AN ADDITIONAL WORD TO THE Body of Divinity OR CONFESSION of FAITH Being the substance of CHRISTIANITY ADDED On special occasion tending further to confirm some Truths therein With a further discourse about the doctrine of Election Universal and special Grace c. All which were touched in the said Confession of Faith but in this more plainly and fully though briefly discoursed and designed for the good of all Whereunto is annexed a seasonable Word of Advice being an Essay for Peace and Union among all the Sons and Daughters of Peace Written by Thomas Collier 2 Tim. 3. 16 17. All Scripture is given by Inspiration of God and is profitable for Doctrin for Reproof for Correction for Instruction in Righteousness That the Man of God may be perfect throughly furnished unto all good works Jam. 1. 25. But who so looketh into the perfect Law of Liberty and continueth therein he not being a forgetful hearer but a doer of the Work this man shall be blessed in his Deed. LONDON Printed for the Author 1676. The PREFACE or EPISTLE to the READER Reader THese Lines are to give thee a brief account of the occasion of this ensuing discourse There being some things in my Book titled The Body of Divinity or a Confession of Faith relative to the Person of the Son of God with some other things at which some take Offence and lest others might do the same I thought it necessary to say something in way of further clearing and confirming the matters stumbled at though in my understanding it was fully clear before it being a matter of that weight if I mistake not that greatly concerns Christians to be instructed and established in though in it self an unsearchable mystery yet that Jesus Christ is the Son of God and the Son of man in one Person that the same who is ths Son of God is the Son of man and the same Jesus who is the Son of Man is the Son of God and was so as to the Father from Eternity the same yesterday and to day and for ever the Alpha and Omega the first and the last for which there is so great a cloud of Witnesses as you may find in the ensuing discourse not one or two but it hath the Volum of the book of God for its Testimony So that I fear some persons read more to find occasions of Offence to make Contentions than for Edification or else they would not stumble where is no stumbling stone I would willingly hope that there are but few who profess to own Christ to be the Son of God but do believe him to be so as he was born of a Woman Gal. 4. 4. the same which the Scripture declares him to be and as for my self I must profess I know nor believe in any other but here I shall say no more of this matter leaving the Reader to the ensuing discourse desiring him to Read and impartially ponder what is further said And as for the other things that are briefly yet plainly discoursed most of them were hinted at in my Book but not so plain as in this partly because I thought not to speak my apprehensions in these matters so plain being unwilling to offend any but having the occasion of writing as but now exprest meeting with Convictions for not Answering my Light and Conscience in these matters it being in my understanding of weighty concernment to the Name of God the Gospel of his Grace and the good of all men hence I thought it better to discharge my Conscience towards God than remain under the guilt of hiding Truth within me I can say that in these matters I thought to have been dumb and silent but it burned within me and at last it burst out and I hope not in vain but if seriously and soberly pondered instead of being an occasion of stumbling or offence to any it will prove a blessed means of removing some stumblings and offences out of the way and Vnite Christians in the truth of the Gospel though I am not forgetful that I must expect by some to be judged and censured as affecting singularity but that I value not let Truth take place though I pass under Reproach for Truths sake it matters not to me though I trust my design is not fleshly singularity or esteem with men no this is not the way for that But to be singular for God and Truth is not only my duty but the duty and concernment of all Christians Mat. 5. 46 47. Phil. 1. 9 10. And O that we were all more singular in this matter It s true I must say that I have not followed Authors nor pinned my Faith on the judgment of any nor have I followed cunning devised fables but singly searched the Scriptures following the Lords teachings therein which are able to make us wise to Salvation through Faith in Christ Jesus 2 Tim. 2. 15. and to build us up and give us an Inheritance among the Sanctified ones Act 20. 32. But to conclude I am not willing to have any offended at any thing in the following discourse and to that end do desire the Reader to read and ponder well and to search the Scriptures and see whether those things be so laying aside all prejudice against the things or the Author exercising the understanding with an unballanced and unprejudiced mind looking to the Lord for direction And if after all any thing seem dark or unsound lay it aside and be sure it will not harm thee unless it be in the loss of Truth if so it be I desire the Lord to direct in all things and to follow all sincere and right endeavours for his Name and Honour the Gospel and good of souls with his blessing and do pray him to follow this with his blessing for good Amen T. C. An Additional Word to the body of Divinity or Confession of Faith added on special occasion tending further to confirm some Truths therein with a further discourse about the Doctrine of Election Universal and special Grace the power of man to believe and obey the Gospel and about the Eternal Judgment CHAP. I. Concerning God In which I demonstrated that God is and that he subsisteth in Three the Father Son and Holy Spirit Against which I find are several exceptions relating to the Person of the Son of God the Exceptions against what I said in this matter are as followeth 1. That he is not the Son of God in the Divine Nature only pag. 30. 36. 2. That he is the Son of God only as considered in both Natures pa. 30. 3. That he was the Word as he was God-Man Man-God p. 30. 33. 4. That as God and Man he was a Creature pag. 31. 5. That this Creature God and Man Created all things pag. 31. 6. That this word God-Man was made flesh pag. 33. 7. That he is the Son of Man in both Natures pag. 37. 8 That there are not three persons in the Trinity but various titles
