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
pretended Wolves yet it shews forth a Wolvish-nature And how Persecuters can acquit themselves from Wolves though in Sheep's-Cloathings I know not Therefore take heed and beware of a persecuting-spirit and fall-in with Truth Love the Truth and Peace This I must say That were there nothing else to make a Difference I could never hold Communion with a persecuting-Persecuting-Church it being so contrary to the Spirit and Word of the Gospel and State of the true gospel-Gospel-Church who did never persecute but was always persecuted for Christ and the Truth 's sake And whereas it 's said That those which pretend to be against Persecution do the same in words and evil-speakings which is as truly Persecution of the Tongue as any other way of Persecution This I must say 1. I am much of the same mind that there hath been too much of this amongst us All and as our Lord said in another Case He that hath not offended in this matter let him throw the first-stone And cause we have all to be humbled and to repent of this Evil. Yet 2dly we must contend earnestly yet humbly in the Gospel-spirit for the Faith once delivered to the Saints Jude v. 3. And I earnestly desire All who fear God to manifest Truth of Love to all People especially such as have the Visible-appearance of Godlyness according to the Gospel in their differing-ways though on a Church-account constituted according to the Gospel-Rule I do not yet understand how there can be a walking-together in Church-Worship without a Unity in that Worship and in the one sort of Members that are to be exercised therein whithout which I see no way for the Church to be either constituted or preserved according to the Gospel-Law and Order Yet there should be a great heedfulness of unchristianing each other unless Persons unchristian themselves by prophaneness nor to account each other as Enemies but converse together and love as Brethren For I truly desire That among all the differing-Apprehensions all that hold to the Head Christ Jesus and that call on His Name may study the Things that make for Peace forsaking the quarelling opposing-spirit which best becomes the Gospel and Spirit of Christianity These Things have I written to discover the weakness of the grounds on which Christians commonly make Divisions that they may see the weakness and that there is not so much in the Matter as they supposed And am willing to conclude That if Christians are not too much wedded to their own Understandings it may prove of some help in the Matter and that all sorts of differing-Apprehensions may learn to bear with and forbear each other in love and till they can come to be of one mind from sense of weakness and fallibility to pity one another and to seek the Peace and Welfare of one another This is the Lovely-spirit of the Gospel and the People who thus walk are a lovely People and the People who thus walk God will bless But if Christians will still go on to bite and devour each other What can they expect but to be devoured one of another and that as a righteous Judgment from God who is the God of Peace and would have His People to be the People of Peace Therefore if you love God and Peace think on these Things CHAP. VI. In which are Three-Things presented that may tend to further the Churches-Peace I Shall present three Things in this Matter that may tend to help on and to further Union and Peace among all the Godly 1st To discover what Unity and Peace it is I plead for 1. That all who agree in the one Faith and one Baptism of the Gospel may own each other and walk together in one Constituted-Church-Relation though they may differ in several disputable Things in matters both of Faith and Practice and not by making Laws for each other where Christ the Lord and Law-giver hath made none that in all such cases that Rule of the Apostle may be observed Hast thou Faith have it to thy self For I am clear there may be some differing-Apprehensions in both matters of Faith and Practice that should make no Breach in Church-Fellowship Such things as these did not throw the Church into Divisions in purer times than we are yet arrived to We find that the Disciples of Christ were ignorant of and unbelieving in the main Fundamental-Truth of the Gospel viz. The Death and Resurrection of Christ though He instructed them herein at least three times yet He separated them not from Him but owned them in what they did Believe Matt. 16. 16 17. The Apostle Paul deals moderatly about the Resurrection 1 Cor. 15. where it's evident that some in that Church denyed it v. 12. though a Fundamental yet the Apostle endeavours to convince of that Errour and not to reject Which clearly argues That Persons for Errour in matters of Faith are not suddainly and rashly to be separated from as for matter of Practice as in the case of the Incestuous Person 1 Cor. 5. The Jews that Believed likewise held many things in Practice about the Law which for Peace-sake the Apostles did bear withall and conform to Act. 21. 