Gospel believers alike which are the Elect in the three-fold sence before minded and might all obtain were they sincere and constant to the end 1 Cor. 12. 13. Psal 10. 3. Yet of these its possible that some may miscarry and come short of the glory of the Gospel 1 Tim. 1. 19 20. Heb. 3. 12 13 14. 4. He will preserve all who look to him and live upon him unto the Heavenly glory Isa 40. 30 31. 1 Pet. 1. 5. 5. And he will in the same way certainly preserve all the special Elect and chosen-ones to the glory to come Joh. 6. 39. Rom. 8. 39 40. 6. And after believing and obeying the Gospel God usually giveth a greater measure of his Spirit to his people in the gifts and graces thereof as a sealing evidence of their relation to him Eph. 1. 13. Gal. 4. 6. 5. 22 23. and to impower them more abundantly to do and suffer what he calls them to Eph. 3. 16. and 6. 10. and this our Lord would have his people to pray for Luk. 11. 13. it being the promise of the New Covenant Act. 2. 38 39. From whence we may conclude that after believing Christians are or might be in a better capacity to live to God than before and therefore the Condemnation of such as do not improve this their mercy will be the greater Matth. 25. 29 30. 2 Pet. 2. 21. 2. And as for the manner of the Spirit 's working in the work of Gospel-conversion 1. It 's secret invisible and therefore unaccountable as to us and is better understood by its effects than in the manner of working so that we understand it when he hath by the Gospel inlightened convinced and converted us to the Lord 1 Joh. 3. 14. 23 24 and 4. 6. 2. In this great Work he always worketh in the Word of the Gospel by that means and ministry and not without it the Word and Spirit may not be separated Joh. 3. 5. and 17. 20. Jam. 1. 18. 3. The manner of the Spirit 's working is not contrary but suitable to our reason and capacities as men it destroys not our reason and natural capacities but helps our infirmities against and over those difficulties that tend to hinder us in believing and obeying the Gospel As the Apostle speaks in the matter of Prayer Rom. 8. 26. He helpeth our Infirmities c. so its true in all cases the work of the Spirit is to help our Infirmities for it s we that do believe and obey the Gospel and not the Spirit but he helpeth us herein and maketh us willing Psal 110. 3. Object The Gospel-work of Conversion is called in Scripture A Birth from above Joh. 3. 3. a new Creature 2 Cor. 5. 17. a being Created after God Eph. 4. 24. Created in Christ Jesus born of God Eph. 2. 10. 1 Joh. 3. 9. By all which the work seems to be more than helping our Infirmities Answ All these expressions rightly weighed amount but to the same thing it is in all an inward disposition to Believe Repent and obey the Gospel and this is the Gospel-work and duty of every one to be performed and that on peril of Damnation and that to which Salvation is promised Mark 16. 15 16. and Act. 16. 13. It is To be born of the Word and Spirit Jam. 1. 18. by which we become new Creatures in Christ Jesus The new man which after God is Created in Holiness and Righteousness this He in and by the Word effects it helpeth us herein for it s our duty and so it s stated in the Scripture as the matter likewise wherein it consists that is To put off the old man with his Lusts and put on the new c. That is to put off sin and the sinful disposition and to put on holiness to be more unlike the World and to be more like the Lord This is the great Gospel-duty and this the Spirit helpeth us to perform Quest Does the Spirit in the Gospel where it comes work in all alike or May we suppose that He effects a more special work in some than in others Answ This is a mystery known only to God How far he worketh in men in this matter yet something we may obtain from Scripture-light and experience too herein as I have before shewed 1. That he works so far in all his Ministries as by which they might obtain and as to leave the Neglectors or Rejectors without excuse Rom. 1. 20. Joh. 3. 19. Heb. 2 3. 2. That he works Conviction in some that may not be Converted Act. 24 25. 26. 28. 3. Others are wrought so far by the same Word and Spirit as to believe and obey the Gospel so as if they continue therein they shall be saved Col. 1. 21 22 23. 1 Tim. 2. 15. Matth. 10. 22. 4. Though the work be sufficient by which all might obtain the end yet he worketh differingly and giveth differing measures for differing ends which are best known to himself Matth. 25. 14 15. and expects a suitable improvement of what he gives or works and will punish the neglect thereof Matth. 25. 