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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B02273	An additional word to The body of divinity, or Confession of faith; being the substance of Christianity. Added on special occasion, tending further to confirm some truths therein. With a further discourse about the doctrine of election, universal, and special grace, &c. All which were touched in the said Confession of faith, but in this more plainy and fully (though briefly) discoursed and designed for the good of all. Whereunto is annexed a seasonable word of advice, being an essay for peace and union among all the sons and daughters of peace. / Written by Thomas Collier.	Collier, Thomas, fl. 1691.; Collier, Thomas, fl. 1691. Body of divinity.	1676 (1676)	Wing C5267AB; ESTC R174082	85,720	108

head nor make the Nations blessed but whole Christ the Son of God is in Gods account and so in Scripture called the Seed of Abraham c. 8. That there are not three Persons in the Trinity but various titles and discoveries to this I think I said enough to take off all occasions of offence That I own Father Son and Holy Spirit though not three Persons because the Scripture gives not the title of Persons to the three but a plurality of titles and variety of discoveries properties and operations distinct titles properties and operations implyeth some real distinction there is the Father and that is his title the Son and that is his title the Holy Spirit and that is his title the Father is not the Son the Son is not the Spirit the Spirit is neither the Father nor the Son so are there several properties and operations proper to each other really distinct in the Trinity this I suppose I fully cleared pag. 22 43 44. where I gave my understanding about this matter to which I refer the Reader As for other offences as 1. About the matter of Justification I know not what to add further than I have there said in clearing that matter its open and plain and I doubt not but will plead for it self against all gain-sayers if any persons dare to maintain that any are justified before God without Faith and Holiness as the terms thereof though not the deserving cause I must leave them to their own understanding without all Scripture ground for my own part I fully on good grounds believe the contrary 2. As to the Omnipresence of God the Father I say what the Scripture saith which directeth us to the Father as in Heaven and that by his Spirit he is present in all places 3. And as for the Increated Heavens 1. Though in the term of Increated it be not exprest yet there is enough in Scripture to prove the truth thereof as I there exprest For the Eternal God must have some Eternal Habitation and it s called Isa 57. 15. the high and holy place He dwelleth in the high and holy place and if God hath prepared a Building a House for his people not made with hands Eternal in the Heavens 2 Cor. 5. 1. Me-thinks it should be no crime to say that he hath an Eternal Habitation for himself suitable to his Name and Nature and if Eternal then Increated 4. As for the Creation of Nature and Angels I gave my apprehension on probable grounds from Scripture and why might I not without offence when others will be positive about the same matter without any Scripture ground and if I miss in what I do state but on probable grounds in this matter wherein lyeth the danger thereof 5. The Corruption of the Heavens by the Sin of Man Another dangerous Error That the Heavens are corrupt the Scripture witnesseth Job 15. 15. The Heavens are not clean in his sight they were clean in their primitive created estate for God made all good and all clean and they could not be corrupt but by and for sin I query then for whose sin it is they are become corrupt and unclean their own sin or the sin of man I think we may safely say it is by and for the sin of man and man it is that suffers thereby and is like to suffer until the restitution But to conclude this matter I cannot yet be convinced of any thing written in that Book of which I yet see cause to Repent and I think if persons did read designedly to profit and not to find occasion it would be more to their advantage both here and here-after CHAP. II. Of the Extent of the design of God in the Death of his Son as it is stated in the Scripture THere having been various and differing apprehensions among men about this great Truth of the Gospel by reason of darkness that hath in part befaln us all under the sence of which we have cause to be humbled I shall according to what I have attained from Scripture-light briefly give forth as followeth 1. That Christ died for the World that is the Universe the Heavens and Earth and all things therein the whole six days Creation that sell with man for the sin of man as a Curse to man for his sin Gen. 3. 