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
averseness of their Wills they will not and therefore they cannot find in their hearts to accept Christ and Life on the Gospel-terms Joh. 5. 40. Jer. 6. 16. This wilful Cannot ariseth 1. From the habit and custom in sin persons being habitually accustomed to sin will not cannot part with it will not Repent and turn to the Lord Jer. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye do good that are accustomed to do evil Custom in sin makes resolute and wilful therein to the perdition and destruction of multitudes this is the Cannot which keeps souls at a distance from God under all his Ministeries 3. as an effect hereof Persons cannot leave their sins and turn to the Lord because they love them and will keep them And whiles its thus they cannot imbrace Christ on the Gospel-terms they cannot find in their hearts to leave all for Christ it s with such in this matter as it was with those Jer. 2. 25. After all the Lord's calls and invitations to return they said There is no hope no for I have loved strangers and after them will I goe While the Will follows the affections lusts there Can be no returning to the Lord while it s thus they are like those Job 21. 14. They say unto God Depart from us for we desire not the knowledg of thy ways and while it s thus it s no marvel they cannot come to Christ because their wills are averse they will not come Joh. 3. 19 20. 4. The Devil taketh his advantage to hinder the work of Conversion and a Soul turning to the Lord In blinding the mind and hardening the heart thereby aggravating the difficulties that corrupt Nature it self is ready to suggest viz. forsaking Sin the beloved Lusts loving and cleaving to Holiness strictness of Life reproach for Christ c. All which maintains a Will-not and so a Cannot 2 Cor. 4. 4. But there is no cannot arising alone from mans debility i. e. want of reason and understanding to refuse the Evil and to choose the Good and power to will and affect the Good but as it is captivated by the brutish sensual part the understanding and reason yielding thereunto rather than to the Gospel-light wilfully refuses the proffers of Grace and Life on the Gospel-terms thereof Joh. 5. 40. Quest May we suppose that persons may believe or that any do believe unto Life only by the Objective evidence or external Ministry without the Spirits work in and with the Gospel Answ If we may suppose the Ministry to go without the Spirit working therein then we may suppose a possibility in respect of power else men could not be condemned for not believing if they had no power to believe in as much as the second death comes in for not believing and if men have no power to believe and obey unto Life it leaves the disobedient excusable as objects of Pitty rather than of Wrath. Therefore 2. There being a debility in Man by the Fall and the prevalency of corrupt Nature and averseness of the will God adds a further help to his Ministries that is his Spirit working in and with his Ministries We have ground from Scripture to believe that as all mercy hath been in some true sence Gospel-mercy since the Fall so God hath wrought by his Spirit in all his Ministries since the Fall 1. In the Ministry of the Creation Gen. 6. 3. Prov. 1. 20. 23. 2. Under the Law Nehem. 9. 20 Act. 7. 50. although the Gospel is the highest and most spiritual Ministry being the most open and full in order to glory It 's called the Ministration of the Spirit because it s administred immediately by and from Jesus Christ the Lord thereof and is therefore more attended with the power of the Spirit for the honour and glory of the Lord thereof and for the Espousing of souls to Himself so that the Gospel administers a sufficiency of supply to help over all difficulties 3. God requires not perfection in the Faith and Obedience of the Gospel as before I said but Sincerity He knowing the weakness of man and the many impediments in the way did in all require the sincerity of faith and obedience in which they should be accepted yea even under the Law though the Law required perfect Obedience He that failed in one point was guilty of all yet there was so much annexed to it as clearly implied that its perfection consisted in Universality and Sincerity rather than in Perfection without any Imperfection or Failing else What means the shewing mercy to thousands of them that love him and keep his Commandements Exod. 20. 6. that is in sincerity not in perfection for then they had needed no mercy for mercy was extended to them in the pardon of sin Exod. 34. 