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
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-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
to be intended which we do not find practised among them must needs be an uncertain conclusion 2. That it was not practised seems evident not only from its not being mentioned but likewise from the Promise Act. 2. 38. Repent and be Baptized every one of you and ye shall receive the gift of the holy Spirit He does not say be Baptized and have hands laid on you but be Baptized c. By which it appears that Baptism is that to which the Promise is made and not laying on of hands and it s not to be doubted but that they had the gift according to the Promise on Repentance and Baptism without Laying on of hands or else the words of Peter were not true of them and the rather because it is not at all mentioned as exercised among them And further It s evident there was no other Ordinance used among them after Repentance in order to Church-Communion but Baptism for it s said That they which gladly received the Word were Baptized and added to the Church without any Laying on of hands Act. 2. 41 42. 3dly We have grounds to conclude that Imposition of Hands on Baptized Believers as such was an additional act done by the Apostles only where the gifts were not before and so no instituted Ordinance of common use in the Church And that for these Reasons 1. Because we find it not practised on any Converted by the Apostles Ministry because that such had the gifts following Faith and Baptism according to the Promise without Laying on of Hands and it seems that additional act of the Apostles was to confirm the Conversion wrought by Ministers that were inferiour to the Apostles in Gifts and Authority 2ly We find it practised only on those of Samaria Act. 8. Converted by Philip who was not an Apostle and Baptized by him on whom the Gifts did not follow after Baptism as when the Apostles Ministry Converted and Peter and John laid Hands on them in order to the gift of the Spirit which they had not before if the Gift had followed Baptism as in the Apostles Ministry there had been no occasion of Imposition of Hands for such an end and this is rendered as the reason thereof v. 16. As yet the Holy Spirit was faln on none of them and for this reason they prayed and laid on Hands which clearly importeth that if the Spirit had faln on them before they had not laid on Hands for that end and likewise that the gifts of the Spirit came at first on the Church of the Jews without Laying on of Hands as is evident Act. 11. 15. 10. 44. And those Paul laid hands on Act. 19. were Believers before who had not heard whether there was any Holy Spirit and he laid hands on them and they received the gifts of the Spirit By all which it appears that laying on of the Apostles Hands was sometimes done as a supply to Baptism when the gifts did not follow Baptism so that its evident As sometimes the gifts did not follow Baptism without laying on of the Apostles Hands as in the cases mentioned So sometimes the Gift was given before Baptism as Act. 10. 44 45 46. And then was no mention of laying on of Hands but they were commanded to be Baptized v. 48. which confirms Baptism to be a standing Ordinance of constant and universal concernment to Believers though they have the Gifts of the Spirit before but Laying on of Hands to be only of present use in order to the particular end exprest and further if it had been an Ordinance of Christ as Baptism to be practised on All in order to Church-Communion then Philip let the Eunuch pass away without it and so in an incapacity of Church-Communion in any of the other Ordinances of Christ and this we find generally stated in Scriptures not only in those before-mentioned Act. 2. 41 42. that Baptism was it that united them to Visible-Church-Communion Rom. 6. 3. 1 Cor. 12. 13. Gal. 3. 27. and nothing else after was required but a willing mind to walk with God in all His wayes 4thly We find that Imposition of Hands was exercised only on those called to minister in that Church among them And in Reason if we understand Scripture by Scripture which is the safest way then what Laying on of Hands we find practised among them we must most rationally conclude That is it the Apostle intends Heb. 6. 1 2. I shall endeavour to answer some Objections against this 1. It may be said That of Laying on of Hands on Elders is not a Principle and Beginning-Word and that of Act. 6. 6. relates only to Ministers but this seems to relate to the whole Church and is Milk for Babes and therefore is not that Imposition of Hands on Elders Answ 1. A Ministry in the Church which ordinarily was orderly set a-part in the Church by Prayers and Laying on of Hands is such a Beginning-Word or Principle as without which there can be no orderly Church This is that I suppose I need not prove It was that which was not only frequently practised but taught in all the Churches But this on all Believers was never taught other-wise than to the Persons immediatly concerned therein therefore cannot so properly come under this Doctrine 2dly This on Elders did and does relate to all the Church and so is Milk for Babes 1 Pet. 2. 2. For a Ministry is for the Churches Service Eph. 4. 11 12. And surely it will be bad for those Churches that have none Experience proveth this So that which I understood is intended in the Text is That if according to vers 4 5 6. they fell away from the Truth there could be no restoring them to Faith Repentance Baptism Ministry and Church-state again because the Foundation of these could not be laid again unless there was another Jesus another Sacrifice for Sin Heb. 10. 26. 