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-Seventh-Day Sabbaths in Glory but it shall be all one perpetual Sabbath to the Lord Heb. 4. 9. 11. of which the seventh-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-Sabbath-Day And Ezek. 20. 12. More-over I gave them my Sabbath to be a Signe
are a shadow of things to-come but the Body is of Christ that is He is the Substance of these Things and we are to have it in Him Here like-wise it will be said That the Apostle intends the other Jewish-Sabbaths not that of the Seventh-Day to which I say 1. That it seems strange for the Apostle to speak thus at large yet designe to keep up the Sabbath-Day 2. It clearly appears That all the other Sabbaths are included in that of an Holy-Day and the New-Moon For in these the Apostle gathers in all the Jewish-Observations both of Meat and Drink and Dayes and by Sabbath-Dayes or Sabbaths intends alone the Seventh-Day Sabbath and this appears 1. New-Moons were a distinct Service to be performed constantly Num. 28. 11. 10. 10. Holy-Dayes were other Feasts commonly called Holy-Convocations Lev. 23. 4. through-out and some of them were sometimes called Sabbaths like-wise But for the Seventh-Day Sabbaths they were commonly called Sabbaths and Sabbath-Dayes in the Old-Testament as they are in the Text Col. 2. 16. So Exod. 31. 13 14. Lev. 19. 3 30. and 23. 38. 1 Chron. 28. 1. with multitudes moe to the same Effect But in the last it distinguisheth as the Apostle in the Text Sabbaths New-Moons set Feasts The Apostle saith Holy-Daies New-Moons Sabbaths By all which it appears that by Sabbath-Dayes is intended the Seventh-Dayes Sabbaths and Heb. 4. 3. For we which have Believed do enter into Rest that is into Sabbath 7thly And after all this Having given so many Hints of Liberty about it and of its Cessation and so to leave it and not any further to open his Mind about it to let us know that notwithstanding he thus spake yet he intended that the Seventh-Day should be kept as a Sabbath still I say Can we imagine that both Christ and the Apostle should leave us thus in the Dark in this so weighty a Matter if still to be continued That which was so plainly Stated so often Repeated and Inculcated in the Old-Testament when in force and nothing at all in the New but so much to the contrary if it had been to be observed Surely I cannot I dare not think it 8thly and lastly From the Whole I conclude That we have no ground in the New-Testament to observe the Seventh Day Sabbath and therefore Men have no ground to separate from their Brethren that cannot follow them in this Matter And I hope this will be of use unto them at least to moderate them and to Repent of the Breaches made on this account that if their Faith continue herein they will have it to themselves And as for the Gospel Day of Publick-Worship for the Church I must own the first Day of the Week though not as a Sabbath by Virtue of the Fourth-Command which only requireth the seventh-Seventh-Day but as the gospel-Gospel-Day of Worship it being the Day of our Lord's Resurrection and so the first Visible-ground of Hope for the new Restored-VVorld and from the Grounds ordinarily stated in this Matter and by my self in a small Tract about the Sabbath on which account I shall forbear to speak any further about this CHAP. IV. Treateth of Marriages and whether Church-Members may Marry with such as are not AS touching this matter viz. The Marrying of Church-Members with those that are not so this being made by some a ground of Separation I do acknowledg that it's a desirable thing to keep within the Bounds of the Churches in this matter Or for every Opinion and Profession to Marry with such as are of the same Societies it 's most likely to tend to Peace But to make the contrary a matter of Fact so as to separate Persons from their Societies who fail in this matter or to separate from Churches who see not the Way clear to do the like I see no Scripture-ground For Church-Censures being of high concernment may not be executed but for great and wilful Transgressions being the Breach of some known Law of Christ and willfully persisting therein And all that is or I suppose can be said in this matter seems not to amount to so much And it 's of weighty concernment to do a thing in the Lord's Name without His Authority Tender Consciences dare not do it 1. The Old-Testament-Scriptures stated in this matter seem to come short of a New-Testament-Law and that for these Reasons 1. Because the Church of the Old-Covenant was the Natural Seed Marriage being a matter of Natural and Worldly Concernment though God's Ordinance it was to preserve them from mixing with the Nations in the way of Generation they being accounted the Holy-Seed Ezra 9 2. 2dly and probably Because Christ was to come of the Seed of the Woman which Line was to be in the Church from the first Promise Luk. 3. 23. to 38. Though that Line did admit of mixture sometimes through infinite VVisdom for gracious ends as in the case of Ruth and probably some others yet without Rule though not without the Divine designe therein the Lord did not only herein preserve them from mixing with the Nations but from mixing with the same Tribes in Marriage for politick ends Num. 36. 