20 21 22. And lik-wise the Gentile Churches had diversities of Opinions about Meats Drinks and Days c. Rom. 14. which the Apostle endeavours to reconcile not by making all of one Opinion in these matters but by bearing with and forbearing each other in love By all which it appears That the greatness of Evil lyeth not in variety of Opinions about many Religious things but in making Divisions and Breaches by reason of those Opinions and it appeareth to be a Fruit of the Apostatized Spirit and of the Flesh so to do And as for those Christians who so far differ either in Faith or Practice as that there cannot be Communion on a Church-account and yet hold the Head and prize and press after Holiness let there be Truth of Love allowing each other a Latitude in their way according to their Faith and Conscience else we do not as we would be done unto not envying one another nor unchristian one another though there cannot be Communion in the Ordinances of Christ as by Him stated being not of one Mind therein yet to encourage Godliness in All and to own and approve what of Faith and Truth there is in each other so far as there is a Unity therein For I doubt not but that there is so much of the Root of the Matter in all gracious Persons as will minister occasion of rejoycing in each other if Pride and Prejudice be laid aside that so there might be a free Converse with each other about matters of Faith and Practice And as for such who are Enemies and hateful Christians should seek Peace with such in all lawful ways As much as in them lyeth they should live Peaceable with All Rom. 12. 18. They should love Enemies with the Love of Pity and pray for Enemies This is the Will of
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
the Son of God in both Natures so was he in his life among men John 1. 14. He was made flesh and dwelt among us and they saw his Glory as the Glory of the only begotten of the Father c. Which was in the Unity of Natures and not the Divine only which distinct from the Humane could not be seen with vers 33. 34. 1 John 1. 1 2. Mat. 16. 16. Joh. 6. 69. all which Scriptures with multitudes that might be mentioned prove him to be the Son of God in both Natures Christ God and Man in his life among men and not in one Nature only 5. It was the Son of God that dyed for our sins Rom. 5. 10. and 8. 32. 1 John 4. 10. Hence his Bloud is called the Blood of God Act. 20. 28. and that God laid down his life for us 1 John 3. 16. Not that the Divine Nature could be properly said to dye but as united in the Humane Nature and so the Divine and Humane Natures making one Person one Son so this glorious Son of God in a true Gospel sence is said to suffer Death for our sins or we must all have dyed Eternally nor doth that Unscriptural Notion reach the case viz. that the Humane Nature suffered and the Divine Nature satisfied it is the same who suffered that satisfied Eph. 10. 2. Heb 9. 14. 1 Pet. 3. 18. and Chap. 1. 18. 19. And it was our High Priest that was the Son of God not in one Nature only Heb. 3. 1 6. and 4. 14. and 7. 28. and as he was the Prince of life Act. 3. 15. the Lord of Glory 1 Cor. 2. 8. was he killed and crucified and certainly that was not in the Humane Nature only for so he could not be the Prince of life the Lord of glory Object It is said 1 Pet. 3. 18. and 4. 1. That he was put to death in the flesh and that he suffered in the flesh and that he was crucified through weakness c. 1 Cor. 13. 4. Which Scriptures argue that he suffered and dyed only in his Humane Nature as the Son of David Answ 1. If the Son of God had not been in flesh he could not have suffered but being made fleâ—â— was in a true sence weak and did suffer for it was the Son of God the Prince of life the Lord of glory in flesh that did suffer 2. Yet as I said before the Divine Nature could not suffer in any sense but as united to the Humane so making one Person and this one Person is said in a true Gospel-sence to suffer and dye the Divine Nature vailing it self in the Humane for so glorious an end Mat. 27. 54. the Centurion and they that were with him watching at his death said Truly this was the Son of God Let not us have less Faith in him that dyed for our sins than them that were his Enemies 6. He was raised from death as the Son of God Act. 13. 33 34. Rom. 1. 3 4. 7. And He is the same still at the right hand of God What he was he is Joh. 20. 31. Act. 8. 37. and 9. 20. Rom. 8. 34. and shall be so to Eternity 1 Cor. 15. 28. Heb. 13. 8. Rev 1. 17 18. Now if Christ be the Son of God in both Natures only as is most apparent then it is as apparent that he is not the Son of God in the Divine Nature only But lest the Opposers of this great truth should be quicker-sighted than I to find Scriptures that speak of a Son in the Divine Nature only I shall take a View of the Scriptures by themselves mentioned to prove him a Son in the Divine Nature only which are these that follow Joh. 10. 