3dly Laying on of Hands on the Ministry did follow Faith and Baptisms for so is the word Baptisms that on All when done did follow Baptism not Baptisms which must be the Baptism of Water and of the Spirit and therefore must be that on Ministers who were not only baptised with Water but with the Spirit in order to fitting them for Affliction Act. 6. 3. Eph. 4. 8 11 12. And if it can be proved that Believers as such had Hands laid on them after Baptisms the weight of this Argument will be taken off else not 2d Object They Act. 6. 6. were ordained Deacons not Elders therefore this Example in this Church reacheth not the Case It 's Imposition of Hands on Elders that must Answer the Case pleaded for Answ 1. Suppose it to be on Deacons it was the only ordained Ministry in that Church and therefore does Answer the Case in hand 2dly It will appear that those Act. 6. were ordained Elders and that they had no Deacons in that Church We are to understand that all Offices were first in the Apostles They did
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
ministration of the glorious Gospel he hath made it the duty of all men that come under the hearing thereof to believe and obey him therein Mark 16. 15 16. Luk. 24. 47. Act. 17. 30. 1 Tim. 2. 3 4. All which proves a capacity in men to answer his will or we must reflect on God supposing that he requireth of men that which by his helps they can in no case perform and so justifie the saying of the evil Servant Mat. 25. 24. 2. It appears in that he blames those under all his ministrations that did not nor do not suitably believe and obey him therein As 1. The Gentiles under the ministry of the Creation Rom. 1. 21. to 25. 2. The Jews under the ministry of the Law Exod. 32 7 8 9. Deut. 32. 15. to 19. Psal 81. 11. and pittys them for their Rebellion against him therein Deut. 32. 29. Psal 81. 13. Isa 48. 18 19. Jer. 13. 27. Luk. 13. 34. and 19. 41 42. 3. He blames Unbelievers under the Gospel Joh. 5. 40. 1. 11. Act. 13. 45 46. 3. It appears in that God hath threatned and executed and doth threaten and will execute Judgment upon all that have do or shall disobey him in his several ministrations 1. The Gentiles that lived or do live only under the ministry of the Creation Rom. 1. 24. 26 27. And will execute future Judgment upon them that live not to him therein Rom. 2. 12. 2. The Jews for sinning against him under the ministry of the Law Lev. 26. 14. to 43. Deut. 28. 15. to the end all which was executed for their disobedience against God See Lamentations of Jeremy with multitudes of other Scriptures that do confirm the same 3. Under the Gospel great wrath is threatned and must be executed upon all under the Ministry thereof that do not believe and obey it as also great promises are made to all that do believe and obey the same Mark 15. 15 16. 2 Thes 1. 7 8 9 10. Rom. 2. 7 8 9 10. All which seriously considered must needs tend to prove a capacity in man with the helps of those Ministeries to believe and obey the Lord therein or else we cannot have right honourable and God-like thoughts of him to require blame pitty promise threaten and execute terrible Judgment on a people that in no case was able to help it I know what it would render any man so to do in all rational mens understandings Let us dread the having so dishonourable thoughts of God 4. It must be so because the contrary leaves the Condemnation of sinners at God's dore which far be it from any sober spirit to imagine for God to bring forth a glorious Ministration of Grace and Life to the World tender it to Sinners on such terms as is impossible for them to perform with the helps he affords to damn them for non-performance thereof necessarily leaves a necessity of perishing without hope or help So that if this were true that men could not believe and obey the Gospel where it comes simply from their debility and impotency and the debility of the means afforded them for help therein It could not be their sin for it s no mans sin not to do what he cannot do but what he can and might do had he a will to do it The contrary supposeth that God hath laid a necessity upon the World to die the second death whereas by sin men destroy themselves This I am bold to affirm as suitable to the holy Name of God that he will damn no man for that which in no case he could not help but what-ever hath befaln man or doth befall him that he could not nor in any case cannot help it is his Affliction but not his Sin and such things shall never occasion the second death It s true the first death is come on all men by Adams Transgression they having the same original nature of sin and death it s come into all men as a Judgment for the first transgression but not as a sin to the second death To instance in some particular cases that what man cannot help is not his sin but his affliction It s generally granted that it s not the sin but affliction of those born naturally Ideots or through natural distempers lose their senses because they cannot help it So likewise Sickness in it self is an affliction not a sin A man that hath a bad memory he bewailes it and endeavours its help it is not his sin but his affliction Damnation is the judgment of Gospel-unbelief and disobedience yet those that never heard the Gospel cannot be under this Judgment because its impossible without a miracle that they should believe the Gospel its in some sense their affliction and judgment that they have it not but not their sin that they believe it not because they cannot Rom. 10. 14. All men are born into the world with sinful Natures commonly called original sin because it is derived originally from our first Parents Now this defilement of our Natures though sinful no man can help therefore it is not their sin but their affliction and cause we have to bewail it as our affliction but not as our sin so the Apostle doth Rom. 7. 