6 7. which was a confirmation of the promise before-mentioned And that his people did so understand that it was sincerity of obedience which God required is evident Psal 25. 21. and 26. 1. and 51. 6. Isa 38. 3. or else there could have been no acceptance on Repentance which was promised Ezek. 18. 21 22. And so it is likewise in the Gospel as appears 1 Joh. 2. 1. with Phil. 1. 10. Eph. 6. 24. Quest How far and in what manner may we understand that God works by his Spirit to the Conversion of Sinners and building up of Saints Answ 1. If God did not work at all by his Spirit but only give the Gospel which hath in it self a natural tendency to draw Sinners to Christ if according to their capacities they believe and obey it they should undoubtedly be saved and if not it will leave them without excuse because they believed not in the name of the Son of God Joh. 3. 18. Yet so it is that by reason of the Corruption of Nature custom in sin and the averseness of the will it comes to pass that rarely if at all any do savingly believe and obey the Gospel without the effectual working of the holy Spirit therein Matth. 13. 19. When any one heareth the Word and understandeth or considereth it not then cometh the wicked one and catcheth away that which was sown in the heart c. 2. The Spirit worketh in the Gospel To convince of sin and the need and worth of a Saviour Joh. 16. 8. to 11. And this may be effected in many that may come short of an effectual closing in with Jesus Christ in the Gospel who by reason of the love of Sin Self and the World fear of Tribulation for the sake of Christ loose their Convictions and turn away from the Truth to their own destruction Matth. 13. 20 21 22. 2 Pet. 2. 20 21 22. 3. The Spirit by the word of the Gospel works a willing mind to leave all for Christ to turn to and to accept him as Lord and Saviour and to cleave to him in the Faith Love and Obedience of the Gospel and this he effects in all
the good of All yea of the whole Creation according to the Design thereof Without it we cannot heartily Preach the Gospel to all but must have Restriction in our Minds to a few yea a very few Nor 2. can we according to Scripture Exhortation pray for All which is a Commanded-Duty 1 Tim. 2. 1. on weighty Grounds 1. Because it is good and acceptable in the sight of God v 3. 2. Because He would have all to be saved v. 4. Because Jesus Christ gave Himself a Ransom for All v. 6. These are weighty Grounds to encourage us to pray for All and it 's impossible that men should thus pray who limit the Design of Salvation to so few 2dly Let us own the Spirit 's Work in the Gospel and pray for it It 's the Glory thereof The Gospel is the Ministration of the Spirit and ministers the Spirit which is the great help to Gospel-Faith and Obedience Therefore leave not out the Spirit of the Gospel if you do you leave out the Life and Glory thereof You cannot pray that God will bless your Ministery nor praise God for what is wrought in and by you if you believe not the Spirit 's Work in the Gospel Be humble therefore and give all Glory to God 3dly Study Things which make for Peace Away with the proud Spirit of Contention and Division and put on the Gospel-Spirit of Peace and Charity Love all as Christians in whom the Life of Christ is manifest though they differ from you in some things that are of weighty Concern For such I take to be good Christians who believe love and obey the Gospel to the best of their Understanding though among such may be Differing Apprehensions in many things But this I shall forbear to prosecute any further because I have annexed here-unto An Essay for more of Gospel-Love and Peace among all true Christians 4th Exhortation is 1. To Sinners to accept of Gospel-Grace and Life by Jesus It 's freely tendered and you may have it on the holy honourable-Terms of the Gospel if you will He did not only dye for you but cryeth to you Ho! every one that Thirsteth Come take of the Waters of Life freely All ye that are Weary come to Me If any Man Thirst let him come to Me and Drink Whoever will let him Come Let him Believe and Obey the Doctrine of the Gospel and he shall live O let not your Lusts and Sins and Love of the World retain you any longer from Believing and Obeying the Gospel that you may be Saved and know it shall be no Plea for you Want of Power No No! It 's want of Will The Aversness of your own VVills That will prove your Ruine Joh 5 40. The Power shall not be wanting If there be a willing Mind there is nor shall be nothing wanting on God's Part for your good O be not like the Fool that hath a Price in his Hand to get Wisdom but hath not a Heart to it And know That if you reject or neglect this great Salvation it will be to your own Condemnation 2d Exhortation is to the Saints to persevere in the way of Well-doing Remember it 's Sincerity and Perseverance that shall wear the Crown Take heed therefore of an Vnbelieving Heart to depart from the Living God Take heed and beware of Sin Let not your Lusts and the VVorld captivate you Rom 6. 