17 18 19. and the Whole shall be restored again out of that Estate Act. 3. 21. Rom. 8. 20. 21. 2 Pet. 3. 13. Rev. 21. 5. And this Renovation and New-life to the world must be effected by Jesus Christ Crucified and raised again from the dead it s founded here He died and revived that the world might live Joh. 6. 33. The Bread of God is He which cometh down from Heaven and giveth life unto the World and v. 51. The Bread that I will give is my Flesh which I will give for the life of the World Joh. 14. 4. This is for the Salvation and Life of the World out of the faln state by the Death Resurrection and Life of Christ it shall all be accomplished in his time that as the first death and loss of the world came in by the disobedience of the First man so the Restauration must be effected by the Second Man who is the Lord from Heaven Rom. 5. 18 19. 1 Cor. 15. 21 22 47. Act. 3. 20 21. 2. And more especially in order to the accomplishment of this great and universal design of God he died for all Man-kind which is included in the first and in this sence he died for the sins of the whole world and that because Sin it was that brought in Death and a Curse on all man-kind Rom. 5. 12. and in a true sence upon the whole world for mans sake that sinned Gen. 3. 17 18. Job 15. 15. And that he died for all man-kind appears in these and the like Scriptures Joh. 1. 29. 1 Tim. 2. 6 Heb. 2. 9. 1 Joh. 2. 2. 2 Cor. 5. 19. Obj The two last Scriptures mentioned speak of Christ as a Propitiation and Reconciliation not imputing Sin this being proper only to Believers and therefore cannot intend the World in the largest sence because none are reconciled to God by the blood of Jesus through the not imputing of Sin but Believers Answ This I suppose hath been almost a universal mistake Because Believers are reconciled therefore none else whereas the Scripture clearly states a general Reconciliation and a special and both are true 1. A general Reconciliation by the death of Christ Col. 1. 20. And having made Peace by the Blood of his Cross to reconcile all things to himself whether things in Earth or things in Heaven c. It s true this intends the whole in the first sence then it must be true in the second relative to man-kind who is especially intended in the all things and to be a Propitiation is the same an Attonement a Peace-making Sacrifice not imputing Sin and this is for all things for all men this

ministration of the glorious Gospel he hath made it the duty of all men that come under the hearing thereof to believe and obey him therein Mark 16. 15 16. Luk. 24. 47. Act. 17. 30. 1 Tim. 2. 3 4. All which proves a capacity in men to answer his will or we must reflect on God supposing that he requireth of men that which by his helps they can in no case perform and so justifie the saying of the evil Servant Mat. 25. 24. 2. It appears in that he blames those under all his ministrations that did not nor do not suitably believe and obey him therein As 1. The Gentiles under the ministry of the Creation Rom. 1. 21. to 25. 2. The Jews under the ministry of the Law Exod. 32 7 8 9. Deut. 32. 15. to 19. Psal 81. 11. and pittys them for their Rebellion against him therein Deut. 32. 29. Psal 81. 13. Isa 48. 18 19. Jer. 13. 27. Luk. 13. 34. and 19. 41 42. 3. He blames Unbelievers under the Gospel Joh. 5. 40. 1. 11. Act. 13. 45 46. 3. It appears in that God hath threatned and executed and doth threaten and will execute Judgment upon all that have do or shall disobey him in his several ministrations 1. The Gentiles that lived or do live only under the ministry of the Creation Rom. 1. 24. 26 27. And will execute future Judgment upon them that live not to him therein Rom. 2. 12. 2. The Jews for sinning against him under the ministry of the Law Lev. 26. 14. to 43. Deut. 28. 15. to the end all which was executed for their disobedience against God See Lamentations of Jeremy with multitudes of other Scriptures that do confirm the same 3. Under the Gospel great wrath is threatned and must be executed upon all under the Ministry thereof that do not believe and obey it as also great promises are made to all that do believe and obey the same Mark 15. 15 16. 2 Thes 1. 7 8 9 10. Rom. 2. 