may contradict his revealed Will and Law of Grace to Men which calleth upon all and promiseth life to all that do believe and obey him therein 2. That it 's both irreligious and irrational so to understand one or two Scriptures as is contrary to the whole Word of God that speaks of the same matter where God saith not only that he loved the World in the gift of his Son and that he tasted death for every one and calleth and inviteth all to accept the Grace Rev. 22. 17. But also saith that he hath no pleasure in the death of him that dieth and why will ye die And answereth to it that he hath no pleasure in the death of the Wicked but that they would turn and live Ezek. 18 31 32. and 33. 11. and that Men by sin destroy themselves Hos 13. 9. So 1 Tim. 2. 4. he would have all Men to be saved c. And it must needs be both irreligious and irrational so to understand Rom. 9. as to contradict and give the lye to all these Scriptures and many more 3. We may so understand Rom. 9. as is both Religious God-like and Rational so as will comport with the whole Scripture and Analogy of Faith viz. That when Men have hardned themselves against the Mercy and means of good by God offered them for their spiritual and eternal welfare which was the present case relative to the Jews and the same of Pharaoh likewise brought as an instance and of which the believing Gentiles were and are in danger if they so sin Rom. 11. 20 21. and in this case God is at liberty to exercise Justice and Mercy as he pleaseth without any derogation to his Gospel-Law of Grace Quest If God willeth the good of all is he not able to effect it doth he will what he cannot effect Answ This with some is much pleaded though as wide from truth as weak We are to distinguish between his Effecting and his Requiring Will his revealed and requiring Will being his absolute Will to us and contrary to which we may not suppose any secret Will in God and it 's enough for us to know his absolute revealed Will with sufficiency of means and helps for performance thereof on neglect of which the Damnation will arise The absolute revealed Will of God to his People of old was that they should keep his Law and yet they transgressed it and dare any say it was not his real Will so to have it but that he had a secret Will contrary thereunto Let such read and ponder Psal 81. 13. Isa 48. 18. and the same in the Gospel Luk. 13. 34. and 19. 41 42. where they may find the Lord pitying them for their miscarriage in this matter unless they will judge him as right at the Art of dissimulation as some Men are which is Blasphemy against him so to imagine God hath not engaged himself to effect in us what he requireth of us unless we by his Grace close in with his Will made known unto us God's Grace and our Duties must unite if the work be done Rom. 1. 16. Isa 64. 5. 1 Pet. 4. 19. so that it 's most apparent that Men may and too often do transgress the absolute Will of God to their own destruction Hos 13. 9. Psal 81. 11 12. 4. I do believe that when our Lord Jesus had by himself purged our sins he ascended into Heaven and sate on the right hand of the Majesty on high Mar. 16. 19. Heb. 1. 3. and is there in performance of his Mediatory-office between God and Men 1 Tim. 2. 5. and that he is the alone King Priest and Prophet of his Church King to rule Priest to atone and Prophet to teach and that there is no other so in things of a spiritual and Gospel concern 5. That he shall come again from thence at the time appointed and shall raise the dead and judge both the quick and dead at his appearing and Kingdom Joh. 28. 29. 2 Tim. 4. 1. and that then all that have been under the doctrine of the Gospel shall receive their eternal Judgment either of life or death according to the promises and threats thereof in the Gospel Mar. 16. 15 16. Joh. 3. 19. and 5. 28 29. and that at and after his appearing shall be the restitution of all things Act. 3. 21. the new and restored World 2 Pet. 3. 13. Rev. 21. 1 5. in and over which with his Saints shall be his eternal Kingdom and Glory Isa 9. 7. Dan. 7. 14 17. Mar. 10. 30. III. Of the Scriptures 3. I do believe that the Holy Scriptures the Old and New Testament is the Word and Will of God and especially the doctrine of the Gospel contained therein is the alone Ground and Rule both of Faith and Practice Isa 8. 20. 2 Tim. 3. 15 16 17. For this more full see my B. d. Chap. 2. IV. Of the way in which we may obtain the Life promised in the Gospel 4. That Faith in Repentance and obedience to our Lord Jesus Christ according to the doctrine of the Gospel are the terms of our Interest in the justification and life therein promised and that so absolutely the condition thereof as that without which none that are capable Subjects can obtain it Mar. 16. 15 16. Heb. 5. 9. Rev. 22. 14. yet not the meritorious or deserving cause thereof that being alone in Christ Jesus as the only atoning Sacrifice for sin Col. 1. 20. Eph. 5. 2. and that whoever do believe in love and obey the Lord in the Gospel shall be saved Mar. 16. 