6 7 8. which probably might be one end of forbidding them Marriage with the Nations But 3dly The special Reason rendred was The Danger of Inconvenience that might follow viz. They might be drawn a way to serve other Gods Deut. 7. 3 4. and so The Anger of the Lord be kindled against them Not simply for so Marrying but for being drawn away thereby to serve other Gods The Lord did bear with it where and when He pleased without Reproof when they were not drawn away thereby Num. 12. 1. 7 8. Act. 16. 1. True it is there is the same danger still of being turned away from the Truth and therefore Christians ought to be very careful herein 2dly Come we to the New-Testament and we have no positive Law stated in this matter The Scriptures urged reach not the case in hand as Luk. 17. 26 27. I verily think it 's a great mistake in those who think that Christ there speaks of unlawful Marriages or of the sins of the last Dayes but rather discovers the state of the World as not expecting His Coming that as a snare it will come upon them when they are not aware And 2. Cor. 6. 14. clearly relates to Fellowship on a Church-account and the Churches Concernment not to mix with Idolaters or false Worshippers in Religious-Worship and nothing at all of Marriages Neither does 1 Cor. 10. 8. Act. 15. 29. Rev. 2 14. at all reach the case in hand only that 1 Cor. 7. 39. seems to have something of this Matter in it The unmarryed Woman being a Widdow is at liberty to be Marryed to whom she will Only in the Lord Yet whether to understand the words Only in the Lord to intend only with a Church-Member is the great Question which some cannot so easily pass over but rather
and discoveries c. THese things I think are all stated and cleared in the first Chapter without all just occasion of offence I shall not say much of the ungrounded Arguments against them being as yet private but what is necessary for the more full confirmation of the things as stated in that Chapter 1. That He is not the Son of God in the divine Nature only My reason for this is because the Scripture no where that I know affirms him so to be and for me or any other to affirm that which the Scripture doth not must needs be unsound and unsafe The Scripture always when it speaks of the Son of God it is as he was in both Natures God and Man and hence its safe to say that he was not the Son of God in the Divine Nature only That which I shall endeavour to demonstrate from Scripture is that he is the Son of God only as considered in both Natures which is the second Exception and if this be proved then the first is true viz. If he be the Son of God in both Natures only then he is not the Son of God in the Divine Nature only and to prove that he is the Son of God in both Natures only the Scripture so presents him to us and no otherwise and as the Scriptures presents him to us so ought we to believe him to be and no otherwise but that the Scriptures do thus present Christ unto us and no otherwise appeareth 1. The Scriptures that speak of Christ as in the Bosom of the Father before time speak of him as he came forth in time 1 Joh. 1 2. the same word it was that was in the beginning with God that in time was made flesh and dwelt among us v. 14. and his glory was seen and beheld which was not the Divine Nature only that only was never seen nor beheld of any Rom 8. 29. speaking of Christ as with the Father in his fore-knowing and electing grace to men saith That they were predestinated to be conformed to the Image of his Son Here the Son is considered as at the bottom of Electing grace and this surely must be before the world was then let us seriously consider whether it was as God only or as Man only 1. Not as God only for this the Opposers will not grant that as the Son in the Divine Nature only he was the First-born among many Brethren for so he could have no Brother then it must be as God and Man as in time he was made manifest and as antiently so considered by and with the Father as the fore-knowing and predestinating Grace of God to men though not so frequently made known by the name or title of the Son of God till made siesh but the word of God 1 Joh. 1 2. Psal 33. 6. and Eph. 1. 4. God chose in Christ before the world was and as Christ the Anointed he was the Son of God and the Son of Man and is it possible for us to have right thoughts of Christ in this choyce and yet to suppose him not to be in any true Scripture-sence with the Father as Christ the Son of God and Man in this choyce For he was not Christ in the divine Nature only nor in human nature only so to understand him tends to Un christ and so to Un-son him as truly as any notion whatsoever Psal 2. 6 7. The same He That was in the Form of God it was that took upon him the Form of a Servant and was made in the likeness of Man Where the Apostle speaks of him as he was before he was made flesh and as when made flesh and I think it was he that was and is the Son of God in both Natures or else I know not of whom he speaks not in the Humane Nature only for so he could not be in the Form of God and equal with him nor in the Divine Nature only for so he could not be in the Form of a Servant and humble himself to Death therefore it must be as the Son in both Natures both before and after his Humiliation it being the same He in both 2 Tim. 1. 