24. It is consenting to it which is the sin Rom. 7. 15 16. Jam. 1. 14 15. When persons consent to covetous and wordly Lusts to proud envious and disobedient Lusts this is the sin that will usher in the second death original guilt and stain only brings under the first death but not the second as distinct from consent from which God hath ordained a blessed remedy if men were willing to improve the same This truth acquits not only Idiots but all Infants so dying from the second death whose debility is such as they cannot help relative to the defilement of their Natures and incapacity to believe the Gospel and therefore God hath given no Law unto them and where is no Law is no transgression all which serves to confirm the matter in hand viz. The ability that is in men to believe suitable to the means and Ministry without which they should not die the second death which must be for wilfulness and not for weakness and likewise that the contrary leaves the Condemnation of the World at God's dore 5. It appears in that the true and righteous God expostulates the matter with sinful men to convince both them and us that his ways are equal and just and sinful mans ways are unjust and unequal Ezek. 18. 25 29 30. and 23. 17. to 20. which could not be if man had no power at all to eschew the evil which he forbiddeth or do the good which he requireth neither the one nor other could be sin in man had he no power thereunto nor could it be just and equal in God to punish man for not doing that which he could not In this lyeth the difference between Men and Beasts they have no capacity to understand and obey
no other than the Scripture doth it s that of which the Scripture is full I need not mention any more it frequently presents us with a possibility of falling Else those many and frequent Exhortations to the contrary are useless if there were no danger as also the examples of those that have faln 1 Tim. 1. 19 20. 2 Tim. 1. 15. Heb. 4. 11. Else what means the Lord's appointing a Ministry in the Church to preserve it from falling Eph. 4. 11. to 14. and all to exhort one another 1 Thes 5. 14. Heb. 3. 13. were there no danger of miscarrying 2. We are to understand that the Elect are only known to God and that in this way of perseverance they shall be preserved to Glory we know our selves to be His no other way but by our Faith and Constancy in the Gospel this is his Gospel-Law of Grace in which we have the witness of the Spirit that we are His And 3dly It 's so far from diminishing the Consolation of Believers rightly understood that it 's the only sure way for Gospel-Consolation For persons to pretend high Assurance and strong Consolation in any other way or from any other ground than being under the Gospel-Law of Grace and Promises thereof 't is to deceive themselves Jam. 1. 22. ad finem 2 Pet. 1. 10. 11. So that it s so far from destroying the assurance and comfort of Christians that its the only way of assurance and preservation to the Inheritance Object But this is supposed to be the way to live in fear and John saith that perfect love casteth our fear Answ It doth concern us to live in fear not only to fear God to fear any sin against Him but to fear our own deceitful Hearts and naughty Natures the Devils Temptations and the Worlds Allurements and this fear is that without which we cannot be safe nor expect to be preserved to the Glory to come Rom. 10. 20. Heb. 3. 13. and 4 1. The 2d Scripture is Joh. 15. 5. Without Me ye can do nothing Answ This Doctrin supposeth nothing contrary unto it for 1. All the common Light Understanding and Reason c. that men have is from him He is the Light that lighteth every man c. Joh. 1. 9. And were there no more said in this matter it is true without Him we can do nothing But 2. The Gospel leads souls to Him where their help is it s that which I say There is no capacity or power without the Gospel which unites souls to Christ in whom their life is Col. 3. 3. and where the drawing is souls may come to Christ and enjoy His power in their work and walk with God The 3d. Scripture is Rom. 9. 16. It is not of him that Willeth nor of him that Runneth but of God that sheweth Mercy c. Answ 1. Negatively This Scripture doth not suppose that there is no power to Will or Run but rather that willing and running will not do it Nor 2. May we understand that it designs to take-off from all willing and running in order to the obtaining of Gospel-Life for that is contrary to the whole scope of the Gospel which commandeth all to Believe Repent Obey the Lord therein and the promises of Life are only to such Mark 16. 15 16. Heb. 5. 9. Nor 3. May we understand that the specially-Elect only shall obtain and that all others are debarred that though they Will and Run all will be in vain These are corrupt understandings of the Scripture being contrary to the whole Gospel-Law which commendeth and encourageth all to Repent Believe and Obey with promises of Life to such and threats of Damnation to the Disobedient 2 Thes 1. 7. 8 9 10. These I take as true and unerring Rules in the understanding of Scripture 1. Not to understand any dark Scripture contrary to the plain revealed Will of God in his Gospel-Law of Grace this must needs be corrupt and dangerous 2. Not to understand any Scripture so as to contradict others especially so as to contradict the Volum of the Book of God and Law of Grace as either of these sences doth yea and contradict the Apostle and set him against himself who in this very same Epistle encourageth to the willing and doing of the will of God and that in order to the obtaining of Life with the danger of the contrary Rom. 2. 