30. I and the Father are one that is say they one in the same substance c. and thus also the Jews understood him therefore charged him with Blasphemy vers 33. And that the Jews did not mistake him in what sence he affirmed himself to be the Son of God the Context doth plainly and expresly shew wherein Christ goes on to make it good but not a word that they misapprehended him Answ This Scripture no way makes against but confirms the Truth as it is by me asserted That neither Christ did intend nor the Jews understand that he intended himself to be the Son of God in the Divine Nature only is most apparent both from the Text and Context 1. That Christ did not so intend is apparent 1. Because he spake of himself as he was the Son of God not as he was not viz. as he was God and Man visible and not of the Divine Nature only which was invisible and must have been an unseen Son which could not be understood 2. Christ explains what Son it was he spake of vers 36. Say ye of him whom the Father hath sanctified and sent into the World thou blasphemest because I said I am the Son of God Now let the Understanding judge whether it was the Divine Nature only that the Father sanctified and sent into the World 1. Whether on that account he had need to be sanctified and sent into the world 2. Whether That was sanctified and sent into the world as the Son of God distinct from the Humane Nature 3. Whether we are not to understand by the Fathers sanctifying and sending c. the Father 's setting apart and sending his Son into the world to be the Saviour thereof according to 1 John 4. 14 If so it must be as he was sanctified and sent to be a Saviour and not as he was not which was as God and Man not in the Divine Nature only that is contrary to the Scripture and Faith of all Christians So then fourthly Whether to understand Christ to be the Son of God in the Divine Nature only leaving out the Humane be not the ready way to un-Son and un-Christ the true Christ and Son of God as held forth in the true light and sence of Scripture 1 Joh. 2. 22 23. and 4. 2 3 9 2. That the Jews did not thus understand him is likewise clear vers 33. Thou being a Man makest thy self God they understood that he spake of himself as Man and not of his Divinity only And this he made good and not a word that they mis-apprehended him And John 5. 17 18. is to be understood as this as the Text and Context doth explain as any judicious Person may easily understand Read from vers 17. to 27. the same who is the Son of God vers 17. is the Son of Man vers 27. and I think that is not the Divine Nature only See John 1. 14. The word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of Grace and Truth This I have before cleared it was the word made flesh which was the only begotten of the Father Whose glory they saw with their eyes 1 Joh. 1. 1 2. Which was not
the Divine Nature only that was never seen of any otherwise than as personated in the Son of God and in the Son of God was conversive with men So 1 John 4. 9. is as plain as the Sun when it shines that it intends Christ the Son of God in both Natures for it is the same Son that God sent into the world to be a propitiation for our sins And I think the Divine Nature only was not the Propitiatory or Peace-making Sacrifice for our sins And for Rom. 3. 25. it is a Question and I think too hard for any man undoubtedly to resolve whether that Scripture intends the Son of God though it 's generally so understood 1. Because there is no mention of the Son under that Name and Title 2. Because the Wisdom here spoken of is in the Feminine Gender Her and She vers 1. 2. and Ch. 9. 1 2. which is not proper to the Son of God nor is he so described in the Scripture but in the Masculine Gender He and Him therefore it may intend the infinit Wisdom of God exercised in and about the works of Creation rejoycing in the foresight thereof or if it intend the person of the Son of God it must be as God and man as he came forth in time for so is he called The Wisdom and Power of God 1 Cor. 1. 24. And indeed the mystery and wisdom of God is in the Person of his Son and his works that have been and are to be effected have been and shall be all done in and by him in and by him is the manifold wisdom and power of God made manifest 2. The Text may be so understood for the word Translated brought-forth is in the Hebrew formed Was I formed Else he could not be set up from everlasting and wisdom seems to speak as personated in the Son of God viz Rejoycing in the habitable parts of his Earth not of my Earth which had been proper if it had been the Divine Nature only but the Son always exalts the Father Joh. 5. 19. And no marvel that he rejoyceth in the habitable parts of his Earth and his delights was with the Sons of Men it being all made by him and for him Col. 1. 16. And Rom. 8. 32. Here they say he is called God's own proper Son so the Greek word signifieth and on this we are well agreed for it is this proper Son of God that was delivered up for us all I suppose they will not say the Divine Nature only was delivered up for us all but it was the proper Son of God He that was born of the Virgin lived in the world went about doing good suffered death for Sinners was raised again and is ascended into Heaven and shall come again from thence to judg both the quick and dead c. This was the proper Son of God who was delivered up for us all or else I know him not nor I think in truth any others but talk of an unknown Scriptureless Son of God And whereas they affirm him to be the Son of God in the Divine Nature in opposition to the Human Nature and that this distinction is usual in Scripture If this were proved their work in this were done The Scriptures urged to prove it are Rom. 1 2 3. and 9 5. 