7 8 9 10. All which seriously considered must needs tend to prove a capacity in man with the helps of those Ministeries to believe and obey the Lord therein or else we cannot have right honourable and God-like thoughts of him to require blame pitty promise threaten and execute terrible Judgment on a people that in no case was able to help it I know what it would render any man so to do in all rational mens understandings Let us dread the having so dishonourable thoughts of God 4. It must be so because the contrary leaves the Condemnation of sinners at God's dore which far be it from any sober spirit to imagine for God to bring forth a glorious Ministration of Grace and Life to the World tender it to Sinners on such terms as is impossible for them to perform with the helps he affords to damn them for non-performance thereof necessarily leaves a necessity of perishing without hope or help So that if this were true that men could not believe and obey the Gospel where it comes simply from their debility and impotency and the debility of the means afforded them for help therein It could not be their sin for it s no mans sin not to do what he cannot do but what he can and might do had he a will to do it The contrary supposeth that God hath laid a necessity upon the World to die the second death whereas by sin men destroy themselves This I am bold to affirm as suitable to the holy Name of God that he will damn no man for that which in no case he could not help but what-ever hath befaln man or doth befall him that he could not nor in any case cannot help it is his Affliction but not his Sin and such things shall never occasion the second death It s true the first death is come on all men by Adams Transgression they having the same original nature of sin and death it s come into all men as a Judgment for the first transgression but not as a sin to the second death To instance in some particular cases that what man cannot help is not his sin but his affliction It s generally granted that it s not the sin but affliction of those born naturally Ideots or through natural distempers lose their senses because they cannot help it So likewise Sickness in it self is an affliction not a sin A man that hath a bad memory he bewailes it and endeavours its help it is not his sin but his affliction Damnation is the judgment of Gospel-unbelief and disobedience yet those that never heard the Gospel cannot be under this Judgment because its impossible without a miracle that they should believe the Gospel its in some sense their affliction and judgment that they have it not but not their sin that they believe it not because they cannot Rom. 10. 14. All men are born into the world with sinful Natures commonly called original sin because it is derived originally from our first Parents Now this defilement of our Natures though sinful no man can help therefore it is not their sin but their affliction and cause we have to bewail it as our affliction but not as our sin so the Apostle doth Rom. 7. 24. It is consenting to it which is the sin Rom. 7. 15 16. Jam. 1. 14 15. When persons consent to covetous and wordly Lusts to proud envious and disobedient Lusts this is the sin that will usher in the second death original guilt and stain only brings under the first death but not the second as distinct from consent from which God hath ordained a blessed remedy if men were willing to improve the same This truth acquits not only Idiots but all Infants so dying from the second death whose debility is such as they cannot help relative to the defilement of their Natures and incapacity to believe the Gospel and therefore God hath given no Law unto them and where is no Law is no transgression all which serves to confirm the matter in hand viz. The ability that is in men to believe suitable to the means and Ministry without which they should not die the second death which must be for wilfulness and not for weakness and likewise that the contrary leaves the Condemnation of the World at God's dore 5. It appears in that the true and righteous God expostulates the matter with sinful men to convince both them and us that his ways are equal and just and sinful mans ways are unjust and unequal Ezek. 18. 25 29 30. and 23. 17. to 20. which could not be if man had no power at all to eschew the evil which he forbiddeth or do the good which he requireth neither the one nor other could be sin in man had he no power thereunto nor could it be just and equal in God to punish man for not doing that which he could not In this lyeth the difference between Men and Beasts they have no capacity to understand and obey