15 16. Act. 16. 31. Heb. 5. 9. The Reasons why I believe that not only Faith but Gospel-obedience and works are the terms of our Interest in Justification and Life are 1. Because the Doctrine of the Gospel so states it not only in the Scriptures before mentioned but likewise in many others as Mat. 7. 18 19 20. Rom. 2. 8 9 10. Gal. 5. 6. Jam. 2 14 17 20. to 26. 1 Joh. 2. 17. But he that doth the will of God obideth for ever 2. Because the Doctrine of Justification by Faith without works as it is scriptureless and so false so it is a graceless licentious and vain Doctrine that will not cannot save Jam. 2. 14 20. 3. And that both the Faith and Works must be such as the Gospel requireth and not what Men please or else the Lord will say at that day who required these things at your hands And among all the vertues and duties required in the Gospel as concomitants with Faith Love to God and Men are the chief Mat. 22. 37 39. Rom. 13. 8. Jam. 2 8. Eph. 6. 24. 1 Cor. 16 22. because where this is in truth it carrieth on to the right performance of all other Duties both to God and Men and where this is wanting there can be no Religion in Truth or acceptable with God Faith without Love to God and Love and Mercy to Men will never justifie nor save
ready to speak plain and the heart also of the rash shall understand knowledge Chap. 29. 24. They that erred in spirit shall come to Vnderstanding and they that murmured shall learn Doctrine Amen Psal 116. 10. I believed therefore have I spoken Luk. 2. 29 30 31. Now Lord let thy Servant depart in Peace for mine eyes have seen thy Salvation which thou hast prepared before the face of all People a Light to lighten the Gentiles and the glory of thy People Israel Mat. 24. 14. And this Gospel of the Kingdom shall be preached in all the World for a witness unto all Nations and then shall the end come Rev. 14. 6 7. The Church with whom I walk is united in the substance of this Faith before declared The Postscript A Confession of Faith lately published from London providentially coming to my hands and contrary to my expectation finding such things therein as was and is truly grievous to me it being inconsistent with the true Faith and Religion of God I could not in good conscience both towards God and Man pass it by without saying something thereunto In which I find under the name of fundamental Principles of Faith no less than seven things of special note contrary thereunto most of which I have before detected and them I shall but only name so that though there are many good Truths scattered therein yet these contrary unsound and unscriptural notions contradict and undo them all As 1. Absolute Reprobation of the World from Eternity alone from the free Will of God though not plainly in terms exprest but more covertly and hiddenly yet absolutely and fully stated for they say that God hath immutably decreed all things whatsoever comes to pass and that he elected or predestinated a certain number of Angels and Men to Eternal Life to which there can be no addition c. which states absolute Reprobation to all the World besides by an eternal Decree before the World was 2. Christ dying to redeem the Elect only and that none else can possibly obtain which not only denieth the truth of God's Love to the World and Christ's giving himself for the life of the World but contains in it the absolutest Reprobation of the World that can be stated for if Christ died not for them it 's impossible they should be saved Act. 4. 12. 3. Impossiblity for any to believe with the Gospel helps that God affordeth without a mighty miraculous power misunderstanding and so wronging the Scripture for its confirmation Eph. 1. 19 20. 4. Justification by Faith without Works and not by Faith neither as the Scripture states it viz. as the conditions and terms of our Justification in Pag. 40. Of Justification they say it is not by imputing Faith it self the act of Believing or any other Evangelical obedience as their Righteousness Faith is the alone instrument of Justification as of receiving Christ whereas the Scripture saith Abraham believed God and it was imputed to him for Righteousness Gen. 15. 6. and Rom. 4. 3 5. His Faith is counted for Righteousness ver 23 24. But they say plainly No it is not imputed but only an Instrument and what that is I do not know nor is the Scripture acquainted with such language but I leave the Reader to believe the Scripture or them which he please 5. Impossibility of falling from Grace which is contrary to the whole current of Scripture as before hath been shewed 6. In Chap. 3. of the Decrees of God That God hath from all Eternity decreed in himself all things whatsoever comes to pass c. and that this Decree is immutable and unchangeable arising not from knowledge of what would be but from his own determinate Will 7. And in Chap. 5. of Divine Providence That this his determinate Counsel extends it self to the first fall and all other sinful actions both of Angels and Men and that not by a bare permission which also he most wisely and powerfully boundeth and otherwise ordereth and governeth in a manifold dispensation to his most holy ends yet so as the sinfulness of their acts proceed only of the Creatures and not from God who being most righteous neither is nor can be the approver of sin Psal 50. 