19. to 30. 5. As I said before His work in the special Elect is certain and shall not leave them till it bring them to glory Joh. 6. 39. Rom. 8. 29 30. But these are only known in the Counsel of God 2 Tim. 2. 19. We know our Election only by sincerity of Faith Obedience and constancy therein to the end From the general Election some have faln and others may fall and never obtain the end and it s the great concernment of all to look well to their standing lest they fall seeing we all stand by Faith a-like in the general Election by the Law of the Gospel viz. by our constancy and perseverance in the Faith to the End without which we cannot obtain Rom. 11. 20. Heb. 3. 6. and 4. 1. 11. Yet it behoves all true Christians to believe the truth of the Gospel relative to the special gift and grace of Election and the certainty of such to obtain and likewise to believe the truth of the law of Grace to all that come under it and the unchangeableness of the Love of God therein to all that keep faithful with Him and that nothing shall be able to make a breach or separation unless we do it our selves by sin Rom. 8. 35. 38. Heb. 3. 12. 1 Cor. 9. 26 27. And hence it is it so greatly concerns us all to keep up our Watch and War that we be not ensnared thereby 1 Cor. 16. 13. Matth. 26. 41. Luk. 21. 36. Quest May we not suppose that God fore-knew all that would believe and be saved by his means and ministries as perfectly as those he gave as a special gift to his Son and likewise those who would not believe If so it seems to leave the matter under certainty of fore-knowledg which is as certain as decrees else not perfect and so leaves all under certainty of Salvation or
you to will and to do of his good pleasure Answ 1. It 's the good VVill and Pleasure of God by the Gospel to work men to will and do His VVill therein and this is that which seems to be intended in this place for the Apostle exhorts them earnestly to do the VVill of God as the Text and Context doth demonstrate therefore he intends not such a working as of which they had no power or will to perform but that as God of his good pleasure had by the Gospel wrought in them to will and do his will therein they should improve the Grace received and in which they stood To understand it to intend Gods working an impulsive VVill and that they could not or should not work without it destroys the Exhortation and makes null the Duty 2. As God had begun the good work in them he lets them to know that in the faithful performance of their duty God would continue to work in them and in this way it is that Christians may assuredly expect the continuance of the Spirit 's assisting presence it is as much as to say Vp and be doing and the Lord will be will you But to understand that God works to Gospel-duty by an impulsive power and that without it we can do nothing and so must wait for this before we move towards him in Gospel-duty is corrupt and dangerous tending to end all Gospel-obedience The 8th and last Scripture I shall mention is 1 Joh. 2. 19. They went out from us but they were not of us if they had been of us they would no doubt have continued with us but they went out from us that they might be made manifest that they were not all of us Answ 1. John was an Apostle and might be able to judge infallibly in this matter touching the persons of whom he spake as sometimes Peter did in the case of Ananias and Saphira his VVife Act. 5. 1. to 10. So John might know that those gone out from them were Hypocrites and if so were not truly of them but Plants that were not of Gods planting So that this proves not that all that may go out from the Church were not of them but some may go out who if they had continued might have obtained for such as make Ship-wrack of Faith and a good Conscience had they continued they must have obtained Or 2. Had they been of the Elect in the special sence they would no doubt have continued or returned again by Repentance CHAP. VI. That the Salvation and Damnation of Men shall be sutable to the several Ministrations under which they have Lived WE may now result clearly and safely that the Salvation of all that shall be saved shall be sutable to the means and Ministries under which they have lived That there hath been and is a sufficiency of means of Salvation under all is apparent as hath been before proved and that there was Salvation to some under all hath been likewise proved Act. 10. 