16. Take heed and beware of Covetousness Of Pride of Oppression of Malice Envy and Evil-speakings Abstain from all Appearance of Evil. And know That you may be in the Holy-Profession of the Gospel with unholy Hearts and unholy Lives and so be far enough from the Grace of Life For if you Live after the Flesh you must Dye notwithstanding your Holy-Profession Rom 8. 13. And look to the Lord for his Assisting preserving Grace who will keep you through Faith unto Salvation But do not deceive your selves For God will not be Mocked You may Deceive your selves Jam. 1. 22. but you cannot Deceive God Therefore my beloved Brethren be yestedfast unmovable alwayes abounding in the work of the Lord knowing that your Labour shall not be in Vain in the Lord 1 Cor 15. 58. FINIS A Healing Word OR AN Humble Hearty and Earnest Endeavour FOR PEACE and UNITY AMONG The Children of Peace and all Men HUMBLY Presented for common Use and Benefit of all the true Lovers of Truth and Peace Written by Thomas Collier Zach. 8. 19. Love the Truth and Peace Prov. 12. 20. Deceit is in the heart of them that Imagine Evil but to the Counsellers of Peace is Joy LONDON Printed for the Author 1676. THE PREFACE or EPISTLE TO THE READER Reader HAving observed to my grief the Differences among Christians about matters of Faith and Worship notwithstanding we have all Grounds to fear that we are All in some things in the Dark being but coming out of the Mystical Babylon and Apostacy And What Person or Church can say They are in all things delivered from the Desilement of that Estate but rather are travelling from Babylon to Zion And O that we could go together in more Vnity going and weeping to seek the Lord our God and asking the Way to Zion with our Faces thither-ward Jer. 50. 4 5. Not judging and censuring one another because all have not attained alike Apprehension in and about the Way Some think they have gotten a step beyond their Fellows And hence they despise or too much undervalue those they think to come short of them And those who may probably come short of others in some Principles of Truth judge those who it may be are gotten beyond them And thus it 's to be feared that Christians have sinned much in their Contestings Reproachings Judgings Dividings and Separating one from another even to the utmost Extent the Scripture warrants a Separation from the World and Babylon I have here endeavonred to put my poor Helping-hand for Healing if 't may be the Wounds and binding up the Breaches and Controversies of Zion of the Church And O that it may be of Healing Vse and as a Medicine fitly applyed It 's not a Scriptureless Peace I plead for but a just and lawful Peace a Christian Peace Not to throw Churches into Confusion but that they may not Confound each other that they may not bite and devour each other I have endeavoured an Answer to the most special things in use at this Day on which Separations among Churches and Christians are built My reason here-in is not in the least to provoke but to moderate that so my designed End herein might be accomplished viz. That those who break on those Grounds might at least undeâ—stand that there are Matters of weight that sway with Judgment and Conscience with those who cannot act in some-things as they do Which may tend to moderate their Spirits in the matter and may come to see more cause to learn to bear with and forbear their Brethren in Love that if their
the New-Covenant Church of Christ is so common and plain in the Scripture as that I suppose it 's scarcely doubted of any 1 Cor. 1. 2 3. 1 Thes 1. 1 4 5 6 7. 1 Pet 2. 5. to 10. 2. There is a second and special Election in the New-Covenant and this we are likewise to understand to be two fold The 1. are such or some who were Elected and chosen of God in his Son before the World was to the obtaining of the special grace and glory of the New-Covenant in the Restauration and this Election was from the freeness of grace in God without any respect to fore-seen Faith and Obedience as the meritorious or deserving cause thereof though this Election was to believe and obey the Gospel and persevere therein unto the end as the way to obtain the glory and this Election we are to understand is intended in these and the like Scriptures Eph. 1. 