21. 1 Joh. 2. 16. These last words are true and contradict all the rest as most Heretical and false for he cannot but approve his own Decrees In these Positions the Mystery of Iniquity seems to be perfected including a perfection of falshood impiety and abominations in them First The abuse of the Scriptures for proof of this horrid Doctrine not one of the Scriptures mentioned having any such thing in them nor indeed may we imagine any such thing to be in the holy Word of the holy God without blasphemy against him What that God hath eternally decreed in himself all things whatsoever comes to pass the determinate Counsel extending it self to all the sinful actions both of Angels and Men What the Decreer thereof and yet not the Approver of his own Decrees Obj. But we have a way to distinguish between the Actions and the sinfulness of the Actions God decreed all Actions and all Actions in themselves are simply good because acted in his Power and according to his Decrees but the sinfulness of the Action is the Creatures of which God is no Approver To this I say I think it will require more Logick and Rhetorick thus rightly to distinguish than all the Persons in the World of this opinion will be able to find out Hath God decreed the act of Murther and not the sin and so of Adultery Witchcraft and all other abominations is not the act it self the sin if there were no such act there would be no such sin therefore let them divide the act from the sin if they can the act to be God's Decree and the sin the Creatures and God no approver thereof though he decreed it as they say But 1. To prove that God hath decreed all things whatsoever comes to pass all sinful Actions both of Angels and Men Isa 46. 10. Eph. 1. 11. Heb. 6. 17. is referred to all which Scriptures speak only of God's own Works and Counsel determined and declared especially relative to his Gospel-work of Salvation by Jesus Christ and not his determining all the sinful actions of Angels and Men as a weak capacity may easily discern So the like of Act. 15. 18. And as for Act. 2. 23. 4. 17 28. First The Scriptures do not say that God decreed them to crucifie his Son But that he was delivered by the determinate Counsel and foreknowledge of God for them to do unto him what he before knew they would do He determined that his Son should give himself for the life of the World and foreknew that the Jews with the rest would do that Work and he determined to give him up to them and they by wicked hands crucified him And therein he bounded their actions to his own Counsel before determined But
1 Cor. 13. 1 2. Jam. 1. 27. and 2. 14. and the reason is because the Gospel is a Ministration wholly of Love and Mercy and the Love and Mercy of God in the Gospel is manifest especially in giving and forgiving and this he expects should be effected by the Power thereof in all his People And it 's to be feared that the great failing among Christians in this matter much arising from the Doctrine of Justification by Faith without Works will occasion many to part with Christ at the last day with Sorrow as the young Man did in the Gospel Mat. 19. 22. because there will then be Judgment without Mercy to them that have shewed no Mercy James 2. 12. Read and ponder Mat. 18. 32 to 35. and I do believe that whatever is stated in the Gospel as the terms on which Grace and Life is promised is absolutely necessary thereunto without which we cannot rightly claim the Promise as Mat. 5. 3 to 12. Rom. 2. 7 to 10. V. Of the Power and Will of Man I do believe that all Men have a power and liberty of Will with the means and helps that God affords especially under the Gospel to refuse the Evil and to chuse the Good so far as will render them inexcusable in the Judgment who refuse his Counsel and choose to follow their own Wills and Lusts Josh 24. 15 22. Luk. 10. 42. Phil. 2. 12 13 14 15. Mat. 11. 28 29. Rom. 1. 20. and 2. 1 2. The Reasons of this my Faith are 1. Because I do not find that God in his Word threatens to condemn any for weakness but for wilfulness not because they cannot but because they will not believe Joh. 5. 40. Luk. 3. 34. Mat. 22. 4 5 6. 2. Because he blames pities and bemoans those who refuse his Counsel and transgress his Laws Psal 81. 11. Luk. 13. 34. 3. Because he calls and invites Sinners to come in and accept his Grace which we may not imagine were it impossible for them so to do Isa 55. 6 7. Rev. 22. 17. 