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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

the Son of God in both Natures so was he in his life among men John 1. 14. He was made flesh and dwelt among us and they saw his Glory as the Glory of the only begotten of the Father c. Which was in the Unity of Natures and not the Divine only which distinct from the Humane could not be seen with vers 33. 34. 1 John 1. 1 2. Mat. 16. 16. Joh. 6. 69. all which Scriptures with multitudes that might be mentioned prove him to be the Son of God in both Natures Christ God and Man in his life among men and not in one Nature only 5. It was the Son of God that dyed for our sins Rom. 5. 10. and 8. 32. 1 John 4. 10. Hence his Bloud is called the Blood of God Act. 20. 28. and that God laid down his life for us 1 John 3. 16. Not that the Divine Nature could be properly said to dye but as united in the Humane Nature and so the Divine and Humane Natures making one Person one Son so this glorious Son of God in a true Gospel sence is said to suffer Death for our sins or we must all have dyed Eternally nor doth that Unscriptural Notion reach the case viz. that the Humane Nature suffered and the Divine Nature satisfied it is the same who suffered that satisfied Eph. 10. 2. Heb 9. 14. 1 Pet. 3. 18. and Chap. 1. 18. 19. And it was our High Priest that was the Son of God not in one Nature only Heb. 3. 1 6. and 4. 14. and 7. 28. and as he was the Prince of life Act. 3. 15. the Lord of Glory 1 Cor. 2. 8. was he killed and crucified and certainly that was not in the Humane Nature only for so he could not be the Prince of life the Lord of glory Object It is said 1 Pet. 3. 18. and 4. 1. That he was put to death in the flesh and that he suffered in the flesh and that he was crucified through weakness c. 1 Cor. 13. 4. Which Scriptures argue that he suffered and dyed only in his Humane Nature as the Son of David Answ 1. If the Son of God had not been in flesh he could not have suffered but being made fle●● was in a true sence weak and did suffer for it was the Son of God the Prince of life the Lord of glory in flesh that did suffer 2. Yet as I said before the Divine Nature could not suffer in any sense but as united to the Humane so making one Person and this one Person is said in a true Gospel-sence to suffer and dye the Divine Nature vailing it self in the Humane for so glorious an end Mat. 27. 54. the Centurion and they that were with him watching at his death said Truly this was the Son of God Let not us have less Faith in him that dyed for our sins than them that were his Enemies 6. He was raised from death as the Son of God Act. 13. 33 34. Rom. 1. 3 4. 7. And He is the same still at the right hand of God What he was he is Joh. 20. 31. Act. 8. 37. and 9. 20. Rom. 8. 34. and shall be so to Eternity 1 Cor. 15. 28. Heb. 13. 8. Rev 1. 17 18. Now if Christ be the Son of God in both Natures only as is most apparent then it is as apparent that he is not the Son of God in the Divine Nature only But lest the Opposers of this great truth should be quicker-sighted than I to find Scriptures that speak of a Son in the Divine Nature only I shall take a View of the Scriptures by themselves mentioned to prove him a Son in the Divine Nature only which are these that follow Joh. 10. 30. I and the Father are one that is say they one in the same substance c. and thus also the Jews understood him therefore charged him with Blasphemy vers 33. And that the Jews did not mistake him in what sence he affirmed himself to be the Son of God the Context doth plainly and expresly shew wherein Christ goes on to make it good but not a word that they misapprehended him Answ This Scripture no way makes against but confirms the Truth as it is by me asserted That neither Christ did intend nor the Jews understand that he intended himself to be the Son of God in the Divine Nature only is most apparent both from the Text and Context 1. That Christ did not so intend is apparent 1. Because he spake of himself as he was the Son of God not as he was not viz. as he was God and Man visible and not of the Divine Nature only which was invisible and must have been an unseen Son which could not be understood 2. Christ explains what Son it was he spake of vers 36. Say ye of him whom the Father hath sanctified and sent into the World thou blasphemest because I said I am the Son of God Now let the Understanding judge whether it was the Divine Nature only that the Father sanctified and sent into the World 1. Whether on that account he had need to be sanctified and sent into the world 2. Whether That was sanctified and sent into the world as the Son of God distinct from the Humane Nature 3. Whether we are not to understand by the Fathers sanctifying and sending c. the Father 's setting apart and sending his Son into the world to be the Saviour thereof according to 1 John 4. 