a due proportion so those that Christ imployeth to build his Church are to measure all matters of doctrine and worship by the Rule and Square of the Scriptures Canon so called Gal. 6.16 by which persons professing the knowledge of God and faith in Christ are to square and regulate themselves in all matters of Doctrine and Worship and whether the best and next way to come to the right knowledge of the minde of Christ in these things be not 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 Scripturis 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 pretious truths which the Scriptures hold forth unto us this be not a speciall one viz. That Jesus Christ our blessed Lord and Saviour who having purged away our sinnes and is sate down on the right hand of the Majesty on High Heb. 1.30 hath a spiritual Kingdom or 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 c. vide Heming Aret. Musc in loc distinct from all the Kingdomes of the world Iohn 18.36 Iesus answered My kingdome is not of this world 'T is in this world but not of this world 3. Whether this Kingdome of Christ here on earth so distinct from the World is not usually distingnished into e Ecclesiae visibilis invisibilis distinctio fundatur in scripturis Pareus in c. 2. ad Rom The Church is visible or invisible A distinction not of Genus into severall species but of the subject into severall adjuncts For the same Church may be and is visible and invisible Sedg Script a perfect Rule for Church Government Irvifibilis autem nominatur non quod homines ad eam pertinentes non videantur qua homines sed quod non cernantur qua electi solus euim Deus novit qui sunt sui Wolleb Compend Theolog. vid. Tilen Syntag. de Eccles Ellis vind Cathol p. 4. c. 2. Visible and Invisible Mysticall and Ministeriall or Politicall considered as the object of Faith or of sight and sense consisting of all the elect dispersed through the whole world called by some the Universall Church or of particular Churches collected and gathered together of visible Beleevers in this or that place Towne Citie Countrey or Kingdome Ephes 3.15 Heb. 12.23 Mat. 22.14 Gal. 1.2 1 Cor. 16.19 2 Cor. 8.1 1 Thess 2.14 4. Whether the visible Kingdome of Christ consisting of such particular Churches and Congregations of Beleevers gathered together according to the order of the Gospel f Vid. My Model of the Primitive Congregationall wayes 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 externall ordinances of Worship appertaining to this visible Church state and Kingdome of Christ under the new Testament doe not by Gods order and appointment succeed and come in the roome of those Ordinances and Lawes of Worship which the Jewes did enjoy under the old Testament according to the prophesie of the Prophet Malachi chap. 1. verse 11. For from the rising of the Sun to c. my 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

as Psal 14.4 Job 27.10 b Est emm hoc mortalium animis insitum ut Deo offerendū c. Musc in Joh. the law of Nature teaching men to worship and serve that God whom they acknowledge as we see in the practice of the meere Heathens Rom. 1. and 2. chap. and the law of Grace teaching men to delight in that God and his worship whom they so draw nigh unto by faith in Jesus Christ Psal 119.97.103 1 John 5.3 Acts 2 46 47. And whether that place in c This is evident from the Apostles quoting this Text in Acts 4.25 26 27. against the Rulers Elders Scribes c that sate in counsell against them and made open opposition against Christ in them refusing to bow to his Scepter and Government held forth both in the Doctrine and practice of the Apostles And to this agree Expositors generally Psal 2.1 2 3. be not meant of those wicked men more especially that cast off all Divine Ordinances and Lawes of Christs Kingdome and Government under the Gospel 27. Whether the Face of Christ in which the Glory of God the Father doth shine forth d Non loquitur autem de corporea Christi facie sed de ea quae salutis nostrae dispensationem spectandam proponit Musc in loc 2 Cor. 4.6 be not to be understood of Gospel-ordinances and Institutions Christ himselfe personally being now sate down at the right hand of the Majesty on high Heb. 1.3 In which Face or Ministery and Ordinances of Christ the admirable and illustrious beauty of the eternall God his infinite wisdome power and love which is hid from the world doth so shine forth oftentimes through the Spirit of Christ to the hearts of the Saints that they seem to be out of the body and in heaven before they are in heaven and in glory on this side glory as it was with Paul 2 Cor. 12.1 2. And whether a Beleever be not bound to be in the use of these Gospel-ordinances and administrations where he may * Psal 27.4 behold this beauty and glory of the Lord it being the Lords own way he hath appointed to reveale himselfe by and not trust to other wayes of our own making for the sight of this glory having not a warrant for it in the Scriptures 28. Whether a Beleever in this life whiles he is cloathed with his earthly Tabernacle can see Spirituall things especially God Himselfe who is an infinite and incomprehensible Spirit so as to have fellowship and communion with him and to live in him otherwise then by an eye of faith in the e We cannot see Divine things