4. Because to suppose Men to be uncapable to believe and obey the Gospel with the helps afforded without a Miracle as some say is to suppose Men in this matter not to differ from Beasts who are capable by Miracle to do what God will have them God could and did make Balaam's Ass to speak with man's voice But Men shall one day know that God made them Men and not Beasts if they make not themselves so by beastly Principles and Practices 'T is true that in the Gospel many were converted to the Faith by the sight of Miracles done without them Act. 5. 14. and 13. 12. but the conversion of Sinners is no where called a Miracle that I know 5. Because for us to suppose that God should bring forth so gracious a dispensation of Love to the World in the gift of his Son and Christ to die for the World and in love send the Gospel of this Grace to be published to the World with gracious Invitations to accept it and to state an Interest therein on impossible terms to be obtained without a Miracle and do not effect this Miracle and yet will damn People for not obtaining is not only dishonourable to God to Christ to the Gospel and to the Publishers thereof but renders the whole glorious design of God therein to be null and void discouraging all Men from believing thereof it rendring them altogether uncapable and therefore is to be denied by all sober Christians VI. That Faith in the Lord Jesus is effected by the Power of God in the Gospel Yet 6. I do believe that whoever do obey the Lord in the Faith of the Gospel in Sincerity and Truth that it is by the Grace Spirit and Power of God in the Gospel Rom. 1. 16. 5. 5. and 10. 14. by which Grace and Power they are and shall be kept through Faith and a holy dependancy upon him unto Salvation 1 Pet. 1. 5. Joh. 10. 27 28 29. and 15. 4 5 6 7 10. Psal 37. 39. and 125. 1. and that without this holy dependancy upon and cleaving to the Lord in the Faith Love Hope and obedience of the Gospel Believers may possibly yea very probably fail of and fall from the Grace of God and so miss of the Glory promised Heb. 3. 12. and 12. 15. 2 Pet. 3. 17. Although I do believe that some are so known of God and given to Christ as that they have been and shall be in time called and supplied with persevering Grace so as to obtain the end Joh. 6. 39. Rom. 8. 29 30. Yet these are only known of God 2 Tim. 2. 19. and leave no room for any to be high-minded but to fear an evil heart of unbelief in departing from the living God Rom. 11. 20. Heb. 3. 12. nor doth it at all derogate from the general Grace of God to Men Joh. 6. 40. The Reasons of my believing the danger of Believers failing of and falling from the Grace of God without their careful watch and keeping close with him are 1. Because the Scripture so plentifully speaks and forewarns of the danger thereof but never of the impossibility of falling Besides those already mentioned among many see these Rom. 8. 13. and 11. 20. 1 Cor. 10. 12. Col. 1. 23. 2. Because the Scripture mentions some that were fallen 1 Tim. 1. 19. and others that were fallen or would fall 2 Pet. 2. 1. and the rest in danger of falling Chap. 3. 17. 1 Cor. 9. 27. 3. Because the Lord himself and his Apostles best knew the danger and what Doctrine was best for our safety and to prevent the danger to whom we ought to give heed and not to our own devices whoever taught the danger but never the impossibility of falling from Grace as before hath been proved Mat. 10. 22. Luk. 9. 62. 4. Because the Doctrine of impossibility of falling from Grace being contrary to the Doctrine of Christ and his Apostles must needs be a graceless and dangerous Doctrine and that the Lord knew and therefore hath so plentifully stated the contrary in the Scripture If we would study a Doctrine tending to cause People to fail of and fall from the Grace of God we cannot study a more likely than to teach impossibility of falling Remove the danger and the careful and watchful fear will be over Rom. 11. 20. Heb. 12. 25 28 29 and the watchfulness and Prayer will quickly cease Luk. 21. 36. and it 's greatly to be feared that many insensible grow graceless whilst pleading impossibility of falling from Grace Object The Doctrine of possibility of falling from Grace is an uncomfortable Doctrine Answ That Doctrine which is most safe is most truly comfortable To know the danger and to keep on our watch being the way appointed for our safety In that way may we expect safety and so true and solid consolation Isa 64. 5. 2 Cor. 1. 3 4 5. with ver 12. Whatever comfort