4. 2 Tim. 1. 9. Rom. 8. 29 30. and we may rationally conceive and that groundedly from the Scripture something of the reason of this Choise or Election viz. That the undertaking of Christ in the Restauration might be assured not to be in vain on the most special account some were given to him by the Father as a sure and certain reward of his gracious and glorious undertaking Joh. 6. 39. and 10. 15 16. And thus the Prophet personating Christ seems to reason Isa 49. 4 5 6. and God answers that his Labour should not be in vain and declares the work that was before him and should be accomplished by him in which this of special grace and Election is included the special Salvation both of Jews and Gentiles being assured there 2. The second sort of special Election in the Gospel is All that do believe and obey the Gospel in Truth persevering therein to the end are Elected to be saved and this Election is the same in substance as the first Election to the Church-state only in this it differs the first includes all that believe and obey the Gospel this includes all that are sincere and persevere to the end and this likewise includes all the special Elect even all that believe and obey the Gospel to the end and the reason is because all must obtain the Salvation of the Gospel in the same way viz. of Faith Obedience and Perseverance Matth. 10. 22. Of the Election under this consideration viz. of all that do believe and obey the Gospel to the end it s declared in these and the like Scriptures Joh. 6. 40. 3. 16. 8. 31. Rom. 2. 7. Heb. 5. 9. Col. 1. 21. 23. Rev. 22. 14. And this second Election it is the Apostle seems most to adhere unto both for himself and others because the first is a hidden mystery no man knows it In the first it is God only that knows who are his We know our Election by believing and obeying the Gospel 1 Pet. 1. 10. The first we ought to believe but it s the second that we must stand or fall by therefore I said the Apostle seems rather to adhere to this both for himself and others as that wherein our assurance consists 1. For himself he builds not his assurance on special Election but on constancy in the Faith 1 Cor. 9. 26 27. 2 Tim. 4. 7 8. 2. Directs all others the same way viz. To look to their constancy in the Faith to the end Rom. 2. 7. 10. Col. 1. 21. 23. Heb. 3. 6. To prove that more may be saved than the first and special Elect and gift to Christ I shall demonstrate from these following grounds 1. We may not so understand particular and special Election as to derogate from the universal grace and love of God to all men nor from the truth of the law of grace which calleth upon all and encourageth all and promiseth life to all that do believe and obey the Gospel which if we should so understand Election in the strictest sense as to shut out all besides it would tend to contradict the Gospel in the general tenders of grace to all and so contradict a great part of the glorious and blessed Gospel of grace to men and be a great stumbling-block in the hopeful way of Salvation and a great discouragement to poor Sinners in their believing and obeying the Gospel therefore I say we may not so understand the Decrees of God which are secret as to make-null the plain declared will of God in the Gospel 1 Tim. 2. 3 4. but we are to Preach the Gospel and to assure Sinners that if they believe and obey the Lord therein they shall be saved persevering therein to the end this is the Gospel law of grace and Will of the Lord Mark 16. 15 16. Mat. 10. 22. 2. Because the Lord himself makes this distinction with suitable promises alike to both i. e. He alloweth a latitude beyond the first and special Election or gift to his Son with promise of life on the universal account of grace Joh. 6. 37. There is first a description of the first and special gift All that the Father giveth me shall come to me 2. An encouragement to all comers And him that cometh to me I will in no wise cast out Him that is every one that cometh for it cannot rightly be supposed that him that cometh c. is a promise to the first gift for they shall come i. e. believe and obey the Gospel and there is no doubt of their being cast out that are given and shall come But to prevent a doubt that might arise from the knowledge of the first gift the second promise followeth to assure us that the special gift no whit derogates from the freedom of universal grace and v. 39. 