othewise then in a glasse that sight of God which wee shall have immediatly in heaven without the Word and Sacraments is of a higher nature when we shall be perfect but while we live here we cannot see God but in Christ and we cannot see Christ but in the Word and Sacraments such is the imperfection of our fight Dr. Sibs Excel of the Gospel above the Law p. 280 281 286 287 c. glasse of Gospel-ordinances as the works of God and the word of God but especially Iesus Christ who is God incarnate God manifest in the flesh and this Jesus in the mystery of the Gospel and Seales according to 2 Cor. 3. ult And whether the Lord doth not as a great testimony of his love to us in Christ very much condescend and stoop to the weake and imperfect condition of his people while they are here below to make known the glory of his Wisdome Mercy Power and Love to their soules by his Spirit in the Ordinances 29. Whether the Commandements of Christ so much spoken of and mentioned in the Scriptures doe not extend to the obedience of the outward man as well as the inward and to the externals of worship as well as the internals of faith And whether a person can upon Iust grounds number himselfe among the friends of Christ that doth not make conscience of f Nota igitur verae amicitiae est observantia voluntatis amicivoluntas Christi est in illius praeceptis illis obedtre est voluntati Christi este conformem Amici Christi non sunt qui Christi praecepta susque deque facientes doctrinis mandatis hominum subjiciuntur Musc in loc keeping those commandements of Christ according to that of our Saviour Iohn 15.14 Yea whether any one can say upon just grounds that he loves or knowes Christ that doth not keep his commandements seeing the Scriptures speak directly against it and renders such for lyers that pretend to know Christ and love him but yet keep not his commandements g Necessario igitur consequi quicunque jactant sidem sen studium pietatis et interim studium servandae legis Dei negligunt eos impudentissimc mentiri Zanch in loc 1 Iohn 3 4. Iohn 14 15. 30. Whether the end of Christs comming into the world were not rather to fulfill and confirme then to disanull and make void the law of God ingraven in our hearts and revealed in the Scriptures whereby he calls for the obedience of the whole man inward and outward in the service of Christ And whether such as break the least of these lawes and shall teach others to doe so likewise doe not bring themselves under that penalty of Matth. 5.15 to be counted h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e minimi fiet imò nihili fiet vult enim dicere illos exclusum iri è regno coelorum Piscat in loc least in the Kingdome of heaven that is to have no part nor portion in the Church of Christ here on earth or the Kingdome of glory hereafter 31. Whether those that enter on the actions and workes of their particular callings or upon the use of the creature especially at the accustomed times of refreshing Nature as at Dinner Supper c. without seeking to God by prayer for praises through faith in Christ can expect a blessing upon them or a sanctified and comfortable use of them And whether they doe not transgresse the revealed will of God expresly manisested herein and discover a loose i Let us never come to the table without calling upon Gods name let us never rise from the table without giving thāks for it is certain that all they that eat so and doe not pray to God are for the most part worse then bruit beasts Calv Serm. in 1 Tim. 4.3 4. brutish and prophane frame of Spirit herein Phil. 4.6 Be carefull for nothing but in every thing by prayer and supplication with thankesgiving let your requests bee made knowne to God So 1 Thess 5.17 Pray without ceasing and the 18. verse In every thing give thankes for this is the will of God in Christ Jesus concerning you So 1 Tim. 4.3 4.5 speaking of meats that seducing Teachers should in the latter times endeavour in a k As on Fridayes in Lent in Embring dayes and fasting dayes c. Calv. Id

the decrees and purposes of God doe not exclude the performance of prayer and use of holy ordinances but rather include them not that they are deserving causes of our mercies but onely such wayes and means as God hath in his wisdome appointed in order to the manifestation of our duty towards him without which he will not vouchsafe us our desires And hence it is also that we find the practice of the Saints hath been manifested this way by seeking to God in the way and use of his ordinances for their enjoyment both of mercies Spirituall and Temporal as the Scriptures abundantly declare and testifie And whereas many think that the use of second causes and ordinary meanes naturally are sufficient to attain their desires without the use of prayer c. because God hath given a power or naturall force to second causes to doe us good as fire to heat us meat to nourish us cloathes to warm us reason to guide us Physick to keep us in health and cure us of diseases c. I wil evidently prove from the Scriptures that the Lord hath put his servants upon the practice of prayer to seek his blessing and directions in the use of all these yea in such naturall civill and morall things and actions wherein all men have freedome of will and want neither ordinary meanes to help themselves nor wisdome and understanding naturally to guide them As for instance 1. in the use of food though there be therein a naturall vertue put and placed by God to nourish us yet we finde how the servants of God have used prayer to desire the Lord to blesse that unto them as Christ himselfe frequently when he took bread he looked up to heaven and prayed for a blessing on it and so the Apostle Paul and many others according to 1 Tim. 4.5 6. 