14 If so it must be as he was sanctified and sent to be a Saviour and not as he was not which was as God and Man not in the Divine Nature only that is contrary to the Scripture and Faith of all Christians So then fourthly Whether to understand Christ to be the Son of God in the Divine Nature only leaving out the Humane be not the ready way to un-Son and un-Christ the true Christ and Son of God as held forth in the true light and sence of Scripture 1 Joh. 2. 22 23. and 4. 2 3 9 2. That the Jews did not thus understand him is likewise clear vers 33. Thou being a Man makest thy self God they understood that he spake of himself as Man and not of his Divinity only And this he made good and not a word that they mis-apprehended him And John 5. 17 18. is to be understood as this as the Text and Context doth explain as any judicious Person may easily understand Read from vers 17. to 27. the same who is the Son of God vers 17. is the Son of Man vers 27. and I think that is not the Divine Nature only See John 1. 14. The word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of Grace and Truth This I have before cleared it was the word made flesh which was the only begotten of the Father Whose glory they saw with their eyes 1 Joh. 1. 1 2. Which was not

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

we have likewise Rom. 5 8. 10. But God Commendeth his Love towards us in that while we were yet Sinners Christ died for us v. 10. For if when we were Enemies we were Reconciled to God by the death of his Son much more being Reconciled we shall be saved by his Life Where this first Reconciliation is stated in the Death of the Son of God while Sinners Enemies which relates not to the Reconciliation by Faith but as a preparative thereunto 2. There is a special Reconciliation proper only to Believers arising out of the general for if the general Reconciliation had not been there could have been no room for the special The special Reconciliation proper only to Believers we have plentifully declared in Scripture but especially I shall mention the two last which proves it to arise out of the general Col. 1. 20. is the Universal Reconciliation and v. 21. is the special Reconciliation of Believers which is not the same as the general but arises out thereof the first being Universal and that which was past in the Blood of his Cross the second i. e. particular and special is obtained at and after Believing you c. now hath he Reconciled So likewise that Rom. 5. v. 8. 10. is the general Reconciliation at and by the Death of his Son and that while we were yet Sinners and Enemies The second and special is of our believing and cleaving to Christ in the Gospel v. 11. And not only so but we also joy in God through our Lord Jesus Christ by whom we have now received the Attonement the Reconciliation So it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a Reconciliation before and now it is received i. e. believed and thereby one comes to have an interest in the special benefit thereof Quest In what sence may the World be said to be Reconciled to God and to have sin not imputed Answ 1. They are so far Reconciled and sin not imputed as to have the Gospel of Reconciliation truly tendered to them sin shall not hinder the going forth of the Gospel and tenders of Grace and Reconciliation to the World that whosoever do accept it on the same terms thereof might be reconciled and saved Mark 16. 15 16. 2. The world is so far Reconciled and sin not imputed as that it shall not hinder their Resurrection and Restitution out of the faln state 1 Cor. 15. 22. Act. 3. 21. And the second death shall be for sin against the New Covenant and Gospel-law of Grace for not accepting the Reconciliation and Salvation on the terms thereof Joh. 3. 19. 3. There is in this marvellous Transaction a more special design of Grace in the most special end thereof viz. Christ died for the Salvation of the Elect of his Church and this is likewise as fully stated in the word of Truth as the other that They shall have the special benefit thereof And this we have in such Scriptures as these Joh. 10. 15. I lay down my Life for the Sheep Eph. 5. 25. He also loved the Church and gave himself for it and on this account it is that Christ saith Matth. 26. 28. This is my Blood of the New-Testament which is shed for many for the Remission of sins for so it was shed on the account of special Grace i. e. for Remission of sins to all who believe and obey the Gospel but of this I shall speak more in the next Chapter about the matter of Election Now the design of God in his Gospel-grace by the death of his Son being thus Universal to the whole world in this three-fold sence as hath been mentioned Hence it is that the Gospel must be Preached to the whole Creation because it shall all share in the Salvation thereof according to the capacities and degrees determined that the Gospel of this Salvation by Jesus Christ is to be Preached to the whole Creation see Mark 16. 