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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B02273	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 plainy 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.	Collier, Thomas, fl. 1691.; Collier, Thomas, fl. 1691. Body of divinity.	1676 (1676)	Wing C5267AB; ESTC R174082	85,720	108

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

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

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 fle●● 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

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

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

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-Church it being so contrary to the Spirit and Word of the Gospel and State of the true 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