40. more fully confirms the same truth v. 39. Christ states the first gift they shall come This is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day and v. 40. declareth the universal grace and encouragement to all to believe and obey the Gospel And this is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life c. And this agreeth fully with the general Promises of the Gospeli so frequently stated in the Scriptures Joh. 3. 16. Matth. 11. 28. Isa 55. 1 2 3 6 7. Rev. 22. 17. 3. Sutable to this are we to understand the Book of Life mentioned in the Scriptures 1. Of Gods fore-knowledge and Election to the special and espoused relation to his Son Heb. 12. 23. Rev. 13. 8. and 17. 8. and 21. 27. 2. It intends the Gospel Book of Life in which is the Law of Life and the Promises of Life to all Believers it worketh Life and propoundeth and promiseth Life on the terms thereof this is the visible Book of Life the revealed will of God about the matters of Life and properly belongs
Faith continue in such things they may have it to themselves and not impose it on their Brethren on terms of Separation I hope the sober-spirited will come to see the little Grounds they have to make Breaches with their Brethren about these matters I heartily desire it may prove a Healing-Word to All through the Blessing of Him that hath dwelt in the burning Bush so as that it is not yet consumed I shall here give no further account of the Matter or Method of the following Discourse It 's very brief and hath waited an opportunity of coming into Publick for some Years but for some Reasons hath layn in silence till this time hoping that the preceding Discourse may tend to add something to this Essay for Peace I commit it All to the God of Peace praying His Blessing of Peace may attend it to all the Sons and Daughters of Peace Amen T. C. A Healing Word Or A Humble Hearty and Earnest Endeavour for Peace and Vnity c. CHAP. I. Of the Grounds and Bounds of Church-Communion MY Method in that which follows shall be 1. To state the Grounds and so the Bounds of Church-Communion according to the Gospel which is the alone Rule both of Faith and Practice The Grounds of Church-Fellow-ship or those Principles on which the Church or Churches of Christ should Ground and bound their Communion are most clearly stated in Eph. 4. 4 5 6. The reason why I especially fix on this Scripture is because it seems to be stated not only as an Argument to engage to the Unity exhorted to vers 3. but is likewise a Description wherein this Unity doth consist 1. Of the Unity of the Church it self There is one Body i. e. one Church which is the Body of Christ and of whom He is the true and lawful Head Lord and Law-giver 1 Cor. 12. 13. Which Church containes all true Believers in all Nations This is the Visible Church of Christ in the Visible Profession of the Faith of Christ according to the best of their Understanding and Knowledg of the Will of Christ their Head and Lord in His Word Though in this Church as thus considered some may miscarry and by their own Default come short of the Glory promised This Universal Church is thus described in the Text last mentioned and in vers 27 and in Eph. 1. 22 23. Col. 1. 18. Though this Church is gathered into many Churches and is in many Nations and it may be through Ignorance Pride Frowardness and misguided-Zeal separated into more Churches than need or ought to be and it may be some part thereof in Babylon still Rev. 18. 4. and others build Tabernacles before they are half way out yet the Church is but one Body in Christ the Head There is but one true Universal Gospel-Church in the World which is the Body of Christ and of this Church it is I do profess my self a Member And this Church is or should be gathered into particular Churches or Congregations walking according to the Rules and Laws of Christ their Head and Lord Holding Communion with Christ their Head one with another and with all Churches in the same Faith and Obedience of the Gospel And as for the great matters of Faith wherein the Churche's Unity consisteth it here followeth 1. In one Spirit There is one Holy Spirit that is one holy Spirit of the Father and of the Son by which this one Body the Church is Regenerated by the Word of the Gospel and united unto Christ the Head thereof Joh. 3. 3 1 Cor. 12. 13. and 6. 17. 2dly All are called in one hope of their Calling That is All hope for one thing to wit an Interest in the Grace and Glory of the New-Covenant Rom. 5. 2. Tit. 1. 2. Ch. 3. 7. And in 2 Thes 2. 16. it 's called Good Hope through Grace In which Hope it behoves them to be constant and stedfast to the End 1 Pet 1. 13. 3dly One Lord that is One Lord Jesus Christ the Lord and Saviour of this Body the Church 1 Cor. 8. 