Damnation from Eternity and so the case as hopeless to all that were fore-known not to believe the fore-knowledge being certain as special Election as generally held in the strictest sence does render it Answ Though we are not to question the fore-knowledge of God in this or in any other matter yet we are not to think of the fore-knowledge of God as either 1. To derogate from his Gospel-Law of grace that promiseth Life to all that believe Or 2. So as from thence to suppose a necessity for any to perish this is a foolish thing in men to sore aloft into Gods secrets so as to contradict his revealed Will which is dishonourable unto God and pernicious unto Men. As some affirm that God decreed Adams Fall before he made him or at least so far fore-knew it as that it must be That he fore-knew it is without doubt but that he decreed it or so fore-knew it as to necessitate it is so far from having true holy and honourable thoughts of God as that it layeth all the Wickedness and Plagues of the World at God's dore therefore we may not have such thoughts of the fore-knowledge of God as to lay a necessity on Man to Sin and die What God may do in giving up to hardness of heart as a Judgment for former sins is another case as in the case of Pharaoh Exod. 1. 8. to 22. and 9. 16. For this cause have I made thee to stand i. e. against God in his sin because of his former sins and wrong done to his people and in the case of his own people Joh. 12 39 40. Quest May we suppose that persons who are Regenerate and born from above may possibly fall from this state of grace Answ 1. The Scriptures do not say they may not nor that they shall certainly obtain but that without Regeneration or the Birth from above none can see the Kingdom of Heaven 2 We are to suppose all Gospel-Believers to be Regenerate and then we may and must suppose a possibility for the Regenerate to fall or none can fall away 3. I know nothing stated in the Gospel Law of grace as a duty in order to obtain the end but that persons may obtain and be supposed possibly to fall finally from Joh. 15. 4 5 6. The truth hereof will further appear if we consider 1. That the Gospel makes no difference but warns all to take heed of falling Rom. 1. 8. with 8. 13. Heb. 3. 12. 4 11. Rev. 3. 11 12 13. which necessarily supposeth a possibility of falling in respect of us without taking that heed unless we will suppose all the Churches to be Unregenerate which is contrary both to the Word and Charity of the Gospel 2. They have all the same Faith and Love for kind there is but one Faith which hath the same object and is influenced by the same Spirit which produceth the same effect i. e. a good Conscience even in such as fall from it 3. The Scripture supposeth that Persons may have the same Gospel-spirit in all its operations and yet may possibiy finally fall from God Heb. 6. 4 5 6. So that according to the Law of Grace all that do believe and obey the Gospel stand related to God therein and nothing makes the difference But sincerity and perseverance shall be crowned and Hypocrites and Back sliders must fall short and meet with Condemnation Joh. 3. 6. 13. Prov. 14. 14. Luk 9 62. And whatever special grace and Divine assistance some do obtain in their perseverance and preservation to the glory promised it no whit lessens the duty or danger of the Disobedient of Hypocrits and Back-sliders God affording a sufficiency of assistance that all might obtain if they would Luk. 13. 34. Quest Doth not the Doctrin of Salvation by Jesus Christ as in this it is represented as generally tendered viz. on terms of Faith Repentance and Obedience and Constancy therein to the end without which it cannot be had tend to make null the New Covenant in its absolute and inconditional promises and so cast a cloud upon the absoluteness of the New Covenant Answ No in no case for first we must distinguish between the absoluteness of the Covenant and its Ministry now in the imperfect state of the Church in which its preparing a people for it's perfect glory and its ministration in the perfect state and so suitably of its promises It s Ministry now in preparing a people for the glory is on terms without which they can never obtain the glory promised this is so clearly stated in the Gospel that I need say no more to confirm it And as for the absolute and inconditional promises of the Covenant if we apply them to the present state we may not so understand and apply them as to thwart or contradict the conditional or to make them null if we do we are never like to obtain the glory for no man on Earth can rightly claim a part in Gospel grace or glory that hath not the terms thereof effected in him Heb. 12. 14. Rev. 22. 14. We may not understand any absolute promises contrary to the law of Gospel-grace and glory the absolute promises are sure to none but such as are under the conditional and so they ought to be understood Rev. 3. 10 11 12. and 21. 7. 2. We may look for and believe-down assisting grace from these promises to preserve us to glory and the Covenant in the perfection thereof when come to glory will be absolute in all its promises it s absolutely true to all Over-comers and administers power through Faith to preserve us to the promised glory 1 Pet. 4 5. and then the Covenant will set all Over-comers above all fears of going out any more from God Rev. 3 12. And this distinction between the imperfect and perfect state the Scripture is full and clear in Heb. 4. 