4. to 10. and 8. 13. and 12. 1 2. 2. Therefore 2dly Affirmatively we must necessarily understand that it tends to keep us in our Willing and Running to the right rule and right end in running and therefore we may understand either 1. That it is not our Willing or Running that can bring us within the compass of special Electing-grace that being past in God's Will before the World was or 2. That it condemns all Willing and Running without having respect to the Mercy of God in the Gospel leaving out Christ and Grace all such willing and running will be in vain And most probably this is it that is intended for this sutes with the scope of the Gospel Act. 4. 12. Eph. 2. 7 8. Tit. 3. 5 6 7. Or 3dly That it is by the Grace and Mercy of God in the Gospel that any do rightly will and run Man by Nature being so averse thereunto So that it no whit derogates from the power to will and run but regulates it to the right way of assistance and acceptance that is to God that sheweth Mercy And v. 8. He will have mercy on whom he will have mercy and whom he will he hardeneth Answ 1. He hath let us know in his Word as to his general Law of Grace on whom he will have Mercy viz. On all that do believe the Gospel and cleave to him therein They are and shall be the Vessels of Mercy Act. 2. 38. and 3. 19. And 2ly This discovers the freedom of his will relative to Sinners After they have hardened themselves sined away their mercy he is at liberty in this case to soften in Mercy or to harden in Judgment whom he pleaseth And this the Scripture from whence the Apostle taketh this Sentence doth demonstrate Exod. 33. 19. The people had all sinned away their mercy in making a Calf God threatened to destroy them all Moses intercedes for them God is intreated but takes the advantage of their sin and exalts Mercy and Judgment whom he would he would pardon and keep alive to go into the good Land and whom he would should not come there Exod. 32. 34 35. It 's Gods Prerogative when he please for former sins and abuse of mercy as a Judgment to give men up to a hardened Estate in sin but still this stands as the firm and unchangable Law of the Gospel that he will have Mercy on all that do believe and obey the Lord therein And vers 19 20 21. or what is else-where said in this Chapter we must understand to the same purpose it shews the power of God
over Man in his sinning state where all have sinned away their Mercy to exercise Justice and Mercy on whom he please not from his Eternal Will without relation to sin and obstinacy but as a punishment of former Rebellion which in justice he might exercise on many whom probably He will make Vessels of Mercy To understand it otherwise viz. That God will Damn whom he please from his own Will and Power and save whom he will from his own Will and Power let Men believe and obey do what they will or can it 's all nothing but he will after all have mercy on whom he will have mercy and from his Power in his Eternal Will hath prepared some to Honour and some to Dishonour without any relation to sin or obedience this tends not only to contradict his general Grace to Men and the whole Law of Gospel grace which promiseth Life to all that do believe and obey the Gospel but indeed must put all to a loss for no man on earth can conclude from this principle but that after all his Willing Running Believing Repenting Obeying Watching and Warring he must leave all to the Eternal Will and Power who as probably as not had designed him a Vessel of Wrath from Eternity If it be Objected I may be one of the specially Elected Ones I Answer And it may be not and then you are gone for ever if your assurance arise not from your being under the Law-promise of Grace by believing and obeying the Gospel but from the Eternal Will and Power of God without relation to Gospel-Willing and Running you destroy all Gospel-assurance and Gospel-comfort of Christians If you say You are under the Law of Gospel-grace the promise of Life by believing I Answer There you should be and there is your safety and the Controversy is over Who-ever believes and obeys to the end is a Vessel of mercy Though God may as before I said as a punishment for former sins make some Vessels of Wrath and to shew the freedom of his Will in a way of Grace make others in the same state Vessels of mercy yet this no whit derogates from the freeness of Gospel-grace nor should discourage any in believing and obeying the Gospel that they may be saved Finally and to conclude this It 's evident that the scope and drifâ— of the Apostle in this Chapter is to discover the method of God both in the Old and New Covenants relative to his Election especially to a Church-state His Election in the Old Covenant was to the Children of Promise from v. 4. to 12. the Natural Seed of Abraham yet said not to be the Children of the Flesh i. e. of Ishmael Gal. 4. 29. but of Isaac who was a Son of Promise and so of Jacob and not of Esau So in the New Testament the Elected Church is Believers both of Jews and Gentiles they are the Children of the Promise and Elected Church of Christ and continuing faithful in this relation shall obtain the glory and seems to be stated as a word of encouragement to the Gentile Churches of Believers that though God had made the Jews his Elect Church formerly yet they should not doubt of the truth of his Grace to the Gentiles nor the Jews present rejecting of the Gospel be any stumbling-block in the way of the Gentiles and to take off this Stumble he gives two Arguments 1. That they did not all reject the Gospel but many Believed v. 6. and chap. 10. 