34 35. This Salvation shall be sutable to the means and ministry and the attainments of those under it viz. such as have been United to Christ by Faith in and under the Gospel are Espoused to him in the nearest Relation a priviledge and glory which the Gentils that have not heard of Christ nor the common saved ones of the Jews may be supposed to arrive unto Gal. 4. 30 31. Yet this we must understand that all Salvation must be by the Lamb slain i. e. Jesus Christ Crucified and Raised again There hath been no ministration simply in its self capable to save but relative to the Lamb slain though they have been ignorant thereof Act. 4. 12. and this all the Saved ones shall know and Condemned ones too Rev. 5. 11 12 13. Phil. 2. 10 11. 2. That the Condemnation of men in the Judgment day shall be for sinning against God under the means and ministries under which they have lived i. e. They before the Law and without the Law and Gospel too shall be Judged and Condemned for not improving the Ministry of the Creation Psal 28. 4 5. Rom. 2. 1 2 3 12. And they under the Law for sinning against the Law Rom. 2. 12. And they under the Gospel for sinning more immediatly against the Gospel Joh. 3. 19. 2 Thes 1. 7 8 9. They that never heard the Gospel are not capable to believe the Gospel Rom. 10. 14. therefore are not under the Condemnation thereof for not believing although the Gospel is Preached more remotely both by the works of God and by the Law and all Sin since the Fall hath been in a true sence against the Gospel yet their judgment must be by the ministrations under which they have been they shall then know that they sinned against their Lord and Judge Act. 17. 31. Phil. 2. 11. Hence it 's said Rev. 20. 12. The Books were opened that is the Book of the Creation and works of God under which all had been Psal 19. 1 2 3 4. and the Book of the Law ver 7. to 12. and another Book was opened which was the Book of Life this is the Book of the Gospel and Men were judged according to the things written in the Books And a fourth Book may be well understood i. e. The book of every man's Conscience that will accuse or excuse at that day and will be a Witness too for or against at the day of Judgment Rom. 2. 15 16. Which should be a warning to all to take heed how they neglect the great Salvation of the Gospel and so judge themselves unworthy of Life Such must then know that the word of Salvation which was able to save them had they believed and obeyed it must be their Judge at that day Joh. 12. 48 And this must needs be very grievous when the word of the Gospel that hath sought to save Sinners and Jesus Christ who hath been thereby wooing and intreating acceptance shall then Judge and Condemn them and they themselves shall then acknowledge the Judgment is just and right where will be no Plea of Non-ability in the matter when it shall be found that it was their own wilfull Will that was the cause thereof CHAP. VII Some further Considerations about the Eternal Judgment relative to the Wicked Whether there may be any probability from Scripture-light of any deliverance from or mitigation of the Punishment of any after the Sentence is past and the Judgment Executed TOuching this I do apprehend that there are probable grounds both from Scripture and Reason that there may be a deliverance of some from the penal part or pains inflicted though not from the sence of Loss the Judgment in that respect will be Eternal The probable Scripture-grounds for this probable supposition are as followeth 1. The Scripture lets us to know that some shall be saved that through their own miscarriages shall lose the reward of their work 1 Cor. 3. 14 15. They shall be saved yet so as by
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 Whole were Apostles Elders 1 Pet. 5 1. Deacons as appears by their Work Act. 4. 34 to 37. and Offices and Officers came from them as the State of the Church and Need required And in this Church only Elders though their Work was to take care for the Poor Act. 6 2 3. yet they were ordained Elders that by virtue of their Office they might do both Works viz. of Elders and Deacons as is evident they were eminently employed in And that they were ordained Elders does plainly appear and that not only 1. from the Qualifications required vers 3. Men full of the Holy Spirit and Wisdom which is not the Qualifications exprest of Deacons 1 Tim. 3. 8 9. But 2dly and especially they are frequently called Elders but never called Deacons That was a Title unknown in that Church Act. 11. 30. The Contribution sent from the Believers of the Gentiles by the hands of Barnabas and Saul was sent to the Elders And surely it was to such as had the care of the Poor to distribute the Churches Treasure as was need and they are called Elders Act. Chap. 15. 