3. For we which have believed do enter into rest we enter now by Faith v. 9. There remaineth therefore a rest unto the people of God This is the Rest which is yet to come and remaineth to be entered into which Rest as to come admits of some doubt of entrance into it because we are yet on the terms of entering v. 11. Let us labour therefore to enter into that rest lest any man fall after the same example of Vnbelief which supposeth a possibility yea and a danger to of coming short and that of those who now do enter by Faith v. 1. and on these terms God keeps all his people even the special Elect and that too for their safety and preservation to Glory and that without any wrong at all to his Covenant of grace or absolute promises thereof but as the sure way for the obtaining thereof he lets us to know our Duty and hath assured us that he will be faithful in his Word Object This asserts a possibility of falling from Grace and so destroys the assurance and comfort of Believers Answ 1. It doth

Baptism of Christ walking according thereunto from Fellowship in all the Ordinances and Priviledges of the Church And truly I do fear that it hath been the great sin and miscarriage of Christians to make other things as their own private Opinions too much the Ground of their Church-Communion which hath been one cause of many Breaches among Christians and Churches And hence it comes to pass that almost so many Opinions so many Churches which gives occasion of stumbling to some and to others to triumph and say A-hah so would we have it A wonderful sin and shame it is And as these are the Grounds so they are the Bounds of Gospel-Church-Communion I see not how we may by the Gospel-Law go without these Bounds in Gospel-Church-Fellowship and Communion in the Church-Ordinances and Priviledges of Jesus Christ CHAP. II. Of Laying on of Hands on all Baptized Believers I Shall now come to speak something to those several Persons and Churches separated and distinguished according to their several Opinions that may tend to moderate in this matter As for Baptism it being almost generally granted to be an indispensible Ordinance of Christ in order to Visible-Church-Communion or a Visible giving up our selves to God after Believing I shall therefore take it for granted that all who own Jesus Christ to be their Saviour and Lord do own Baptism in Water to be his holy Ordinance and none will deny it to follow Faith according to the Law of Christ though too many practise the contrary as to the Subjects viz. Take Infants instead of Believers The first I shall speak unto are those who practise Imposition of Hands on all Baptized Believers as the Law of Christ and on this Ground separate from all who in Conscience cannot so act with them And for such I have seen several of their Writings and had some Converse with some of them some more moderate and some more rigid some making it a ground of Separation and some not The Grounds I find on which that Practice is stated are that of Heb. 6. 1 2. and the Practice of the Apostles Act. 8. 17 and 19. 6. I shall endeavour to discourse this Matter with all the Clearness and Moderation I can to the intent that all gracious Souls may at least see the little ground there is to make Breaches and Separations about it though I do exceedingly own tenderness of Conscience to God-ward in all His Will 1. As for Heb. 6. 1 2. from whence I suppose are several Mistakes urged in this Matter As first supposing it to be the only Design of the Apostle here-in to state the Grounds and Bounds of Church-Communion though it is so that most of the things here-mentitioned are the great matters of Faith and Practice yet it 's evident that it is rather letting the Church to know That if they drew back and fell away there was no renewing of them to those things again And therefore though they were very much degenerated as is apparent Chap. 5. 12. the Apostle would leave these Things and not teach them anew but go on to Perfection that is Go on to teach them further Gospel-Truths as vers 3 4 5 6. Chap. 5 10 11. 8 7. to the end of the Epistle doth Demonstrate The second Mistake is in so frequently calling those things Foundations and Foundation-Principles to be all alike practised in all Ages of the Church whereas Jesus Christ is the alone Foundation 1 Cor. 3. 