1 2. And 2. that God might in Justice harden them for their disobedience to the Gospel that though they did Will and Run yet it was out of the way of Gospel-grace v. 31 32. and chap. 10. 2 3. So that the sum of all seems to be To take off discouragements from the Believing Gentiles that might arise 1. From doubts of the reality of Gospel-grace to them seeing the Jews were of old the only visible Elect Church of God and 2. That the Jews rejecting the Gospel should occasion no temptation on the Gentils to doubt the truth thereof as also afterwards to warn them not to insult over the unbelieving Jews for these were the temptations that the Gentile-Believers were liable to Chap. 11. 18. The fourth Scripture is 1 Cor. 8. 14. The Natural man receiveth not the things of the Spirit of God nor can he know them because they are spiritually discerned Answ The Natural Animal or Sensual Man doth not cannot understand viz. either 1. The Idolatrous Gentils that would not come to the Gospel-light which is the Ministration of the Spirit such did not nor could not receive the things of the Spirit or 2. Such as were under the doctrin of the Gospel and yet willingly hardened their hearts against it Joh. 3. 19 20. Satan the Prince of the World helping-on the blindness 2 Cor. 4. 4. 3. The Spiritual things of the Gospel are revealed in and by the Gospel and all where it comes should understand and believe it but it 's those only that by the Word and Spirit of the Gospel do believe and obey it that have this spiritual understanding 4. There are degrees of glories in the Gospel-mystery and there may and must be a growth in the understanding thereof after believing and this is proper only for the Obedient to be led by the Word and Spirit into the understanding of those Gospel-mysteries of grace and glory which are above the understanding of all Unconverted persons Eph. 1. 15. to 20. 2 Pet. 3. 18. So that it supposeth not any impossibility for the darkest and worst of Men to obtain light and life by the Gospel That is contrary to all Gospel-law The 5th Scripture is 1 Cor. 4. 7. Who maketh thee to differ and what hast thou that thou hast not received Answ It 's true We have all from God Natural parts and abilities Christ the Gospel and Grace thereby to make us willing to perform its terms of life it is He by his Gospel-grace that makes us to differ or distinguisheth his Church from others so that it no whit derogates from the truth in hand The 6th Scripture is 2 Cor. 3. 5. Not that we are sufficient as of our selves to think any thing as of or from our selves Answ It 's true As of our selves only we are not distinct from Christ and Gospel grace we are not but by the helps afforded there is power both to will and do the Will of God in the Gospel there is power in the Disobedient to do what they have no will to do and in Christians in many cases is a power to do more than they have a will to do which is their sin and will be their loss in the end 2 Cor. 9. 6. And in others a will to do in some cases more than they can do 1 Cor. 7. 18. and this will be accepted with God as if what is willed were done 2 Cor. 8. 12. The 7th Scripture is Phil. 2. 13. It is God that worketh in
fire and what that fire is and how far it shall extend at and after the Judgment I must leave to Him that knoweth all things to determin I know that some understand this of another day fire before the Judgment-Day but with what Authority from Scripture I leave the Prudent to judge Mal. 3. 2. and 4. 1. 2. The Lord of all le ts us to know that none shall be Eternally Damned but those who sin against the Holy Spirit Matth. 12. 31. Three of the Evangelists state this for confirmation Mark 3. 28. Luk. 12. 10. And if all sin shall be forgiven then there must be a deliverance from the Judgment the unpardonable sin is Knowingly and malitiously to oppose Christ and the Convictions and workings of the Spirit in themselves or others under any of the Ministrations but especially under the Gospel Matth. 12. 24. 31. Heb. 10. 26. 29. 2 Pet. 2. 20 21 22. Paul mist this sin though he did the same in fact that is Violently oppose the Gospel and Spirit of Christ therein yet he did it ignorantly in Vnbelief and therefore he obtained mercy Had he done the same work knowingly and maliciously he had been past the reach of mercy Obj. This Scripture only supposeth that on Repentance all such sins may be forgiven not that they shall be forgiven without Repentance Answ It 's true we may not suppose the forgiveness of sin first or last to be without Repentance but that they shall be forgiven on Repentance either here or hereafter 1. Here on Repentance and Faith and such shall not come into Condemnation Joh. 5. 24. 2. Hereafter for Christ strongly implyeth the forgiveness of sins in the World to come He that sinneth against the Holy Spirit shall not be forgiven in this World nor in the World to come Which importeth that others shall be forgiven in this World or in the World to come 1. It importeth that there shall be forgiveness of sins in the World to come 2. We may not suppose that the forgiveness of sins in the World to come will be without Repentance And 3. It is said that all other sins shall be forgiven either in this world or in that which is to come but still on the terms of Repentance then as well as now And that there may be forgiveness and acceptance after death seems further to appear else What means 1 Pet. 3. 19 20. with chap. 4. 6. In chap. 3. 