6. and 12. 13. who purchased it with His own Blood Act. 20. 28. and to whom the Church is to be subject in all things as to Her lawful Head and Lord. Eph. 5. 24. 4thly One Faith that is That one Faith of and in the Gospel of which it 's necessary for all the Members of the Body to be principled in and includes all things necessary to be believed in order to Eternal Life with a suitable VValking thereunto 5thly One Baptism that is either 1. One of a kind One of VVater one of the Spirit and one of Afflictions Or 2. one of VVater unto Regeneration Act. 22. 16. 1 Pet. 3. 21. 1 Joh. 5. 6. which I take to be the one Baptism most probably here intended 1. Because-that Baptism in Water was commanded to be done after Believing and was alwayes so done according to that Rule Mar. 16. 15 16. Act. 2. 38. and 8. 12. 37. and so it 's stated in this place one Faith one Baptism 2dly Because the other Baptism i. e. of the Spirit and of Afflictions are so called Metaphorically and not properly Properly Water-Baptism is so the others are so called by way of allusion or likeness 3dly Because the Baptism of Afflictions may or may not be it 's no Duty or Ordinance for any man to throw himself into it but a Duty when lawfully called to it and esteemed as a Mercy to be delivered from it But as there is but one Baptism of Water so a Union herein is necessary to a right Church-Communion without which there cannot be in the Body of the Church one sort of Members â—nd so the Body cannot be one in the Head 6thly One God and Father of All who is above All and through All and in you All. Now where there is a Unity in these principal Things viz. One Spirit uniting this one Body one Hope one Lord Jesus one Baptism one God and Father of All c. there is a Ground for Church-Communion in all the things of Jesus Christ if other matters of Scandal in Conversation do not justly prevent Eph. 5. 5 to 12. Our Lord sums up the Fundamentals necessary to Salvation in a narrow Compass Joh. 17. 3. And this is Life Eternal that they know thee the only true God and Jesus Christ whom thou hast sent which doubtless includes the Whole of Faith and Practice necessary unto Life Eternal And Mar. 16. 16. He that Believeth and is Baptized shall be Saved that is He that Believeth and Obeyeth the Lord in the Gospel shall be Saved of which Obedience Baptism is the first and an Usher to all other Parts of Obedience and that which by the Gospel-Law puts Persons under the Promise of Salvation and gives them a right to orderly Church-Communion So that I infer from the Premises That according to the Rule of Scripture and Law of Christ nothing should prevent those that are united in the Faith and
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
intend the Baptism of Gifts as one which I dare be bold to say no men on Earth have So that if there be a Baptism among these beginning-Things which no man on Earth hath attained and the end of the Apostles Laying on of Hands was in order to this Baptism and no man can attain it without the Gift of God and yet there is a Church in present being without it So may there be as truly a Church without Laying on of Hands which was in order to it for the Form adds nothing without the Power especially in this case where the Formal Act was used only in way of Power And for Persons to lay on Hands to such an end who have not the Gifts themselves seems altogether Scriptureless and Reasonless And what is said in this Matter of the Judgment of Authors both Antient and Modern proves nothing it being known that the Apostacy was enter'd timely into the Church and hath made so great an alteration and change from the Primitive Rule and Power that although there is something like the Truth yet the true Form and Power of Truth is lost The Lord help His People that in their coming out they bring away none of Babylon's Devices with them which I greatly fear they are too much inclined unto But to conclude this Matter From all these Considerations I must say That I dare not meddle with this having no Authority from the Lord for it I cannot do it in His Name without His Authority lest my Act should be of the same kind as those Act. 19. 