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
we have likewise Rom. 5 8. 10. But God Commendeth his Love towards us in that while we were yet Sinners Christ died for us v. 10. For if when we were Enemies we were Reconciled to God by the death of his Son much more being Reconciled we shall be saved by his Life Where this first Reconciliation is stated in the Death of the Son of God while Sinners Enemies which relates not to the Reconciliation by Faith but as a preparative thereunto 2. There is a special Reconciliation proper only to Believers arising out of the general for if the general Reconciliation had not been there could have been no room for the special The special Reconciliation proper only to Believers we have plentifully declared in Scripture but especially I shall mention the two last which proves it to arise out of the general Col. 1. 20. is the Universal Reconciliation and v. 21. is the special Reconciliation of Believers which is not the same as the general but arises out thereof the first being Universal and that which was past in the Blood of his Cross the second i. e. particular and special is obtained at and after Believing you c. now hath he Reconciled So likewise that Rom. 5. v. 8. 10. is the general Reconciliation at and by the Death of his Son and that while we were yet Sinners and Enemies The second and special is of our believing and cleaving to Christ in the Gospel v. 11. And not only so but we also joy in God through our Lord Jesus Christ by whom we have now received the Attonement the Reconciliation So it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a Reconciliation before and now it is received i. e. believed and thereby one comes to have an interest in the special benefit thereof Quest In what sence may the World be said to be Reconciled to God and to have sin not imputed Answ 1. They are so far Reconciled and sin not imputed as to have the Gospel of Reconciliation truly tendered to them sin shall not hinder the going forth of the Gospel and tenders of Grace and Reconciliation to the World that whosoever do accept it on the same terms thereof might be reconciled and saved Mark 16. 15 16. 2. The world is so far Reconciled and sin not imputed as that it shall not hinder their Resurrection and Restitution out of the faln state 1 Cor. 15. 22. Act. 3. 21. And the second death shall be for sin against the New Covenant and Gospel-law of Grace for not accepting the Reconciliation and Salvation on the terms thereof Joh. 3. 19. 3. There is in this marvellous Transaction a more special design of Grace in the most special end thereof viz. Christ died for the Salvation of the Elect of his Church and this is likewise as fully stated in the word of Truth as the other that They shall have the special benefit thereof And this we have in such Scriptures as these Joh. 10. 15. I lay down my Life for the Sheep Eph. 5. 25. He also loved the Church and gave himself for it and on this account it is that Christ saith Matth. 26. 28. This is my Blood of the New-Testament which is shed for many for the Remission of sins for so it was shed on the account of special Grace i. e. for Remission of sins to all who believe and obey the Gospel but of this I shall speak more in the next Chapter about the matter of Election Now the design of God in his Gospel-grace by the death of his Son being thus Universal to the whole world in this three-fold sence as hath been mentioned Hence it is that the Gospel must be Preached to the whole Creation because it shall all share in the Salvation thereof according to the capacities and degrees determined that the Gospel of this Salvation by Jesus Christ is to be Preached to the whole Creation see Mark 16. 15. The word Translated to every Creature is in the Greek to all the Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the Creation Col. 1. 23. is the same Word which was Preached to all the Creation under Heaven which may be understood to be under God which sometimes is called Heaven Dan. 4. 25 26. compared with Math. 21. 25. Luk. 20. 4. 15. 21. It is true it is especially to be published to men who were concerned in the sin and fall and they are capable to understand believe and obey it and so to obtain the special benefit thereof Quest In what sence may the Gospel be said to be Preached to the whole Creation seeing the greatest part of Men never heard it and the rest of the Creation cannot understand it Answ 1. In the first and general sence mentioned it is and may be truly Preached to the whole Creation though they hear it not nor understand it the Doctrin of the Gospel Preaches it to all the Creation and so should Ministers too and thus we must understand Col. 1. 23. For the Gospel then was not Preached in the hearing of all men nor in the hearing of the whole Creation yet it was Preached to all the Creation according to the Commission of Christ our Lord so that to Preach the Redemption and Salvation of the Gospel designed of God to the whole Creation is in a true sence the Preaching of the Gospel to the whole Creation and Ministers do not understand their Commission nor do their Gospel-office and work till they so do 2. The works of God do in some true sence though more darkly Preach forth God and the Gospel too to the whole Creation Psal 19. 