2 4 6 22. By all which it appears that for Officers there were none but Apostles and Elders v. 22. Apostles and Elders and Church So that the case is clear that those Act. 6. 6. were ordained Elders as Heb. 13. 7 17. and no other Office is mentioned in that Church And further if Laying on of Hands in the Sence pleaded for be at all included in Heb. 6. 1 2. most probably it is in that of Baptisms because when it was done it was in order to the Baptism of Gifts and must be one of the Baptisms there intended And we cannot rationally understand the Apostle should intend Laying on of Hands for the Baptism of Gifts where they were before But the Ordination of Elders which had these Baptisms answers the Method of the Apostle in this Place And thus much as to the First probable Mistake in this Matter Let the Judicious well ponder and consider it The Second probable Mistake is That it 's to be done as an Ordinance of Christ of constant and Universal Practice as Baptism For so it 's pleaded for To be an Ordinance of Common Use in order to Church-Communion as Baptism is In Answer to this it would be worth the enquiring into that so we might understand when and where it was ordained for all Ordinances must be ordained And we must be able to prove it lest we make Ordinances where Christ hath made none That of which there is no Command and to which there is no Promise we have no ground to set up as an Ordinance especially as Essential to Church-Communion lest the Lord say unto us Who hath required these things at your hands This I presume that if all were granted that is supposed from Heb. 6. 1 2. and from these two Examples Act. 8. and 19. Chapters it would not amount to so much as to make it an Ordinance Ordinances being such as must carry in them the Authority of the Ordainer 3d. Object Either the Apostles practised it as the Will of Christ and then it must be an Ordinance or they did it of their own Wills and then it must be Will-Worship which we suppose you will not affirm And if they did it as an Ordinance and the Will of Christ it must so continue to us For they were to teach Baptized Believers To observe and do whatsoever was commanded them Answ We are to distinguish between Personal Commands and Instituted Ordinances No question but the Apostles had Authority sufficient with Power for doing what they did in this Matter and yet no Ordinance for us to practise They did other Things as well as This by the same Authority and Power they did This which no others now can or dare attempt to do as Act. 3. 3. to 8. and 9. 33 34 40 41. and 19. 11 12. and 28. 8 9. None I suppose will take upon them to Do these Works as Instituted Ordinances And what reason there is to take the other for an Instituted Ordinance more than these I know not and that for these further Reasons 1. Because Apostles and none but Apostles did it no not Philip though an ordained Elder as before was proved and an Evangelist Act. 21. 8. by whom God did many Miracles Act. 8. 6 7. yet he did not presume to lay on Hands in order to the Gifts of the Spirit And it is probable that all the Apostles had not this Power for we read of none but Peter John and Paul that did This by whom was done many other mighty Miracles So that not only none but Apostles did it but also none but such of the Apostles who had the Power of Extraordinary Miracles 2dly These Apostles did It by extraordinary Power of Faith to extraordinary Ends to wit The Baptism of the Gifts of the Spirit and that but at some times when the Gifts were not before as the afore-mentioned Instances prove where the Gifts were nothing of Laying on of Hands is mentioned Act. 10. 47 48. 3dly The Scripture plainly determins this Matter Heb. 2. 3 4. where it 's reckoned by the Author among the extraordinary Works done by the Apostles and as a Witness of God to the Gospel peculiar to the Apostles only in the first Plantation of the Gospel The words are How shall we escape if we neglect so great Salvation Which at first began to be spoken by the Lord and was confirmed to us by them that heard Him God also bearing them Witness both with Signes and Wonders and with divers Miracles and Gifts or Distributions of the Holy Spirit Distributions being the proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distributions which must intend those Miraculous Distributions by the Hands of the Apostles as a VVitness of God to their Doctrine as the other Miracles were and as alone Apostolical So that hence I conclude That there is no more Ground for any now to Lay on Hands on Baptized Believers because the Apostles did it than there is ground for any now to attempt to Do the other Miracles because the Apostles did them muchless to make either to be of formal use without the Power To improve the Examples of Acts of mighty Power to common formal Use without the Power is without all Warrant of Scripture and a wrong to Jesus Christ So that if any do yet suppose that Laying on of Hands on Believers as such is â—ntended in Heb. 6. 