9 The Gospel grace is that which was given us in Christ Jesus before the world began Then surely Christ Jesus must be so considered as with the Father before the world began or else the grace could not be given us in him before 1 Pet. 1. 20. Who verily was fore-ordained before the Foundation of the World but was manifest in these last times c. Let these Scriptures among many suffice to prove that Christ considered from Eternity was the same as when manifest in time relative to the Father the same Son of God in both Natures 2. The Scriptures that fore-tell of him before he was come in flesh so speak of him as to come viz. as God and Man Gen. 3. 15. The Womans Seed that was to bruise the Scrpents head was not the Divine Nature only for that only could not be the Womans Seed nor the Humane Nature only for that could not bruise the Serpents head nor accomplish the work designed therefore it must be Christ God and Man as he came forth in time Gal. 4. 4. Gen. 12. 3. with 22. 18. In thy seed shall all the Nations of the Earth be blessed and Gal. 3. 8 16. The Apostle applyeth this Promise to Christ personally and not mistically as some would have it that is all the Elect or the Church of whom Christ is the head then the Nations must come to the Church for the Promises and the Church to it self which is ridiculous and contrary to the Gospel 2 Cor. 1. 20. Now if the Nations shall be blessed in Abraham's seed which is Christ then I must say as I said before this seed is not the Divine Nature only this the Opposite will not grant that the Divine Nature only should be Abraham's seed nor could the Humane Nature only accomplish the promised Blessing to the world therefore it must intend Christ the Son of God in both Natures according to Gal. 4. 4. so Isa 9. 6. and Mica 5. 2 4. is the same 3. The Scriptures that speak of his Birth declare him to be the Son of God in both Natures Luk. 1. 32 33 35. the same that was conceived in the Womb and born of the Virgin was the Son of the highest the Son of God and was it the Divine Nature only that was born of the Virgin and was the Son of God I think none will affirm it then it must be Christ the Son of God in both Natures Chap. 2. 11. Vnto you is born this Day in the City of David a Saviour which is Christ the Lord. Was he born a Saviour only as God in the Divine Nature This I suppose none will affirm nor only in the Humane Nature for so only he would not be a Saviour then it must be in both Natures see the same Mat. 1. 21. 4. As the Christ
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 â—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
to us as the revealed will of God and we are not to suppose any thing in the hidden Book of Life contrary to that which is revealed and this Book of Life we must understand to be intended in these Scriptures Rev. 3. 5. and 20 12 15. and 22. 19. All which must be understood to be the Gospel-book of Life in which all Believers are written and not the first Book of Life for out of that none shall be blotted Rom. 8. 29 36. But out of the second Book of Life many may be blotted and lose their part therein through their own default Rev. 22. 19. And that it must be this Book that promiseth Life on the terms thereof further appears because among the rest of the Books the Book of Life was opened and they were judged according to the things written in the Books i. e. how they had lived sutable to the Laws thereof the Book of Election in the first sense will be no rule of judging by at that day but the Book of the Gospel and the Laws thereof shall be the rule of judging by to those that have been under it 2 Cor. 5. 10. Joh. 12. 48. Rom. 2. 16. Jam. 2. 12. 4. It appears that special Election is no ground to discourage any from believing and obeying the Gospel that they may be saved because we find not in Scripture that any were discouraged on this ground among the many thousands that believed both of Jews and Gentiles yea even of those that Crucified the Lord of Life yet they stumbled not at this stumbling stone but gladly received the word of Salvation which discovers that they understood not Election to lie as any block in the hopeful way thereof 5. Lest any should say they understood not this of Election and therefore could not stumble thereat I answer The Apostles understood it and yet laid it not as any stumbling-block in the way of any but did so Preach and so Write as to encourage all Sinners to come in and obey the Gospel that they might be saved Believers to abide faithful as if Election was no hinderance to the Faith Salvation of any Act. 2. 40. 1 Cor. 9. 19. to 23. and 10. 32 33. Col. 1. 28 29. 6. and finally The Scripture seems to import that many yea very many compared with the first Elect and espoused relation shall obtain some great priviledge though below that of Election and Espoused relation unto Jesus Christ else what means that Psal 45. 14. The Virgins her Companions that follow her shall be brought unto thee that is to Christ where the only one Spouse is distinct from the Virgins her Companions and that Song 9. 6. where are multitudes besides the Espoused Relations of Queens Concubins and Virgins blessing and praising the holy and happy estate of the undefiled Spouse called chap. 5. 