15. The word Translated to every Creature is in the Greek to all the Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the Creation Col. 1. 23. is the same Word which was Preached to all the Creation under Heaven which may be understood to be under God which sometimes is called Heaven Dan. 4. 25 26. compared with Math. 21. 25. Luk. 20. 4. 15. 21. It is true it is especially to be published to men who were concerned in the sin and fall and they are capable to understand believe and obey it and so to obtain the special benefit thereof Quest In what sence may the Gospel be said to be Preached to the whole Creation seeing the greatest part of Men never heard it and the rest of the Creation cannot understand it Answ 1. In the first and general sence mentioned it is and may be truly Preached to the whole Creation though they hear it not nor understand it the Doctrin of the Gospel Preaches it to all the Creation and so should Ministers too and thus we must understand Col. 1. 23. For the Gospel then was not Preached in the hearing of all men nor in the hearing of the whole Creation yet it was Preached to all the Creation according to the Commission of Christ our Lord so that to Preach the Redemption and Salvation of the Gospel designed of God to the whole Creation is in a true sence the Preaching of the Gospel to the whole Creation and Ministers do not understand their Commission nor do their Gospel-office and work till they so do 2. The works of God do in some true sence though more darkly Preach forth God and the Gospel too to the whole Creation Psal 19. 1 2 3 4. and this the Apostle applieth to the case in hand to be in a true sence a Preaching of the Gospel Rom. 10. 18. The design of God in Commissionating the Gospel to be published to the whole Creation being more apparently to make known his publick and glorious design of Salvation that so it might be more openly known and be believed in the world than possibly the Works could declare 1 Tim. 3. 16. and that so he might have a People made ready and prepared for himself and for that glory Luk. 1. 17. Rom. 6. 22. and 8. 23 And hence it follows that who-ever among the Sons and Daughters of men do sincerely believe and obey the Gospel shall have the special relation to God and Christ therein and the special benefit and salvation thereof Mark 16. 15 16. Heb. 5. 9. Rev. 22. 14. Quest If Christ died for the sins of the World and if God had a real design of good will and grace to all men in his general Love Why then is not the Gospel Preached to all men Whence is it that the greatest part of the World hath been and still are without the Gospel Answ The first and universal design of God in the death of his Son being the restitution of all things and the Redemption and recovery of all men out of the faln state as

it is universal and carryeth in it universal grace so it is absolute and inconditional and shall be accomplished without any terms on mans part to be performed and on this account only needeth not to be Doctrinally Preached in the hearing of all men though it is granted that its more of grace where it is Preached and most of all where it s effectually believed and obeyed Heb. 5. 9. 9. 15. 2. The Gospel hath been and still is Preached to the whole world by the works of God and his common goodness to men Psal 19. 1 2. Rom. 10. 18. Psal 145. 8 9. Rom. 2. 4. And it hath been and is Preached to the whole Creation not only by the works of God but by the doctrin of the Gospel as before I shewed 3. Though there is no other name given under Heaven among men whereby they may be saved Act. 4. 12. yet we must own that many have been and may be saved by that name that never heard of him so could not have Faith in him for we may not suppose that any shall dye the second death for not believing in the Son of God as Crucified that never heard of him Rom. 10. 14. And we must likewise understand that there hath been a sufficiency of Teaching under all the Ministries of God to the world to bring them to the knowledge of God and so to Salvation by that name though unknown to them and to leave all others without excuse which could not be were there not a sufficiency of teaching therein Rom. 1. 19 20 21. and 2 1. Though all the saved ones shall know at that day that their Salvation was and is accomplished by the Death and Resurrection of Christ Phil. 2. 10 11. Rev. 5. 