over Psal 110. 5 6 7. and of Death the last Enemy which will not be till the thousand Years Reign and Judgment be over Rev. 20. 14. for until the whole work is finished and the last Enemy destroyed which is Death he is still in his right-hand Kingdom in the proper sense of Psal 110. 1. 1 Cor. 15. 24 28. and hath not given it up to God the Father for that is not to be done till all is made subject to him and then shall he reign over all as the visible King and Lord of the whole Earth Heb 2. 8. Isa 54. 5. Zech. 14. 9. 2. It 's apparent that it intends not the giving up of his own visible Kingdom after all is visibly made subject to him because it is the highest Glory mentioned in Scripture that is designed him of which he is in expectation Heb. 2. 8. and 10. 13. for all except the Father himself must be visibly put under him but he is excepted that did put all things under him 1 Cor. 15. 27. So that the sum of all is to let us to know that in this top-glory of the Son of God and the Son of David when all things are put under him and made subject to him and that he is the visible King and Lord of the whole Earth of which he is in expectation that the Father is excepted herein only himself will be above him and the Son subject to him in this his glorious Kingdom that the Father will rule eternally in and by his Son in this his visible Glory and in this sense will the Father be all in his own Kingdom being delivered up by the Son and in all in his Son's Kingdom though the Son be the only visible Lord thereof And thus God the Father will not lose his Glory in his Son's Kingdom but then shall be perfectly performed that saying of Christ Joh 5. 22 23. that all Men shall honour the Son even as they honour the Father and this Glory of the Father in the Son's Kingdom shall be no diminution at all to the Son's Glory but rather the augmentation thereof As the Son's Kingdom at his Fathers right-hand is no diminution to his Fathers Glory so shall not the Father's Kingdom and Glory as exercised in by and with the Son any whit diminish either the Sons or the Saints Glory but increase it rather And hence it is that it 's sometimes called the Fathers Kingdom Mat. 6. 10. and 13. 43. and 26. 29. and sometimes the Son's Kingdom Mat. 16. 28. Luk. 22. 29. Joh. 18. 36. 2 Pet. 1. 11. All which tends to clear this matrer viz. That the Kingdom of Christ when all is brought under him in the World to come shall be eternal the Father reigning in and by him As he now reigns with the Father on his Throne and so shall continue till all his Enemies be made subject to him so shall his Father reign with him on his Throne And as the Father shall be All on his own Throne in Heaven so shall he be in all in his Son's Kingdom here below Phil. 2. 10 11. and indeed the top-glory both of the Father Son and Saints designed in the Restitution by Jesus Christ will issue here 1 Tim. 6. 14 15 16. Mat. 19. 28. And in this Estate shall Christ be both King and Priest upon his Throne for ever he being a Priest for ever after the order of Melchisedeck Heb. 5. 6. and 7. 17. consecrated so for evermore vers 28. The middle Person between God and Men between the Father and his Church as the head thereof in whom their standing and service shall be perpetually presented and accepted and the service of the Nations shall have acceptance Isa 60. 7. And thus shall the blood of Christ be known to be the Blood of the new and everlasting Covenant Heb 13. 20. and on this Mediator and Covenant the everlasting State World and Kingdom of Christ shall be founded and continued Rev. 5. 12 13. and 22. 1 3. That as all is founded in the one Sacrifice so it is and shall be all effected by a new and everlasting Covenant in and with the Lord Christ who was this one Sacrifice and not by the old 1. That with Adam is broken and could do nothing of this kind That brought in Death and the Curse upon Man and upon the whole Creation for man's sin Gen. 3. 16. to 19. but could not recover from that Estate 2. The Law could not do it being but a figurative Ministration it could do nothing in this matter but leave all under Curse and Death still making nothing perfect Heb. 7. 19. and 11. 40. but it must all be effected by a new Covenant of Grace and Life in the second Man who is the Lord from Heaven Gen. 3. 15. and 22. 18. Cal. 3. 17. Life and immortality is brought to light through the Gospel 2 Tim. 1. 10. The mystery of Iniquity having gotten very much footing in the World by confounding the Covenants making them all but one and not distinguishing according to the truth thereof Much of Gospel-truth relating to the Church here in this World hath been clouded thereby as well as the Glory that is to come as likewise many dangerous Errors proceed therefrom so that it 's no marvel that the great Judgments threatned to come upon the professing part of the World in the latter days is for breaking the everlasting Covenant Isa 24. 5. That the Kingdoms of this World are given to the Princes and Powers thereof as subordinate unto Christ until he come to take to himself his great Power and to reign at which the Nations will be angry because they must then be judged Rev. 11. 17 18. and that it is the ordinance of God and duty of his People to be subject to them in all lawful things of worldly concern Rom. 13. 1 2 3. 1 Pet. 2. 13 14 15. and patiently to bear and suffer whatever they meet with from Men for the name and sake of Christ till that day come Act. 14. 22. 2 Thess 1. 7. Jam. 5. 7 8. Thus have I endeavoured to give a brief account of my Faith in the great matters of the glorious Gospel of the blessed God And if I must be accounted by some an Heretick herein I hope I shall gladly bear it for the sake of Christ my dear Lord till the great day of decision come when all Mens Faith and Works shall be made manifest of what sort it is and then every one that hath been right for God shall have praise of him and so I shall conclude this with these following Scriptures 2 Pet. 3. 11. Seeing then that all these things shall be dissolved what manner of Persons ought we to be in all holy conversation and godliness Vers 14. Wherefore beloved seeing ye look for such things be diligent that ye may be found of him in peace without spot and blameless Isa 32. 4. The tongue of the stammerers shall be