2. In the undertaking of Journeyes how was the Apostle Paul carried out by prayer to the Lord for his direction as in 1 Thess 3.11 Now God himself and our Father and our Lord Jesus Christ direct our way unto you and Rom. 1.10 And thus Ezra in his journey towards Jerusalem with the children of Israel that came out of Babylon earnestly sought the Lord for a right way Ezra 8.21 22 23. 3. In the making of marriages how did Eleazer Abrahams servant though he were an understanding man and very able to manage his businesse he went about earnestly supplicate God for direction and successe Gen. 24.12 where we finde that before he attempted his work he sought the Lord to give him good speed as knowing that such in businesses as these though but of lesser importance the way to become prosperous was to seeke to the Lord for direction and good successe 4. In the actions of our common Tradings and ordinary employments the Lords people have desired God to blesse and prosper them as knowing that it is not so much their naturall actions and diligent endeavours that makes them rich and prosperous as the blessing of God And if there were no instances at all to be given yet the command of God is so cleare for it that it may abundantly satisfie those that are ingenuous as that of Prov. 3.6 In all thy wayes acknowledge him and he shall direct thy paths And Phil. 4.6 7. Be carefull for nothing that is in respect of the event or issue or successe of things but in every thing mark in every thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prayer and supplication with thankesgiving let your requests be made known unto God And then this will follow that the peace of God shall keep our hearts and mindes through Christ Jesus as if there were no true peace to be enjoyed where there is a neglect of a persons duty this way 3. The third ground upon which people build their casting off the use of religious duties and ordinances is taken from Gods knowing of all our wants and his readinesse to supply them without our seeking to him for say they God hath no need of our prayers and performances to move him to doe us good To which I answer that though this be a truth yet the inference men make from it in casting off the performance of duties is not good but weake and idle for first of all though God know our wants better then we our selves doe yet he hath made it known to us in the Scriptures that it is his will wee should spread them before him in prayer c. as Phil. 4.6 In every thing let your requests be made * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known saith the Apostle and that by prayer and supplication now this cannot be meant of making known these requests to any other then unto God because he alone is able to supply us to heare and help us So Mat. 6.11 12. 7.7 Ezek. 36.37 2. Though God stand not in need of our prayers and supplications yet he will have us to perform them that wee may the better know our duties and how much we are beholding to him who is the alone Author and Donor of all our enjoyments And hence it is that he would have his people of old to put him in remembrance and declare that they might be justified Esay 43.26 not that Jehovah is forgetful or stands in need of a Monitor as it is too too frequently with poor creatures like our selves No but that we might know our duties and consider from whom all our mercies flow and to whom all our Returnes of praise ought to be made 3. Although the blessed Nature of God in Jesus Christ be infinitly carried out with readinesse for wardnesse towards the helping of poore creatures in and under all their wants and weaknesses yet our seeking for this help doth not in the least derogate from the glory of his goodnesse but rather advance it My reasons for it are these 1. Because it is a most evident Demonstration to Heaven and Earth that he is gentle and easie to be intreated full of bowels of compassion rich to all that call upon him even to the young Ravens when they cry as the Psalmist speaketh Psal 147.9 And me thinks there is a great Emphasis in the word Cry as thereby noting to us how gracious and full of compassion the Nature of God is which could not be so well discerned if there were not such Cryes put up from poore creatures to him So that the drawings forth of those tender mercies which are in God by the cryes of his poore creatures to him doe exceedingly speak out and commend to men and Angels the unconceivable goodnesse of his Nature 2. Because the Lords pleasure that we should first seek him before we enjoy mercies from him is a great Argument of this singular love to us And this is evident from hence 1. In that it is from the great delight he hath to behold and heare the work of his owne Spirit in us making intercession with sighes and groanes that are unutterable Rom. 8.26 Cant. 2.14 2.