19 20. it 's said by which viz. Spirit also he went and Preached to the Spirits in Prison which sometime were disobedient c. I know its commonly understood the Preaching of Christ by Noah to the old World to the Spirits that are now in Prison but it 's greatly doubtful whether that be it which is here intended 1. Because it s said that He went i. e. Christ not the Spirit only by Noah but by which He went and Preached 2. He does not say He went by Noah to the people of the Old World but he went and Preached to the Spirits not persons in Prison Noah's Preaching was to Persons living this to the Spirits in Prison 3dly And especially compare this with chap. 4. 6. which seems to be the same with this for for this cause was the Gospel Preached also to them that are dead that they might be judged according to men in the Flesh but live according to God in the Spirit Where the Apostle states these things 1. That the Gospel was Preached to them that are dead 2. The time When it was Preached to them that was after they were dead that is apparent from these expressions 1. It 's plainly exprest It was Preached to them that are dead 2. That they might be judged according to or as men in the Flesh viz. that they were judged in this matter as if they had been alive in the Flesh which imports they were not 3. The end of the Gospel's being Preached unto them was that they might live to God in the Spirit and if so it clearly imports that there may be some hopes of some relief some time or other after death especially of such as never heard the Gospel Nor does this justifie Christs Disâ—ension into Hell as some hold that while his Body was in the Sepulcher his Soul descended into Hell For 1. This Scripture tells us not when it was whether before or after his Suffering 2. It saith not that his Soul went and Preached c. but He i. e. Christ in Person by the Spirit as he did all his works here among men even by the same Spirit he went and Preached c. 3. Because the Scripture gives us to understand that the restitution shall be so accomplished by degrees and at various times therefore it 's called the times of Restitution Act. 3. 21. and that in the dispensation of the fulness of times he will gather together in one all things in Christ both which are in Heaven and in the Earth even in Him There is doubtless a true Gospel-sence in which all things shall be gathered or summed up in Christ into such an estate as shall tend to exalt and glorifie God in his Name to Eternity especially in his Mercy Truth and Justice 4. The Scripture presents us with the deliverance of Sodom and Gomorrah in some time from the greatness of their Judgment Ezek. 16. speaking of the greatness of their Judgment and of Samaria v. 46. 49. he promiseth a Restauration to them both out of their forlorn estate v. 55. 61. This is spoken of literal Sodom and cannot be mystically applied Compare this with Matth. 18. 15. where Christ the Lord and Judge alloweth a tolerableness for Sodom at that day more than for Sinners against the Gospel which being compared with the former Scripture seems to give some light unto it viz. how far Sodom may be tolerated at that day Matth. 11. 23 24. And the rather may we thus understand it because Jude saith Jude v. 7 that they are suffering the Vengeance of Eternal fire and the Scripture promiseth a time of deliverance 5. Why may we not suppose that God may in time be pacified toward Sinners after they have born their Sin and Judgment as formerly he hath declared himself to be or will be in time to come Ezek. 16. 58. Thou hast born thy leudness and thine abominations that is the punishment of thy lewdness v. 63. that thou maist remember and be confounded when I am pacified towards thee and chap. 39. 6. Seeing God hath been or will be pacified in Judgment why should we suppose him to be unreconcileable and never to be pacified in his last and great Judgment 6. The Scripture saith expresly That God is the Saviour of all men but especially of those that believe and it is not present outward Salvation the Apostle is there speaking of but very probably the Salvation of all out of the faln state in the Resurrection and of all in His times from the greatness of the
United 3dly It Informs us How greatly it concerns All to take heed and beware of Extreams in our Notions and Principles in the matters of our God in the Gospel Many miscarriages among Christians come in by Extreams When an Errour is apprehendded on one hand we ordinarily run into another on the other to deliver our selves and often it proves as dangerous as the other and this tends to harden and divide rather than to cure For instance The Protestants to be rid of Popish meritorious Works run themselves too much in both Principle and Practice beyond almost all Works of Charity And because some lye low in Christianity more it may be in the Form than in the Power thereof Others to cure this from supposition of obtaining the Power throw away Christ and Christianity it self Others to beware of Formality in Prayer will not pray at all without some special Impulse there-unto So supposing to gain the Power lose the Duty of Prayer and ordinarily the Power with it And others into those various Extreams in their Notions about the things I have discoursed on about the great things of the Gospel of Salvation But certainly Extreams will prove bad Cures in the end Our great Concern is To study Truth and Unity not Extreams and Divisions Unity in the Knowledge and Faith of the Son of God in the Knowledge of his Word and Will in the matters of Faith and VVorship and to dread Extreams especially such as do tend to Division Object Your self have been lyable to the same Miscarriage and have some-times been of another Mind than now about those things you have now Discoursed on Answ I easily grant it and cannot deny it nor dare I say that yet I am free from all Extreams in my Understanding and should heartily rejoyce to see the man that hath been or is free from all Extreams in this matter Let us be humbled in the Sence hereof and design a Freedom here from and learn to pity each other and above all look that we make not our Extreams in Principles and Opinions Grounds of Breaches and Separation in Love and Affection 4thly If God be good to all as indeed He is and would have all Men come to the Knowledge of the Truth and be Saved it Informs us then How greatly it concerns us All to seek the good and Salvation of All to exhort and pray for the good of All 1 Tim. 2. 