1 2. yet in no case does it speak forth enough to make it an Ordinance of common Use seeing there were beginning-Things done by the Apostles which are not nor cannot be now practicable and of which it 's so apparent this was one but are matters of Faith for us to believe that it was done rather than of Practice And in that Scripture one of the beginning-VVords or Principles are Baptisms which must
between Me and Them that They might know that I am the Lord that Sanctifieth Them That by the Sanctity of a Day they might remember that God had Sanctified them for Himself that they might be holy and that could not be given to them for a special Remembrance of so great a Salvation and a signe of peculiar Sanctification that had been a known practicial Duty before Nor can it be so a Remembrance and Signe to any others now Object The Fourth Command is stated on God 's Resting the Seventh-Day from the Works of Creation and His Resting the Seventh-Day and Hallowing It Exod. 20. 11. Answ The Lord gives this as a Reason to ingage them to keep It not him to give It For the Command was fully given before And then vers 11. gives this as a Reason for them to observe it that as He Rested the Seventh-Day from His VVork of Creation having finished It so would He by His Example oblige them to Rest the Seventh-Day Commanded from their VVorks 2dly It 's said That God Rested the Seventh-Day after he had finished His Works of Creation and blessed and hallowed It But it is not said That he Blessed and Hallowed that Seventh-Day then Commanded Nor do I suppose that we may any further understand it than the Purpose of God to Sanctifie that Day when the time was come that He purposed to Command It. Object We have still the same cause to Keep It as they for Deliverance out of Spiritual Aegypt and Bondage of Sin by Jesus Christ and as a signe of our Sanctification Answ 1. It stands not with the Gospel Nor is it God's Order to Institute the same Old-Covenant-Signes of Old-Covenant-Grace and Sanctification to be Signes of New-Covenant-Grace and Sanctification This is quite besides God's Method and Order and savours not of the Gospel And so 2dly The Will of God should be our Rule in all Things And if God in the Gospel hath at all given us the Sabbath as a signe of our Gospel Redemption and Sanctification then are we so to receive It else not But if God hath given Jesus Christ as the signe and example of our Sanctification and the Copy after which we must write and walk 1 Cor. 15. 48 49. 2 Cor. 4. 11. 1 Joh. 2. 6. and 3. 3. and 4. 7. and the Holy-Spirit in the word of the Gospel to accomplish the work of Sanctification in us 1 Thes 5. 23. 2 Cor. 3. 16. it's good for us to cleave close to This. 3dly Their Deliverance out of Aegypt was out-ward and temporary and might be forgotten in the Generations to come that had not seen It and therefore needed some out-ward signe of Remembrance and all came short of accomplishing the end designed thereby Judg. 2. 7. 10 11. They were the Natural Seed sanctified and set a-part for a time under an out-ward Covenant and a Worldly Sanctuary and out-ward signes of Sanctification and Salvation from out-ward Servitude to remember them that they were God's Saved holy People but the Church of God in the New-Covenant are the Spiritual Seed and are or should be Spiritual Sanctified in Christ Jesus called to be Saints Their Redemption is Spiritual and shall be Eternal And they need not look back or take up the signes of the Jew's Redemption and Sanctification but cleave to the Word and Spirit of the Gospel 4thly The whole Law by the new-Covenant is abolished as a Ministration from Mount Sinai to that Church and Believers are to Receive their Law from the Hand of Christ and no otherwise He being their Lord and Law-Giver Act. 3. 22. 2 Cor. 3. 7. 11. Rom. 7. 4. 5thly Neither Christ nor His Apostles hath commanded the Observation of that Day in the New-Testament and therefore we judge that we are not bound by any Law of Christ our Lord to the Observation thereof And therefore to suppose that Day to be observed we do herein render Christ to be less Faithful in His House than Moses was in his Contrary to Hebrews Heb 3. 