1 2 3 4. and this the Apostle applieth to the case in hand to be in a true sence a Preaching of the Gospel Rom. 10. 18. The design of God in Commissionating the Gospel to be published to the whole Creation being more apparently to make known his publick and glorious design of Salvation that so it might be more openly known and be believed in the world than possibly the Works could declare 1 Tim. 3. 16. and that so he might have a People made ready and prepared for himself and for that glory Luk. 1. 17. Rom. 6. 22. and 8. 23 And hence it follows that who-ever among the Sons and Daughters of men do sincerely believe and obey the Gospel shall have the special relation to God and Christ therein and the special benefit and salvation thereof Mark 16. 15 16. Heb. 5. 9. Rev. 22. 14. Quest If Christ died for the sins of the World and if God had a real design of good will and grace to all men in his general Love Why then is not the Gospel Preached to all men Whence is it that the greatest part of the World hath been and still are without the Gospel Answ The first and universal design of God in the death of his Son being the restitution of all things and the Redemption and recovery of all men out of the faln state as
it is universal and carryeth in it universal grace so it is absolute and inconditional and shall be accomplished without any terms on mans part to be performed and on this account only needeth not to be Doctrinally Preached in the hearing of all men though it is granted that its more of grace where it is Preached and most of all where it s effectually believed and obeyed Heb. 5. 9. 9. 15. 2. The Gospel hath been and still is Preached to the whole world by the works of God and his common goodness to men Psal 19. 1 2. Rom. 10. 18. Psal 145. 8 9. Rom. 2. 4. And it hath been and is Preached to the whole Creation not only by the works of God but by the doctrin of the Gospel as before I shewed 3. Though there is no other name given under Heaven among men whereby they may be saved Act. 4. 12. yet we must own that many have been and may be saved by that name that never heard of him so could not have Faith in him for we may not suppose that any shall dye the second death for not believing in the Son of God as Crucified that never heard of him Rom. 10. 14. And we must likewise understand that there hath been a sufficiency of Teaching under all the Ministries of God to the world to bring them to the knowledge of God and so to Salvation by that name though unknown to them and to leave all others without excuse which could not be were there not a sufficiency of teaching therein Rom. 1. 19 20 21. and 2 1. Though all the saved ones shall know at that day that their Salvation was and is accomplished by the Death and Resurrection of Christ Phil. 2. 10 11. Rev. 5. 13. If every Knee shall bow and acknowledge the Lamb slain to be the Lord to the glory and praise of God then doubtless all the saved ones shall so do 4. If the great design of Gospel-preaching to the World is to make known the universal Love of God to men in the Restaurationwork and to gather in the Elect as the special gift to Jesus Christ into the Espoused Relation this work must be accomplished and the Gospel must come for the gathering in and Espousing of such to his Son where-ever they are Act. 18. 10. and 16. 6. 10. yet no ways derogating from his general grace If such as have not heard the doctrin of the Gospel may and shall obtain as certainly the salvation of the Gospel as those that live under it If they believe and live to God suitable to the Teachings they are under though not the same for degrees in the Espoused relation then they are not deprived of Gospel-salvation though some may be deprived of the doctrin of the Gospel for sin God being free in this matter and will shew mercy on whom he will for it must be granted that it is a degree of special grace where the doctrin of the Gospel of Salvation is sent For God in these things acts according to his will and will accomplish his designs in the world both of mercy and justice it s a degree of special grace where the Gospel comes it s more where its effectual to life yet to ballance this Grace where the Gospel comes not some may obtain more than some that may be saved under the Gospel so that God will justifie himself in all his dispensations to men so as sufficiently to leave the disobedient under all his ministrations without excuse that none shall have cause to complain in the great day of account and to save all upright-hearted ones under his several ministrations though the special saved ones are such as are espoused to Christ by the Word Spirit and Faith of the Gospel CHAP. III. Of Election and its place and use in this wonderful design of God in the Restauration and Redemption-work OF this I have spoken something too in my Confession of Faith or Body of Divinity but in this I shall speak a little more full and plain Election or to elect or choose from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture ordinarily imports to choose or to be chosen and as to the case 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
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
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
