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
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
averseness of their Wills they will not and therefore they cannot find in their hearts to accept Christ and Life on the Gospel-terms Joh. 5. 40. Jer. 6. 16. This wilful Cannot ariseth 1. From the habit and custom in sin persons being habitually accustomed to sin will not cannot part with it will not Repent and turn to the Lord Jer. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye do good that are accustomed to do evil Custom in sin makes resolute and wilful therein to the perdition and destruction of multitudes this is the Cannot which keeps souls at a distance from God under all his Ministeries 3. as an effect hereof Persons cannot leave their sins and turn to the Lord because they love them and will keep them And whiles its thus they cannot imbrace Christ on the Gospel-terms they cannot find in their hearts to leave all for Christ it s with such in this matter as it was with those Jer. 2. 25. After all the Lord's calls and invitations to return they said There is no hope no for I have loved strangers and after them will I goe While the Will follows the affections lusts there Can be no returning to the Lord while it s thus they are like those Job 21. 14. They say unto God Depart from us for we desire not the knowledg of thy ways and while it s thus it s no marvel they cannot come to Christ because their wills are averse they will not come Joh. 3. 19 20. 4. The Devil taketh his advantage to hinder the work of Conversion and a Soul turning to the Lord In blinding the mind and hardening the heart thereby aggravating the difficulties that corrupt Nature it self is ready to suggest viz. forsaking Sin the beloved Lusts loving and cleaving to Holiness strictness of Life reproach for Christ c. All which maintains a Will-not and so a Cannot 2 Cor. 4. 4. But there is no cannot arising alone from mans debility i. e. want of reason and understanding to refuse the Evil and to choose the Good and power to will and affect the Good but as it is captivated by the brutish sensual part the understanding and reason yielding thereunto rather than to the Gospel-light wilfully refuses the proffers of Grace and Life on the Gospel-terms thereof Joh. 5. 40. Quest May we suppose that persons may believe or that any do believe unto Life only by the Objective evidence or external Ministry without the Spirits work in and with the Gospel Answ If we may suppose the Ministry to go without the Spirit working therein then we may suppose a possibility in respect of power else men could not be condemned for not believing if they had no power to believe in as much as the second death comes in for not believing and if men have no power to believe and obey unto Life it leaves the disobedient excusable as objects of Pitty rather than of Wrath. Therefore 2. There being a debility in Man by the Fall and the prevalency of corrupt Nature and averseness of the will God adds a further help to his Ministries that is his Spirit working in and with his Ministries We have ground from Scripture to believe that as all mercy hath been in some true sence Gospel-mercy since the Fall so God hath wrought by his Spirit in all his Ministries since the Fall 1. In the Ministry of the Creation Gen. 6. 3. Prov. 1. 20. 23. 2. Under the Law Nehem. 9. 20 Act. 7. 50. although the Gospel is the highest and most spiritual Ministry being the most open and full in order to glory It 's called the Ministration of the Spirit because it s administred immediately by and from Jesus Christ the Lord thereof and is therefore more attended with the power of the Spirit for the honour and glory of the Lord thereof and for the Espousing of souls to Himself so that the Gospel administers a sufficiency of supply to help over all difficulties 3. God requires not perfection in the Faith and Obedience of the Gospel as before I said but Sincerity He knowing the weakness of man and the many impediments in the way did in all require the sincerity of faith and obedience in which they should be accepted yea even under the Law though the Law required perfect Obedience He that failed in one point was guilty of all yet there was so much annexed to it as clearly implied that its perfection consisted in Universality and Sincerity rather than in Perfection without any Imperfection or Failing else What means the shewing mercy to thousands of them that love him and keep his Commandements Exod. 20. 6. that is in sincerity not in perfection for then they had needed no mercy for mercy was extended to them in the pardon of sin Exod. 34. 6 7. which was a confirmation of the promise before-mentioned And that his people did so understand that it was sincerity of obedience which God required is evident Psal 25. 21. and 26. 1. and 51. 6. Isa 38. 3. or else there could have been no acceptance on Repentance which was promised Ezek. 18. 21 22. And so it is likewise in the Gospel as appears 1 Joh. 2. 1. with Phil. 1. 10. Eph. 6. 24. Quest How far and in what manner may we understand that God works by his Spirit to the Conversion of Sinners and building up of Saints Answ 1. If God did not work at all by his Spirit but only give the Gospel which hath in it self a natural tendency to draw Sinners to Christ if according to their capacities they believe and obey it they should undoubtedly be saved and if not it will leave them without excuse because they believed not in the name of the Son of God Joh. 3. 18. Yet so it is that by reason of the Corruption of Nature custom in sin and the averseness of the will it comes to pass that rarely if at all any do savingly believe and obey the Gospel without the effectual working of the holy Spirit therein Matth. 13. 19. When any one heareth the Word and understandeth or considereth it not then cometh the wicked one and catcheth away that which was sown in the heart c. 2. The Spirit worketh in the Gospel To convince of sin and the need and worth of a Saviour Joh. 16. 8. to 11. And this may be effected in many that may come short of an effectual closing in with Jesus Christ in the Gospel who by reason of the love of Sin Self and the World fear of Tribulation for the sake of Christ loose their Convictions and turn away from the Truth to their own destruction Matth. 13. 20 21 22. 2 Pet. 2. 20 21 22. 3. The Spirit by the word of the Gospel works a willing mind to leave all for Christ to turn to and to accept him as Lord and Saviour and to cleave to him in the Faith Love and Obedience of the Gospel and this he effects in all
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