11. And this is clear in the Text It saith not Repentance Faith and Baptism c. which is the Foundation But not Laying again the Foundation of these Things that is Christ Jesus He is the Foundation of Repentance c. For without Him there is no ground for any of these nor for our Acceptation therein It 's all Founded in Him Therefore the Scripture saith not Laying of these things as the Foundation But not Laying again the Foundation of these Things which is Christ Jesus And by reason of this Mistake Men perswade themselves and others that not to come up fully and practically in all these beginning-Words is to take away the Foundations of the Building by reason of which it must needs Fall A third mistake is That the beginning-things the Apostles did are indispensibly to be practised in the Church through-out all Ages and from hence because the Apostles practised this of Imposition of hands it must continue as an Ordinance in the Church of the same Authority and continuance as Baptism and hence separate from those who in their notions come not to the same Faith and Practice Now that this is a mere mistake and that there are Beginning-things practised by the Apostles of which this is one as will in its place appear which are not practicable by us is most evident for if it were not so it would set all a-seeking and not find to instance The Apostles did many miracles and some of them were by Imposition of hands Act. 9. 17 18. 28. 8. If we hence reason as some do that there are now no true Ministers but such as can do such miracles there would be no Ministry at all and so no Church and we might all go a-seeking and not find In the beginning of the Gospel-ministration there was such varieties of Gifts in the Church as now is not 1 Cor. 12. 28 29. And if it be necessary that these gifts be in the Church at all times then now there can be no Church and they that so affirm are justified But we are to understand that the Gospel-Church intends one and the same Church-state from first to last as the state of the Jewish Church was and was sometimes more and sometimes less glorious from varieties and occasions so that the Apostles and Gifts and Miracles were for us as well as them and are as truly ours as theirs being the same Church-state so that there is no more need for those first Miracles and Gifts to continue and to be repeated over in every Age relative to the Church than was of Moses in Person and those amazing miracles from Mount Sinai to be repeated over in every Generation after by all which it appears that all the beginning-Words and Works of Christ and his Apostles are not essential to the Church-state in every Generation but some of them only to be believed but not practised because it cannot be of which this will appear to be one A fourth mistake is in so positively affirming that the Imposition of hands in this Scripture is and must be intended 1. Of that on all Believers as such being Baptized 2. To be done as an Ordinance of Christ of constant and universal practice as is Baptism to these several conscionable doubts may be made As 1. Whether Imposition of hands on Believers as such be at all intended in this Scripture and that 1. Because we do not find laying on of hands on Believers as such at all practised in that Church and for us to conclude that

between Me and Them that They might know that I am the Lord that Sanctifieth Them That by the Sanctity of a Day they might remember that God had Sanctified them for Himself that they might be holy and that could not be given to them for a special Remembrance of so great a Salvation and a signe of peculiar Sanctification that had been a known practicial Duty before Nor can it be so a Remembrance and Signe to any others now Object The Fourth Command is stated on God 's Resting the Seventh-Day from the Works of Creation and His Resting the Seventh-Day and Hallowing It Exod. 20. 11. Answ The Lord gives this as a Reason to ingage them to keep It not him to give It For the Command was fully given before And then vers 11. gives this as a Reason for them to observe it that as He Rested the Seventh-Day from His VVork of Creation having finished It so would He by His Example oblige them to Rest the Seventh-Day Commanded from their VVorks 2dly It 's said That God Rested the Seventh-Day after he had finished His Works of Creation and blessed and hallowed It But it is not said That he Blessed and Hallowed that Seventh-Day then Commanded Nor do I suppose that we may any further understand it than the Purpose of God to Sanctifie that Day when the time was come that He purposed to Command It. Object We have still the same cause to Keep It as they for Deliverance out of Spiritual Aegypt and Bondage of Sin by Jesus Christ and as a signe of our Sanctification Answ 1. It stands not with the Gospel Nor is it God's Order to Institute the same Old-Covenant-Signes of Old-Covenant-Grace and Sanctification to be Signes of New-Covenant-Grace and Sanctification This is quite besides God's Method and Order and savours not of the Gospel And so 2dly The Will of God should be our Rule in all Things And if God in the Gospel hath at all given us the Sabbath as a signe of our Gospel Redemption and Sanctification then are we so to receive It else not But if God hath given Jesus Christ as the signe and example of our Sanctification and the Copy after which we must write and walk 1 Cor. 15. 