8. the Daughters of Jerusalem so that there may be many Friends and followers that may come short of the Espoused Relation and yet have a share at that day and that Matth. 25. 1. to 12. seems to sute with those Scriptures though the Lord and Bridegroom will say to the foolish Virgins I know you not that may be In the Espoused Relation to go into the Wedding he knew them but as Virgins that had been his Spouse's Companions or else what means our Saviour Matth. 10. 41 42. He that receiveth a Prophet in the name of a Prophet shall have a Prophets reward c. And he that giveth to drink unto one of these little ones a cup of cold Water only in the name of a Disciple or because he belongs to Christ Verily I say unto you he shall in no wise lose his reward See Mark 9. 40 41. and Matth. 20. 16. Many that are first shall be last and the last first for many are called but few chosen i. e. chosen to the Espoused Relation yet shall obtain some priviledge as the parable plainly imports See chap. 19. 30. Mark 10. 31. and else what meaneth that of the first-fruits to God and â—o the Lamb Rev 14. 14. if it do not intend the special saved Ones in the Election and the multitudes that may obtain besides according to the metaphor as the Harvest to the first-fruits so that the first-fruits imports multitudes besides and further it would be beneath the spirit and charity of the Gospel to allow no Salvation during the old Covenant to any in the world besides the Elect Church of the Jews and contrary to the Scripture Act. 10. 34 35. or to allow no Salvation now under the Gospel to any among the Gentiles that have not heard of Christ and contrary to the Scripture Rom 2. 14 15 16. Yet not that either can obtain the same Espoused Relation and Salvation as the special Elect Church and Spouse of Christ which probably may be intended in the Church of the first-born Heb. 12 23. and may be the same Rev. 14. 4. who are the first-fruits to God and to the Lamb of which the Church in its militant state and as Elect is a resemblance and a kind of first-fruits Jam. 1. 18. Yet many of these may come short of this Glory CHAP. IV. Touching the Power and Will of Man Whether we may suppose it to be of capacity to believe and obey the the Gospel so as to live thereby THat there is a capacity in men by the help of the means and ministeries of God under which they live to understand believe and obey the Lord therein suitable to the means and ministry will appear to be unquestionable though without and at a distance from all means and ministry from without there is no capacity either of will or power in any man but suitable to the means and ministry there must be and is a capacity both of power and will in all men not but that the capacity both of power and will is of God but that of him there is such a capacity in all men that are men and not debilitated of the ordinary capacities of men appeareth from these five following grounds 1. In that God hath stated it to be the bounden duty of all men suitable to the means and ministry they are or have been under to believe and obey him That this is true fully appears from Scripture 1. For the Gentiles who had no other means or ministry but the works of God which was the general ministry of God to the world Psal 19. 1 2 3 4. Rom. 1. 19 20. God so far teaching thereby as to leave the world without excuse which clearly imports that God expected as duty a return from them suitable to the ministry they were under which we may not imagine if they had no capacity to perform it 2. The Jews under the ministration of the Law which was a higher and additional ministry and suitably it was their duty to believe and obey the Lord therein Exod. 19. 9. Deut. 6. throughout with multitude of Scriptures of like import 3 Under the
fire and what that fire is and how far it shall extend at and after the Judgment I must leave to Him that knoweth all things to determin I know that some understand this of another day fire before the judgment-Judgment-Day but with what Authority from Scripture I leave the Prudent to judge Mal. 3. 2. and 4. 1. 2. The Lord of all le ts us to know that none shall be Eternally Damned but those who sin against the Holy Spirit Matth. 12. 31. Three of the Evangelists state this for confirmation Mark 3. 28. Luk. 12. 10. And if all sin shall be forgiven then there must be a deliverance from the Judgment the unpardonable sin is Knowingly and malitiously to oppose Christ and the Convictions and workings of the Spirit in themselves or others under any of the Ministrations but especially under the Gospel Matth. 12. 24. 31. Heb. 10. 26. 29. 2 Pet. 2. 20 21 22. Paul mist this sin though he did the same in fact that is Violently oppose the Gospel and Spirit of Christ therein yet he did it ignorantly in Vnbelief and therefore he obtained mercy Had he done the same work knowingly and maliciously he had been past the reach of mercy Obj. This Scripture only supposeth that on Repentance all such sins may be forgiven not that they shall be forgiven without Repentance Answ It 's true we may not suppose the forgiveness of sin first or last to be without Repentance but that they shall be forgiven on Repentance either here or hereafter 1. Here on Repentance and Faith and such shall not come into Condemnation Joh. 5. 