Judgment that are not excepted in his Word 7. That probably all sins of Ignorance if not wilful are herein comprehended as in times to be forgiven which seems to be grounded upon Reason For if Sodom had enjoyed the means of Light as some others did they had Repented and the Judgment been diverted and Sodom had remained Matth. 11. 23. Act. 17. 13. So that such as might or would have Repented had they had the means of Light as some others may have a time for mercy and the Scripture seems to present us with this that all except such as sin wilfully and knowingly against God may have a time for remitting the penal part of their Judgment after they have born the punishment of their sin Heb. 10. 26. 8. It 's not intended that this Deliverance will extend to any degree of glory but only a deliverance from pain and misery for they are under no promise of reward of good works because they had none therefore must justly suffer the reward of their bad works but no reward of any good and on this account must be under the Eternal Judgment and sence of Loss 9. And that what of favour and mercy may be extended on this account shall be on the account and for the sake of Christ He shall have the honour of all acts of grace to Eternity Col. 1. 20. Eph. 1. 10. and this as it seems to be Scriptural so it seems to be rational and most God-like Who is the Fountain of Reason and Righteousness and as he hath let us to know that he will sute his Judgments as a Righteous Judge sutable to mens various facts for measure which is a rational and righteous way of Justice Heb. 2. 2. Luk. 12. 47 48. Jam. 2. 13. Rev. 18. 7. Rev. 22. 12. So likewise from the same reason and rule of Righteousness hath he given us hints of limitation in respect of time as if he would not be for ever punishing Luk. 12. 58 59. And this word till or until in Scripture rarely imports Eternity but limits to time Matth. 18. 34 35. and 5. 25 26. I shall now come to answer such Objections as may seem to lay in the way of this matter 1. Obj The Scripture tells us that but few shall be saved Matth. 7. 14. Luk 13. 24. Answ 1. This rightly understood no whit contradicts what hath been said for first Few yea very few comparatively obtain the first degree of Salvation as the Elect Spouse of Christ few enter in at this gate and many may sluggishly seek and not be able There are but few of the Undefiled ones such as Rev. 14. 4 5. such as Psal 119. 1 2. Luk 1. 6. Phil. 2. 15. But multitudes walk in the broad way which leadeth to destruction 2. Few comparatively obtain so far as not only to meet with loss blame and shame 2 Pet. 3. 14. 1 Joh. 2. 28. but punishment in the day of Reckoning and though sluggish Christians and formalists enter not in at the straight gate yet this proves not that they shall find no mercy at all if so Woe will be the case of most of Professors at that Day 2. Obj. The Scripture sentenceth the Wicked with Eternal Damnation assuring us that it shall be Everlasting Matth. 25. 41 46 Answ 1. Rightly understood it may fall in with the same as hath been mentioned for its evident that Matth. 25. intends professing-Christian-Nations for others cannot be accused and sentenced for not shewing kindness to Christ in his Members that never knew or heard of either him or them and so may be such as under the sound of the Gospel sinned against the holy Spirit or such as may obtain a time of mitigation 2. Eternal Everlasting and for-Ever being understood according to the common use and import of the Word in Scripture seems rather to confirm this Understanding than otherwise for we must understand it according to the time or times intended and not always for ever without end but very often the contrary and that both in the Old and New Testament 1. In the Old Testament Gen. 13. 15. and 17. 8. and 48. 4. Exod. 39. 8. and 40. 15. Lev. 16. 34. Num. 25. 13. in all which places for-Ever and Everlasting must be limited to the times intended therein and Jer. 7. 7. and 25. 5. for Ever and Ever must be thus understood 2. In the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the common words for Everlasting and for Ever yet must frequently be thus understood with limitation to the times intended as sometimes to the end of the world Matth. 28. 20. to this World or Life Luk. 16. 8. The God of this World 2 Cor. 4. 4. The World to come Luk. 18. 30. Course of life Ages to come Eph. 2. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes intends the time before the World was 1 Tim. 2. Sometime the time of a mans life Philem. v. 15. That thou shouldest receive him for ever which could be no longer than they lived together and this is a common sence of the word for-Ever both in Scripture and among men for-Ever i. e. so long as men live together Exod. 21. 6. By all which it appears that the use of the word in the New Testament futes with the use thereof in the Old Testament if rightly understood relative to the times intended and so is no stop at all to what is here presented but rather a help therein 3. In a true sence the Judgment will be Eternal in the largest sence of the Word for all that obtain not in the Judgment must be under the Eternal Judgment and sence of Loss which will be very great and will render their Judgment to be Eternal Quest Will not this occasion a Carnal liberty and boldness in sin Persons from a supposition that there may be an end of the pain may thence take liberty to sin the more without fear Answ There is no occasion from hence for any to take liberty to sin for if every one shall receive according to the things done in their bodies whether it be good or evil it should rather tend to provoke to a sincere and holy walking as a preparation for that day If there shall be loss in the neglect of doing Good and punishment for doing Evil sutable to the facts both for measure and time there is no ground for a Carnal-liberty in sin from hence especially the Scripture giving us some light in this matter both as to the terribleness of the Judgment and time of its Executions viz. If Sodom be suffering the Vengeance of Eternal fire so many thousand years and yet shall return in the end the serious thoughts of this Judgment would be very terrible If a fit of Sickness and terrible pain be so hard to be born here for a season in which men wish for death and cannot obtain it what will be the dreadful state of Sinners that must lie in the fiery
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
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
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
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