13. If every Knee shall bow and acknowledge the Lamb slain to be the Lord to the glory and praise of God then doubtless all the saved ones shall so do 4. If the great design of Gospel-preaching to the World is to make known the universal Love of God to men in the Restaurationwork and to gather in the Elect as the special gift to Jesus Christ into the Espoused Relation this work must be accomplished and the Gospel must come for the gathering in and Espousing of such to his Son where-ever they are Act. 18. 10. and 16. 6. 10. yet no ways derogating from his general grace If such as have not heard the doctrin of the Gospel may and shall obtain as certainly the salvation of the Gospel as those that live under it If they believe and live to God suitable to the Teachings they are under though not the same for degrees in the Espoused relation then they are not deprived of Gospel-salvation though some may be deprived of the doctrin of the Gospel for sin God being free in this matter and will shew mercy on whom he will for it must be granted that it is a degree of special grace where the doctrin of the Gospel of Salvation is sent For God in these things acts according to his will and will accomplish his designs in the world both of mercy and justice it s a degree of special grace where the Gospel comes it s more where its effectual to life yet to ballance this Grace where the Gospel comes not some may obtain more than some that may be saved under the Gospel so that God will justifie himself in all his dispensations to men so as sufficiently to leave the disobedient under all his ministrations without excuse that none shall have cause to complain in the great day of account and to save all upright-hearted ones under his several ministrations though the special saved ones are such as are espoused to Christ by the Word Spirit and Faith of the Gospel CHAP. III. Of Election and its place and use in this wonderful design of God in the Restauration and Redemption-work OF this I have spoken something too in my Confession of Faith or Body of Divinity but in this I shall speak a little more full and plain Election or to elect or choose from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture ordinarily imports to choose or to be chosen and as to the case ●n hand viz. Gods Electing or choosing it is to be understood either 1. Of a more general Election or 2. Of a more special 1. Of the more general Election viz. Of Gods choosing a people for himself to be his Church to worship him and to bear up his Name in the world distinct from other people under the profession of peculiar Covenant-relation to him and this holds true in the Churches both of the Old and New Testament 1. The Church of the old Covenant the natural Seed of Abraham and the Proselyted Gentiles were the Elected and chosen of God to be his Church and he made it their duty and priviledge to enter into and keep that Covenant and to worship him in that Covenant-relation and this was his more general Election and choice Gen. 17. 6. to 16. Deut. 4. 37. and 7. 6. and 10. 15. Isa 45. 4. Rom. 9. 10 11 13. and 3 1 2. 2. And among those there was a special Election and choice of those who walked uprightly with God in that Covenant Exod. 19. 5 6. Psal 4. 3. and 34. 11. 15. and 37. 18 19. Rom. 9. 27. and 11. 4. There is likewise a general Election in the Gospel that is all that do believe and obey the Gospel they are the Elect Church of the Gospel and are reputed the New-Covenant-People and Church of Christ and it s their great concernment to be sincere to God therein and so to persevere in the Faith and Obedience of the Gospel as to obtain the end and of whom we are bound to hope that it will be so Phil. 1. 6 7. Yet out of this Elect Church of Christ its possible that many may fail of the grace of God and so come short of the glory of the Covenant Heb. 12. 15. The Church thus considered as the Elect Church of God visible in the Gospel we may and must understand in these and the like Scriptures Matth. 28 19 20. which is the Commission of Christ for stating and constituting the Gospel-Church and worship of God therein with the promise of Christs presence with them in their walking according thereunto and to whom is the Promise of Salvation in their constancy in the Faith and Obedience of the Gospel Mark 16. 15 16. and it will be their great damage who come into the Church and afterwards fail of the grace of God 2 Pet. 2. 20 21. And the Church and Churches are thus considered as is apparent in the method of all the Epistles which includes all the Believers and Members as the called Ones of God and yet supposeth a possibility of departing from the Lord and the Church is thus considered Col. 1. 21 22 23. 1 Tim. 2. 15. Heb 3. 6. And that all that believe and obey the Gospel are