13 to 16. These Things have I minded in general not medling with particular Answers to any Man's Arguments for it Not doubting but if what I have said be seriously considered it may set a stop on the Spirits of those who have prosecuted this Practice to Separation from their Brethren and caution others that they be not over rash in rushing into this Extream So that it 's Issue may tend to and effect Peace which is all my Design in this Matter CHAP. III. Treateth on the Seaventh-Day Sabbath OThers make a Breach and Separation about the Seaventh-day Sabbath supposing that to be the Day and the only Day commanded of God for Gospel Rest and Worship and hence make a Breach and Separation from all that are not of their Opinion in this Matter And in what I shall offer to Consideration in this Case I shall not meddle to Answer any Man's particular Grounds for it because it 's not Controversie I design but Healing I shall to this end present some weighty Considerations about this Matter which if well weighed may if not Answer all moderate the spirits of those who are so high in prosecution thereof and caution others of being too forward in rushing thereinto which is my only Design in writeing This. First then I offer This that the Seventh-Day Sabbath was nor is no Moral Precept but an instituted Ordinance of God and so subject to be changed at the Will of the Institutor or have an end as all other meerly instituted Ordinances are I know there are varieties of Opinions about the meaning of the word Moral but that which I intend is in two Things which is enough for the Case in hand 1. If Moral it must be so as the Law of Nature viz. That which Man by Nature with the teaching of the Works of God without any other Revelation or Institution might attain unto Man by Nature with those Helps might and did come to know that there was a God Rom. 1. 19 20 21. And so by the same Light and Law might know that this God must be worshipped that there must be time for that Worship but that this time must be the Seventh-Day was not written in Nature's Book and therefore in this sense not Moral And that it did not teach the Seventh-Day Sabbath not only Reason tells us it could not but it 's evident it did not teach any the Knowledge of the Sabbath either good or bad in the World till it was instituted by God and commanded as I shall in its place demonstrate Or 2. It must be Moral as perpetual and that it cannot be For there will be no Keeping of Seventh-Day Sabbaths in Glory but it shall be all one perpetual Sabbath to the Lord Heb. 4. 9. 11. of which the Seventh-Day Sabbath was a Type vers 4 5 6. Col. 2. 16 17. but all the rest of the Precepts are perpetual and our being perfected therein will be our Perfection in Glory relative to Purity Quest If it be not Moral Whence is it that it 's set among the Moral Precepts Answ Because though the Day and Time in it self was not Moral in either of these Senses but Instituted yet there was something in and about it which was Moral and is Perpetual that is the Worship of God that is Moral though as to the manner thereof differing according to the Will of God but the Day and Time was an Institution As like-wise the Rest for Worship and the Rest in Glory prefigured by the Rest of the Sabbath was and is Moral and shall be Perpetual 2. It is very probable that the Seventh Day Sabbath was neither Instituted nor Observed nor known in the World before it was Given by Moses Exod. 16. 23. and 20. 8. The Reasons hereof are 1. Because we find it not mentioned till this time which would be 1. Improbable that such a thing as this if it had been known or practised should never be mentioned till this time in the space of two thousand and five hundred Years the Saints and their VVorshipping-God being so much spoken of during this time It is enough for us to deny where is neither Scripture nor Reason to the contrary 2dly It is uncertain whether it was the Seventh-Day from the Creation that God commanded For it 's plain in the Institution Exod. 16. 5. 22 23. that it was the Seventh-Day numbered from the First-Day that the Manna came down from Heaven VVhether that was the Seventh-Day from the Creation is yet to prove And most evident it is that it was not known to the Jewes before this time which was the first Institution thereof Exod. 16. v. 26. 29. 3dly The Sabbath was Given on no Moral but particular peculiar Grounds though to Moral ends viz. The VVorship of God and may be performed on any Day That the Grounds or Reasons of the Institution were particular and peculiar to that People viz. for Remembrance of what God had done for them and so peculiar to that People only Deut. 5. 15. in which is the Reason of this Institution which like-wise proves that it was not Instituted before It was for Remembrance that they were Servants in the Land of Aegypt and that God brought them forth and gave them Rest from their Bondage in that Land Therefore the Lord thy God commanded thee to Keep the Sabbath-Day And Ezek. 20. 12. More-over I gave them my Sabbath to be a Signe