2. 5 6. That a matter of so great Importance as this should be wholly left in silence if the Lord's Will had been it should be observed seems very unlikly and incredible And the Apostle Paul who was the Apostle of the Gentiles in Faith and Verity Rom. 11. 13. 1 Tim. 2. 7. tells us that he had not ceased to make known all the Counsel of God Act. 27 with vers 20. VVe may safely conclude that if this of the Sabbath had been any part of the Counsel of God to us Believing Gentiles under the Gospel we should have heard of it from our Apostle And as for that other Objection from Matt. 24. 20. where Christ saith Pray that your Flight be not on the Sabbath-Day it 's easily Answered 1. That it 's no Command for the Sabbath take it in the strictest sense that may be supposed 2. It 's evident that Christ intends it relative to the Jews who he knew would be zealous of the Sabbath and so their trouble would be the greater It no whit adds Authority to the Sabbath but relates the Difficulty of their Case by reason of the zealous Jews who would be probably as ready to kill such as would flee on that Day as the Enemy And as for the Apostles Preaching on that Day to the Jews it is no marvel nor ground to conclude it Instituted for the Gospel-day of Divine-Worship whose Work it was to take all Opportunities both among the Jews Gentiles to be winning Souls to Christ any Day or Time of their Assembling 1 Cor. 9. 20 21. But shew any one Example of a Gospel-Church assembling on that Day to worship God in Praying Preaching and breaking Bread or Fellowship in the Lord's-Supper it would be something nearer the Matter though not enough to make it an Ordinance 6thly We have not only the Silence of Christ and His Apostles both as to the Precept and Precedent but we have many words dropt by the Apostle Paul in his Epistles seemingly to the contrary as Rom. 14. 5. One Man esteemeth one Day above another another esteemeth every Day alike that is Esteemeth no Holiness in one Day above another and so leaves it as a matter indifferent Let every one be fully perswaded in his own Mind and not judge or despise one another Some I know will say to this That it intends other Legal-Daies formerly observable But who can Determine this Seeing the Apostle speaketh in the largest sense Esteemeth every Day alike There is no room for the Sabbath to be excepted And it 's not probable that the Gentile-Believers should so soon fall in love with the lesser Holy-Dayes of the Jews and not with the greater So that the Seventh Day is the most likely to be the one Day by some esteemed above the rest So Col. 2. 16. 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
understand it to intend in the Fear of the Lord as His Ordinance And that 1. Because though the word in the Lord and in Christ do mostly intend in the Faith Profession of the Lord the word In the Lord is never spoken of a Second Person viz. When it speaks of any Person doing any Act as In the Lord it intends the same Person and not another So when it speaks of the Woman's Marrying In the Lord it intends her own Act and not the Person with whom she Marryeth That he must be in the Lord i. e. in the Church 2. Because there are other-like sayings in Scripture that must be thus understood viz. The Fear of the Lord according to Hiâ— Appointment and Ordinance as 1 Cor. 11. 11. Nevertheless neither is the Man without the Woman neither the Woman without the Man in the Lord In the Lord in this Place cannot intend in the Faith and Profession of the Lord For so Paul was without a Wife and perswaded others both Men and Women so to be because it brings not only Worldly Troubles but Distraction in Religious Things which clearly importeth That they might be without each other as in the Church and that to the best advantage on the Religious account But as v. 11 12. do fully explain They cannot be without each other on the Worldly-account for Procreation and maintaining the World which is God's Ordinance And to do it in the Way of Marriage is to do it in the Lord For the Woman is of the Man and the Man is by the Woman but both of God Taking and living together In the Lord i. e. in Lawful Matrimony and not in Adultery is to Marry in the Lord Heb. 13. 4. So Eph. 6. 1. Children Obey your Parents in the Lord It cannot import their Parents in the Church only then it would be a Law of Liberty and Disobedience to Parents out of the Church But In the Lord relates to the Children themselves to do it in the Fear of the Lord as His Ordinance in all lawful and rightful Things whether their Parents be in or out of the Church So Col. 3. 