24. 2. Hereafter for Christ strongly implyeth the forgiveness of sins in the World to come He that sinneth against the Holy Spirit shall not be forgiven in this World nor in the World to come Which importeth that others shall be forgiven in this World or in the World to come 1. It importeth that there shall be forgiveness of sins in the World to come 2. We may not suppose that the forgiveness of sins in the World to come will be without Repentance And 3. It is said that all other sins shall be forgiven either in this world or in that which is to come but still on the terms of Repentance then as well as now And that there may be forgiveness and acceptance after death seems further to appear else What means 1 Pet. 3. 19 20. with chap. 4. 6. In chap. 3. 19 20. it 's said by which viz. Spirit also he went and Preached to the Spirits in Prison which sometime were disobedient c. I know its commonly understood the Preaching of Christ by Noah to the old World to the Spirits that are now in Prison but it 's greatly doubtful whether that be it which is here intended 1. Because it s said that He went i. e. Christ not the Spirit only by Noah but by which He went and Preached 2. He does not say He went by Noah to the people of the Old World but he went and Preached to the Spirits not persons in Prison Noah's Preaching was to Persons living this to the Spirits in Prison 3dly And especially compare this with chap. 4. 6. which seems to be the same with this for for this cause was the Gospel Preached also to them that are dead that they might be judged according to men in the Flesh but live according to God in the Spirit Where the Apostle states these things 1. That the Gospel was Preached to them that are dead 2. The time When it was Preached to them that was after they were dead that is apparent from these expressions 1. It 's plainly exprest It was Preached to them that are dead 2. That they might be judged according to or as men in the Flesh viz. that they were judged in this matter as if they had been alive in the Flesh which imports they were not 3. The end of the Gospel's being Preached unto them was that they might live to God in the Spirit and if so it clearly imports that there may be some hopes of some relief some time or other after death especially of such as never heard the Gospel Nor does this justifie Christs Disâ—ension into Hell as some hold that while his Body was in the Sepulcher his Soul descended into Hell For 1. This Scripture tells us not when it was whether before or after his Suffering 2. It saith not that his Soul went and Preached c. but He i. e. Christ in Person by the Spirit as he did all his works here among men even by the same Spirit he went and Preached c. 3. Because the Scripture gives us to understand that the restitution shall be so accomplished by degrees and at various times therefore it 's called the times of Restitution Act. 3. 21. and that in the dispensation of the fulness of times he will gather together in one all things in Christ both which are in Heaven and in the Earth even in Him There is doubtless a true Gospel-sence in which all things shall be gathered or summed up in Christ into such an estate as shall tend to exalt and glorifie God in his Name to Eternity especially in his Mercy Truth and Justice 4. The Scripture presents us with the deliverance of Sodom and Gomorrah in some time from the greatness of their Judgment Ezek. 16. speaking of the greatness of their Judgment and of Samaria v. 46. 49. he promiseth a Restauration to them both out of their forlorn estate v. 55. 61. This is spoken of literal Sodom and cannot be mystically applied Compare this with Matth. 18. 15. where Christ the Lord and Judge alloweth a tolerableness for Sodom at that day more than for Sinners against the Gospel which being compared with the former Scripture seems to give some light unto it viz. how far Sodom may be tolerated at that day Matth. 11. 23 24. And the rather may we thus understand it because Jude saith Jude v. 7 that they are suffering the Vengeance of Eternal fire and the Scripture promiseth a time of deliverance 5. Why may we not suppose that God may in time be pacified toward Sinners after they have born their Sin and Judgment as formerly he hath declared himself to be or will be in time to come Ezek. 16. 58. Thou hast born thy leudness and thine abominations that is the punishment of thy lewdness v. 63. that thou maist remember and be confounded when I am pacified towards thee and chap. 39. 6. Seeing God hath been or will be pacified in Judgment why should we suppose him to be unreconcileable and never to be pacified in his last and great Judgment 6. The Scripture saith expresly That God is the Saviour of all men but especially of those that believe and it is not present outward Salvation the Apostle is there speaking of but very probably the Salvation of all out of the faln state in the Resurrection and of all in His times from the greatness of the
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-Seventh-Day from the Works of Creation and His Resting the seventh-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. â—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