it having filled the World with iniquity and contention for many generations if it might now have its end God will have the Glory and Men the advantage Thus according to the advice therein having as prudently as I could and according to the best light and understanding that God hath given me herein considered and pondered this matter and have herein given a very brief account thereof to the intent that it may be a word of warning to all to beware of being corrupted thereby and that the asserters thereof may speedily repent and blot it out of their Creed and I pray the Lord to grant them Grace so to do Amen If any should be inquisitive to know my thoughts about the eternal Decrees and Providence of God I Answer 1. My desire is not to have any thoughts of God or of his Decrees but such as are holy and honourable to his Name which that it may so be 2. I dare not think of any Decree in God that is contrary to his holy Name and Nature nor in it self distinct from sin as the cause contrary to the good of Men nor contrary to his holy Word his revealed Will and Law of Grace to Men if I should I must therein make null and void all his Word or at best render it uncertain and so no ground or rule of Faith 3. That his revealed Will both in his Precepts Promises and Threats is his decreed Will opened revealed and made known to Men in his Word Act. 20. 20 27. 4. That all his own Works of Creation Preservation Redemption by Jesus Christ and effecting the Restitution and World to come with all the means tending thereunto was decreed by him Act. 15. 18. Ephes 1. 11. but not all nor any of the Sins of Men. 5. That there is nor never was any secret Decree or Will in God contrary to his revealed Word and Will made known to Men in which our safety is assured Mal. 3. 6. 6. That it 's my concern to desire and endeavour to know his revealed Will and it to believe and live to him therein assuring my self there is no secret Will in God that is contrary thereunto Deut. 29. 29. But I believe it to be an Abomination to be abhorred to believe that all the actions of Angels and Men are the conception and birth of the eternal Decree of God All that is good being of and from God and all the evil acts of Sin being of and from the Devil and Men themselves and the evil of punishment from God as the just and righteous reward of punishment or wages of Sin 2. And as concerning Providence 1. That God by his Providence ordereth and governeth all things well and that Afflictions come not to pass by chance or fortune as Men usually understand it but by the over-ruling hand of Providence Job 5. 6. and that by the same over-ruling Providence all the afflictions of his People shall work for their good Rom. 8. 28. And that though God decreed not the sinful acts of any no not the Jews crucifying Christ nor Judas betraying him nor Joseph's Brethren selling him to Aegypt yet he foreseeing they would do it left them to the libertiy of their own wills in the matter and by over-ruling Providence brings about his own designes thereby to his own praise but that Providence hath an over-ruling hand in the Sins of Men for accomplishing thereof according to his eternal Decree any otherwise than by bare permission and over-ruling thereof as before I said I protest against as most unholy to imagine To conclude Let the Reader prove all things and hold fast that which is good 1 Thes 5. 21. Rom. 12. 9. Abhor that which is evil and cleave to that which is good Phil. 4. 8. Finally Brethren whatsoever things are true whatsoever things are pure whatsoever things are of good report if there be any vertue if there be any praise think on these things FINIS These Books following have been lately printed for the Author Thomas Collier 1. THE Body of Divinity or a Confession of Faith being the Substance of Christianity containing the most material things relating both to matters of Faith and Practice 2. An Additional Word to the Body of Divinity being the Substance of Christianity added on special occasion about the Doctrine of Election Universal and special Grace Being an Essay for Peace and Union amongst all the Sons and Daughters of Peace 3. A sober and moderate Answer to Nehemiah Cox's Invective pretended Refutation as he saith of the gross Errors and Heresies asserted by Thomas Collier in his Additional VVord VVherein his Refutation is examined and found too light