48 49. 2 Cor. 4. 11. 1 Joh. 2. 6. and 3. 3. and 4. 7. and the Holy-Spirit in the word of the Gospel to accomplish the work of Sanctification in us 1 Thes 5. 23. 2 Cor. 3. 16. it's good for us to cleave close to This. 3dly Their Deliverance out of Aegypt was out-ward and temporary and might be forgotten in the Generations to come that had not seen It and therefore needed some out-ward signe of Remembrance and all came short of accomplishing the end designed thereby Judg. 2. 7. 10 11. They were the Natural Seed sanctified and set a-part for a time under an out-ward Covenant and a Worldly Sanctuary and out-ward signes of Sanctification and Salvation from out-ward Servitude to remember them that they were God's Saved holy People but the Church of God in the New-Covenant are the Spiritual Seed and are or should be Spiritual Sanctified in Christ Jesus called to be Saints Their Redemption is Spiritual and shall be Eternal And they need not look back or take up the signes of the Jew's Redemption and Sanctification but cleave to the Word and Spirit of the Gospel 4thly The whole Law by the new-Covenant is abolished as a Ministration from Mount Sinai to that Church and Believers are to Receive their Law from the Hand of Christ and no otherwise He being their Lord and Law-Giver Act. 3. 22. 2 Cor. 3. 7. 11. Rom. 7. 4. 5thly Neither Christ nor His Apostles hath commanded the Observation of that Day in the New-Testament and therefore we judge that we are not bound by any Law of Christ our Lord to the Observation thereof And therefore to suppose that Day to be observed we do herein render Christ to be less Faithful in His House than Moses was in his Contrary to Hebrews Heb 3. 2. 5 6. That a matter of so great Importance as this should be wholly left in silence if the Lord's Will had been it should be observed seems very unlikly and incredible And the Apostle Paul who was the Apostle of the Gentiles in Faith and Verity Rom. 11. 13. 1 Tim. 2. 7. tells us that he had not ceased to make known all the Counsel of God Act. 27 with vers 20. VVe may safely conclude that if this of the Sabbath had been any part of the Counsel of God to us Believing Gentiles under the Gospel we should have heard of it from our Apostle And as for that other Objection from Matt. 24. 20. where Christ saith Pray that your Flight be not on the Sabbath-Day it 's easily Answered 1. That it 's no Command for the Sabbath take it in the strictest sense that may be supposed 2. It 's evident that Christ intends it relative to the Jews who he knew would be zealous of the Sabbath and so their trouble would be the greater It no whit adds Authority to the Sabbath but relates the Difficulty of their Case by reason of the zealous Jews who would be probably as ready to kill such as would flee on that Day as the Enemy And as for the Apostles Preaching on that Day to the Jews it is no marvel nor ground to conclude it Instituted for the Gospel-day of Divine-Worship whose Work it was to take all Opportunities both among the Jews Gentiles to be winning Souls to Christ any Day or Time of their Assembling 1 Cor. 9. 20 21. But shew any one Example of a Gospel-Church assembling on that Day to worship God in Praying Preaching and breaking Bread or Fellowship in the Lord's-Supper it would be something nearer the Matter though not enough to make it an Ordinance 6thly We have not only the Silence of Christ and His Apostles both as to the Precept and Precedent but we have many words dropt by the Apostle Paul in his Epistles seemingly to the contrary as Rom. 14. 5. One Man esteemeth one Day above another another esteemeth every Day alike that is Esteemeth no Holiness in one Day above another and so leaves it as a matter indifferent Let every one be fully perswaded in his own Mind and not judge or despise one another Some I know will say to this That it intends other Legal-Daies formerly observable But who can Determine this Seeing the Apostle speaketh in the largest sense Esteemeth every Day alike There is no room for the Sabbath to be excepted And it 's not probable that the Gentile-Believers should so soon fall in love with the lesser Holy-Dayes of the Jews and not with the greater So that the Seventh Day is the most likely to be the one Day by some esteemed above the rest So Col. 2. 16. ●et no Man therefore judge you in Meat or in Drink or in respect of an Holy-Day or of the New-Moon or of the Sabbath Dayes or Sabbaths which