1 to 6. and not to lay stumbling Blocks in the way of any seeing God hath laid none but rather to be removing them out of the way Isa 57. 14 and 62. 10. There can be no greater stumbling Block in the way of Sinners than to suppose That God in the Gospel willed the Salvation of but very few it may be not one in a thousand nay not probably according to their Principle one in Ten thousand A great Block is this in the hopeful way of Salvation of poor Sinners And if it be supposed that so few are like to be saved yet if this Block be removed the Fault will rest in themselves and not on God Therefore I say let there be no Principle owned nor Doctrine published nor any thing Practised in the Conversation that may prove justly stumbling either to Saints or Sinners that Sinners be not thereby kept at a distance from the Truth nor the Lame turned out of the Way Heb 12. 13. It likewise greatly concerneth us to remove those Blocks that lye in the way of Reconciliation and Peace one with another and to preferr the great and good design of Salvation If by our Meat we may not destroy him for whom Christ dyed Rom. 14. 15 20. how much more should we be heedful we do it not by contrary Doctrines and bad VValkings VVhat-ever tends to destroy Men is not of God but from beneath God is the God of Peace and Jesus Christ is the Prince of Peace and the Gospel is the Gospel of Peace Life and Salvation and seeks the good of all and the Ministers thereof are or should be the Ministers of Peace And that Spirit that stirs up Contentions Divisions Enmities Persecutions VVars c. all which tends to hinder the common Salvation is not of God but from our own Lusts and Passions and from the Devil under what specious pretence for Religion so-ever it appears Rom. 6. 16 17 18. Jam. 3. 14 15 16 17 5thly It Informs us of the great miscarriage of those who either 1. own no Holy Spirit at all which is contrary to the Doctrine and Faith of the Gospel and the Name into which we are Baptized Or 2. such who own the Holy Spirit but will allow Him no special VVork in the Gospel in the Conversion of Sinners and Building up of Saints But leave all to the averse VVill of the Creature 3. Such as pretend to own the Holy Spirit but in word only and deny Him indeed both in Word and in Work 1. Such who pretend to own the Holy Spirit yet do all without Him follow their own Spirits Lusts and Wills and blaspheme and persecute Him in others 2. Those who pretend much for the Spirit but will none of the Word of the Spirit the Gospel in and by which He works It 's the Gospel that is the Ministration of the Spirit and who-ever opposeth That cannot have the Spirit thereof And if any Man have not the Spirit of Christ he is none of His. 6thly It Informs us of the Mistake and Miscarriage of such as in their Notions carry all things above the reach of Reason as if the Gospel-ministration were carryed all out of sight of men so as designedly to lose them therein It is true it is a glorious Mystery of Grace which was hid from Ages and Generations but is now made manifest Eph. 3. 3 5. So that now if it be hid it is to them that perish in whom the God of this World hath blinded their Minds 2 Cor. 4. 4. Other-wise men may come to the open Sight and Understanding thereof It is not through the Vailedness of the Gospel that men Perish That is an open Light gloriously shining forth in view of All the contrary Notions tend to cast a Cloud on the Revelation thereof and doth open-wrong there-to and to the Souls of men Though it's true that by reason of Sensitive Lusts and the corrupt Will and Affections it so comes to pass that rarely if at all any fall so in love there-with as to believe unto Life without a measure of Divine Grace and Assistance yet the Gospel is suited to men's Understandings else the Conscience cannot accuse in the Day of Judgment for what it did not nor could understand Use 2d Of Exhortation 2d ANd to Conclude O that it might be a word of Exhortation to us All 1. To study more the things that make for the Salvation of All that we may not narrow this large Dispensation of Grace according to our own narrow minds but own it and promote it for
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-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
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
Marriage of differing Perswasions may perform the several Duties of each other of that Relation Yet it savours most of Christianity that our nearest Relations be such as with whom we may walk and worship God as Heirs together of the Grace of Life 1 Pet. 3. 7. And as for the matter of Oaths in the Cases of late commonly controverted and on which hath been many Breaches I believe if Persons knew what it is to walk by Rule and not by Will this matter will be soon over though Repentance is needed for the uncharitable Breaches on this account And as for Blood and Things strangled though I am much of the same mind that Blood is forbidden and that on the same grounds as mentioned viz. That which was forbidden before the Law under the Law and under the Gospel must needs be unlawful viz. That which was ever unlawful must be so still without some new Law to make it lawful And I may add That Blood was at first forbidden on a Moral and not a Ceremonial ground viz. The Blood is the Life thereof Gen. 9. 