2 Cor. 13. 4. 1 Pet. 3. 18. All which Scriptures plainly prove the contrary it s Christ the Son of God as in both Natures that is spoken of in them all as any judicious eye may discern and Mat. 22. 42 43 44. and Luk. 20. 41 44. He is Davids Son and Davids Lord the same that was to be Davids Son was his Lord that was not the Divine Nature only none will affirm that and he it was that was his Son that was his Lord both the root and off-spring of David Rev. 22. 16. Quest Whether to affirm that Christ is the Son of God only in the Divine Nature in opposition to the Human Nature and Davids Son only in the Human Nature do not unavoidably make two Sons in that one Person one only the Son of God the other only the Son of David and whether this do not tend truly to deny the true Christ the Son of God the Scripture letting us to know that there is but one Lord Jesus Christ one Son of God and man one Saviour of the world in one Person Further the Scripture lets us to know that Christ was considered as the Son of man before he came in flesh and then certainly he that was so considered as with the Father must be the Son of God and that he was so considered as the Son of man as with the Father before he came in flesh to prove this we have a cloud of Witnesses Joh. 3. 13. 6. 33 35 38 41 42 51 62. and 16. 27. 30. and 17. 8. 1 Cor. 15 47. Eph. 4. 9. 10. Now if any dare to say that in all these Scriptures that is attributed to the Human Nature which is only proper to the Divine let them say it but I am not bound to believe it lest I should believe a lye I believe there is a mystery in the Son of God such as we may never come to know but what is meet for us to know is revealed in the Scriptures and we may not suppose that the Scripture-revelation of him is designedly to darken him to us to call him the Son of man and in the same words intend him only the Son of God in the Divine Nature it must needs be great boldness for any to affirm this 3. That he was the Word as he was God-Man and Man-God That which I said do still say is That the same Word and Son of God God-Man was made Flesh that is made in and of a Woman born God and Man him by whom the world was made and nothing was made without him pag. 33. and this I still say because the Scripture saith it The same Word was made Flesh and dwelt among us and they saw his glory c. which I explained before with 1 Joh. 1. 1 2. it was the same Word by which the world was made that was made Flesh and they saw his glory It was by him considered as Christ Jesus the Son of God that all things were made Col. 1. 13 14 15 16. and he is the Word of God still Rev. 19. 13. The reason rendered against this is Because the Word was from the beginning the human Nature not so I say that in a true God-like and Scripture-sence it was so because it was the Word that was made Flesh and in some true Gospel-sence Christ as the Son of man came down from Heaven and out from God as the many Scriptures but now mentioned do abundantly prove And probably this mysterious Truth is so abundantly stated in the word of truth because the Lord knew with what difficulty men would come to understand and believe that Christ the Son of God is the same yesterday to
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
Accountableness of His Proceedings in the Whole which will tend to satisfie gracious Souls and silence all Gain-sayers if not here yet certainly hereafter from His general Design of Good to Men and the Rationalness and Equity of his proeeeding therein 5thly It 's that which renders the Scriptures reconcilable and discovers the sweet Harmony thereof that tells us of God's Design of good to all men and layeth the blame on Man in failing of Receiving the Good designed And the special Grace of God therein to some and that without any Derogation at all from His general Grace and leadeth out of those confused Labyrinths which the contrary and unaccountable Notions hath brought men into viz. Of God's sending His Son to dye for the Elect only in the strictest Sense determining to damn all the World besides That no man hath a Power in any Sense to believe and obey the Gospel and yet must be damned eternally for not believing which imports no less were it true than that God sent His Son not to save but to destroy the World And like-wise delivers from the unquoth Notions of denying Election and special Grace and the certainty of such to obtain The Liberty of the Will of God in this matter without any wrong at all to His general Grace The laying too much Stress in the Creature 's Will derogating from the Spirit 's Work in the Gospel These with sundry like Notions this Understanding delivers from and renders the wayes of God towards Men in the Gospel-way and work to be righteous even rational men themselves being Judges which will make all miscarrying Persons silent and speechless in the great Day of Account God's design in Scripture being to render himself and wayes to be understood of men rationally to convince them of His Mercy Truth and Justice suitable to his Name and Nature that what may be known of Him who is Invisible may be understood by men and it concerns us not to cloud Him under Darkness and so to render both Him and His wayes Unaccountable Irrational and Ungodlike who is the fountain of all Light Reason Truth Holiness Justice and Equity and is and must be so in all His wayes and hath designed by his Word and Works so to make known himself to men Psal 145. 