18. Wives submit your selves unto your own Husbands as it is fit in the Lord must be thus understood viz. of Wive's Submission in Lawful Things to their Husbands in the fear of the Lord and that to those out of the Profession of the Lord as well as to those in the Church 1 Pet. 3. 1. 3dly There are many Sayings in Scripture which seem to take off the force of what seems to be said to the contrary as 1 Cor. 7. 2. Let every Man have his own Wife and every Woman her own Husband He doth not limit to the Church compared with v. 13 14 where the unbelieving-Husband and the unbelieving-Wife are Sanctified to each other's use in that Relation And what is said in this matter is but a Supposition and no insallible Conclusion viz. That it intends such as were Marryed before Believing and urged from v. 20. Let every one abide in the same Calling wherein they were called This is but a Supposition and no undoubted Conclusion But v. 17. seems more proper to this case But as God hath Distributed to every Man or Divided which seems to relate most properly to the matter of Marriage it being God's Distribution whether the Husband or VVife be good or bad one in Mercy the other in Judgment And to this like wise agreeth 1 Pet. 3. 1 2. which fully cleareth That believing-VVomen had unbelieving-Husbands but whether marryed before Believing is unintelligible as to us unless by Divine-Revelation which now none can pretend unto 4thly Marriage it self is of Natural and VVorldly concernment and not Religious any other-wise than Eating and Drinking which is God's Ordinance and by Christians to be done in the Lord viz. in His Fear with Prayer and Thanksgiving 1 Tim. 4. 4 5. 1 Cor. 10. 31. Religion in both Parties adds to the Comfort of the Relation but not to the Being thereof That it 's of VVorldly Concernment in it self is clear not only from Reason but from the Scripture Luk 20. 34 The Children of this World Marry and are given in Marriage Though in some respect the Kingdom of Christ is distinct from the VVorld and is not of the VVorld and the Children of Light distinct from the Children of this VVorld Yet in this and in many other Cases as Eating Drinking Sleeping and in VVorldly Employments they are as the Children of this World and act as in the Faln-state though Grace directs them to a higher end in all 1 Cor. 10. 31. than they who are only the Children of this World do attain unto Yet Marriage both of good bad is a Worldly work performed by the Children of this World one with another to Worldly-ends as you may see Gen. 1. 28. 2. 18. 1 Cor. 7. 2. Which ends of Marriage Men Women only as so are capable to perform Neither can I be of the mind of those who judg such Marriages to be positively unlawful and sinful and yet that it is unlawful for such to be separated one from the other the grounds stated not reaching the Case For if it were so I do not yet understand How any Repentance for a Fact done contrary to the Law of God can be accounted true without Reformation How the Way can be made plain over this Block I know not 5thly The Case with us much differs from what it was in the Primitive Times all then of the Gentiles that were not of the Church were of the Idolatrous Heathens yet some Believing-Husbands had Unbelieving-Wives and some Believing-Wives had such Unbelieving-Husbands But now all profess Christianity and in a sense may be said to be Believers And in all the differing Opinions about the VVays and VVorship of God as Christians there may be some fearing God among All For God hath His People in Babylon Rev. 18. 4. And so 6thly Hence it comes to pass That some Husbands and VVives prove better and more comfortable Yoke-Fellows in that Relation that are not Church-Members than some that are though a shame and reproof it is to Church-Members that it is so And indeed some Church-Members become vile and wicked and worse Relations than is ordinary among the worst of Men which renders the uncertainty of Comfort to Christians in their Relations in this matter though both religiously rationally and ordinarily it may be expected better Yet I have seen as great disappointments on this account as of any by Marrying out of the Church Yet 7thly and finally I would not be mis understood by any For I judg it to be most suitable most religious most honourable and most likely for Peace and Comfort for all sorts of Opinions in matters of Religion to unite in this near Relation where Unity may be both religiously and rationally expected though I earnestly desire more Love among all Christians of differing Apprehensions and that Persons united in