Damnation from Eternity and so the case as hopeless to all that were fore-known not to believe the fore-knowledge being certain as special Election as generally held in the strictest sence does render it Answ Though we are not to question the fore-knowledge of God in this or in any other matter yet we are not to think of the fore-knowledge of God as either 1. To derogate from his Gospel-Law of grace that promiseth Life to all that believe Or 2. So as from thence to suppose a necessity for any to perish this is a foolish thing in men to sore aloft into Gods secrets so as to contradict his revealed Will which is dishonourable unto God and pernicious unto Men. As some affirm that God decreed Adams Fall before he made him or at least so far fore-knew it as that it must be That he fore-knew it is without doubt but that he decreed it or so fore-knew it as to necessitate it is so far from having true holy and honourable thoughts of God as that it layeth all the Wickedness and Plagues of the World at God's dore therefore we may not have such thoughts of the fore-knowledge of God as to lay a necessity on Man to Sin and die What God may do in giving up to hardness of heart as a Judgment for former sins is another case as in the case of Pharaoh Exod. 1. 8. to 22. and 9. 16. For this cause have I made thee to stand i. e. against God in his sin because of his former sins and wrong done to his people and in the case of his own people Joh. 12 39 40. Quest May we suppose that persons who are Regenerate and born from above may possibly fall from this state of grace Answ 1. The Scriptures do not say they may not nor that they shall certainly obtain but that without Regeneration or the Birth from above none can see the Kingdom of Heaven 2 We are to suppose all Gospel-Believers to be Regenerate and then we may and must suppose a possibility for the Regenerate to fall or none can fall away 3. I know nothing stated in the Gospel Law of grace as a duty in order to obtain the end but that persons may obtain and be supposed possibly to fall finally from Joh. 15. 4 5 6. The truth hereof will further appear if we consider 1. That the Gospel makes no difference but warns all to take heed of falling Rom. 1. 8. with 8. 13. Heb. 3. 12. 4 11. Rev. 3. 11 12 13. which necessarily supposeth a possibility of falling in respect of us without taking that heed unless we will suppose all the Churches to be Unregenerate which is contrary both to the Word and Charity of the Gospel 2. They have all the same Faith and Love for kind there is but one Faith which hath the same object and is influenced by the same Spirit which produceth the same effect i. e. a good Conscience even in such as fall from it 3. The Scripture supposeth that Persons may have the same Gospel-spirit in all its operations and yet may possibiy finally fall from God Heb. 6. 4 5 6. So that according to the Law of Grace all that do believe and obey the Gospel stand related to God therein and nothing makes the difference But sincerity and perseverance shall be crowned and Hypocrites and Back sliders must fall short and meet with Condemnation Joh. 3. 6. 13. Prov. 14. 14. Luk 9 62. And whatever special grace and Divine assistance some do obtain in their perseverance and preservation to the glory promised it no whit lessens the duty or danger of the Disobedient of Hypocrits and Back-sliders God affording a sufficiency of assistance that all might obtain if they would Luk. 13. 34. Quest Doth not the Doctrin of Salvation by Jesus Christ as in this it is represented as generally tendered viz. on terms of Faith Repentance and Obedience and Constancy therein to the end without which it cannot be had tend to make null the New Covenant in its absolute and inconditional promises and so cast a cloud upon the absoluteness of the New Covenant Answ No in no case for first we must distinguish between the absoluteness of the Covenant and its Ministry now in the imperfect state of the Church in which its preparing a people for it's perfect glory and its ministration in the perfect state and so suitably of its promises It s Ministry now in preparing a people for the glory is on terms without which they can never obtain the glory promised this is so clearly stated in the Gospel that I need say no more to confirm it And as for the absolute and inconditional promises of the Covenant if we apply them to the present state we may not so understand and apply them as to thwart or contradict the conditional or to make them null if we do we are never like to obtain the glory for no man on Earth can rightly claim a part in Gospel grace or glory that hath not the terms thereof effected in him Heb. 12. 14. Rev. 22. 14. We may not understand any absolute promises contrary to the law of Gospel-grace and glory the absolute promises are sure to none but such as are under the conditional and so they ought to be understood Rev. 3. 10 11 12. and 21. 7. 2. We may look for and believe-down assisting grace from these promises to preserve us to glory and the Covenant in the perfection thereof when come to glory will be absolute in all its promises it s absolutely true to all Over-comers and administers power through Faith to preserve us to the promised glory 1 Pet. 4 5. and then the Covenant will set all Over-comers above all fears of going out any more from God Rev. 3 12. And this distinction between the imperfect and perfect state the Scripture is full and clear in Heb. 4. 3. For we which have believed do enter into rest we enter now by Faith v. 9. There remaineth therefore a rest unto the people of God This is the Rest which is yet to come and remaineth to be entered into which Rest as to come admits of some doubt of entrance into it because we are yet on the terms of entering v. 11. Let us labour therefore to enter into that rest lest any man fall after the same example of Vnbelief which supposeth a possibility yea and a danger to of coming short and that of those who now do enter by Faith v. 1. and on these terms God keeps all his people even the special Elect and that too for their safety and preservation to Glory and that without any wrong at all to his Covenant of grace or absolute promises thereof but as the sure way for the obtaining thereof he lets us to know our Duty and hath assured us that he will be faithful in his Word Object This asserts a possibility of falling from Grace and so destroys the assurance and comfort of Believers Answ 1. It doth
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
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