4. So it was and so it is the Life still The Law of forbidding Blood is as antient as the Law of allowance to eat the Flesh and is the general Law to mankind not Ceremonial but Moral and Perpetual Yet notwithstanding I see no ground of Separation from Persons or Churches that are of another mind not only because such things are not stated as the ground of Fellowship but like-wise we are forbidden to make Breaches on such accounts Rom. 14. 17. And because there are various Expressions in the Scripture which many yea most of the Godly understand gives an allowance in this matter and think it weakness in those who make Conscience thereof as Rom. 14. 14. I know and am perswaded by our Lord Jesus Christ that there is nothing unclean of it self viz. by any Law of God For it is Legal-Uncleanness that is here intended And that the first Part of that Injunction of the Apostles Elders and Church Act. 15. 28 29. forbidding the eating of Things offered to Idols c. is in some case allowed else-where and forbidden only in case of Offence 1 Cor. 8. 4. 8 9. 10. 27 28 29. 32. Though as for my self I can satisfiedly understand these Scriptures and the Law against eating of Blood stand unaltered yet I durst not force my understanding on others nor with-draw from those who differ from me herein And I heartily desire that all the true Lovers of Truth and Peace would not make disputable and doubtful Things the causes of Division but to receive each other not to doubtful Disputations Rom. 14. 1. knowing that The Kingdom of Heaven consisteth not in Meat and Drink but in Righteousness Peace and Joy in the Holy Spirit Rom. 14. 17. And as for these grand causes of Division viz. The differing Notions about Election special and general Grace I hope what I have said about this matter in the preceding Discourse may tend in time to help over those Extreams when others shall see cause to set to their helping-hand in this Matter CHAP. V. A few brief Words to some other Christians that may tend to Peace ANd as for others who make the way of Church-Communion so wide as either to endeavour to make up a Union and Communion with all sorts of prophane Persons or Sprinkle Infants which answers not that one Baptism commanded in the Gospel or would force a Union and Communion on a Church-account by a human Coercive-Power which is contrary to the Law of Christ who will have all the Subjects of His Kingdom His Church to be a willing People Psal 110. 3. made so by His Word and Spirit Act. 2. 41. 2 Cor. 8. 5. and not by Human-Power and Force I know not what to say to them to work them into the Regular-Union and Fellowship of the Gospel on a Church-account being perswaded that there are many yea very many who fear God among them yet-while walking not only contrary to the Gospel but contrary to their own avowed Principles who confess that Faith and Repentance is required of Persons that are to be Baptized This is the Acknowledgment of all profest Christians and Churches That this answers the Law of Christ and yet do contrary to it which seems to stand up as a Bar of Separation and Breach of Fellowship on a Church-account But this I am willing to hope That such as are Godly among all that thus practice when they coometsee how inconsistent Infant-Baptism is with that of Believers and that they holding the first on solid Scripture-grounds which are innumerable the Second at best but on supposed grounds and that in so much Inconsistency and Contradiction both to the Thing it self and true state of the Gospel-Church who are or should be all at least Profest-Believers called to be Saints I say I am willing to hope That when they come to see into these so great Contradictions that they will be as willing and ready to lay down and fall in with the Gospel-Practice as ever they were to withstand it And 2dly I am willing to hope That they will for time to come be more heedful of opposing reproaching and persecuting a People for owning and practising their profest-Principles if they suppose weakness in those that cannot in Conscience fall-in with their Practice of Infant-Baptism whiles they are sure it is Truth they fall-in with in Believer's-Baptism I hope they may come to see it not so great a Crime as they perswade themselves and others it is especially in as much as they cannot nor pretend not to Infallibility in the Matter I would therefore humbly pray all such serious and godly Persons seriously to ponder this Matter and to search after the Mind of the Lord herein in order to the true Gospel-Peace of the Church that there may be no more biting and devouring one of another and to try how they can reconcile their own Principles in this Matter and to weigh all in the Ballance of the Sanctuary and what ever is found too light there to let it go as it is and to be of a Caleb and Joshua-like spirit to follow God fully And above all to take heed of an opposing persecuting-Spirit I am perswaded that a Gospel-Spirit and Persecution can or do rarely dwell together in one Man To Persecute or use a Coercive-Power in matters of Religion is inconsistent with the Christian-Church relative to Christ the Head and Lord thereof who uses not Worldly-Weapons or Power in His Kingdom or Church Neither hath He Authorised His Ministers so to do Worldly-Government is to be managed with Worldly-Power Christ's-Government in His Church by His Word and Spirit administring His Censures in His Name So that to use Coercive-Power in Christ's immediate Concerns in His Church derogates from His Authority and it like-wise derogates from the true Nature of His Church which are His Sheep For Sheep under any pretence to persecute Wolves or