17. Rom. 3. 3 4. 5thly It renders those divided Notions about Election and Reprobation general and special Grace that have unjustly made Divisions among Christians to be reconcilable and tendeth rightly to end the strife in this matter there being a Truth in both if rightly understood and held But as held in opposition are both contrary to the Truth and dishonourable unto God Let those that are for special Grace believe and own the general Grace of God to All and those that are for general Grace believe and own the special Grace of Election in the true sense as hath been declared and the Controversy will be over God will be honoured and His People comforted and edified 6thly It 's that which tends not only to render God and Christ truly lovely in the Eyes of all men and effectually to draw the Hearts of Sinners to Him when they understand that his Love is General and Universal Hos 11. 4. Matt. 11. 28. Joh. 3. 16. and 6. 37. But effectually worketh the Hearts of Saints to Duty and Diligence in all His wayes 2 Cor. 5. 14 15. working in them Love to God and Christ above all as their chiefest good and as the Word doth require Matt. 22. 37. Which can never be but from the Apprehension of the truth of Love to them 1 Joh. 4. 19. v. 10. 7thly It tends to render God to be infinitely Glorious in the Restauration As in the Creation-Work in which he deljghteth himself in variety and that as to us infinitly in which his Infinitness is wonderfully declared So in the Restauration and Redemption-Work there will be Infinitness in variety to Eternity though all shall stand in Unity as to the Head Eph. 1. 10. who is not only Head of the Church but Head over all things to the Church v. 22. Yet a variety beyond all Human Capacity both as to Glory and Punishment distinct and suitable to the various states of All respecting both Persons Actions and times of Restitution and some as wandering Stars to whom is reserved the blackness of Darkness for ever Jude v. 13. I say That things thus considered will render God infinitly glorious in His whole Name and that to Eternity the New-World being set in the whole State thereof to glorifie Him in all His Names CHAP. IX The Result and Conclusion of the Whole in a few Brief Words of Application Use 1. Of Information 1. IT Informs us How greatly it concerns us to be searching after and enquiring into that so we may obtain a greater measure of the knowledge of the Will of God in the Gospel it Informs us of the Weight and Worth of that Exhortation 2 Pet. 3. 18. But grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ To grow in the Knowledge of the Dignity and Unity of his Person Name and Offices and not to separate what God hath united To grow in the Knowledge of the Greatness and Universality of his Love to Sinners and the Work he undertook when He came to offer himself a Sacrifice for Sin Surely there is a Mystery in the Knowledge of Christ His design of Love and Grace to Sinners that is unsearchable O be dayly enquiring more into it and live more therein and you need not doubt of your falling from Him or the loss of your Consolation in Him Eph. 3. 17 18. 1 Joh. 3. 18 19 20. and 4. 16 17 18. Christians go the wrong way to work for Assurance and Consolation when they go to Election in the strictest and hidden Sense to plead Assurance from thence Alass that is a Mystery hid in the Father and the Son and must lose all that will lay the Foundation there therefore learn to live much in the Apprehension of and Faith in the Love of Christ Grow in the Knowledge thereof and so that it work you to a holy Conformity to his Will Love him and live to him under his Law of Grace and you need not doubt your good Estate to God-ward 2 Cor. 5. 14 15. 1 Pet. 1. 10 11. 2dly It Informs us of the great miscarrying of those who in their Notions do not distinguish but divide and separate the â—eneral and special Love of Christ in the Gospel By reason of which they have faln into not only Oppositions and Contentions but Separations each from other to the great trouble of the Church and scandal of Religion whereas both are Truth One takes one Part and the other takes the other Part and here the Gospel of Salvation is rent to pieces and the Church rent thereby and all as the Effects of Men's mistakes and Passions Let us learn better to distinguish and not to Divide what God hath
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