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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

are a shadow of things to-come but the Body is of Christ that is He is the Substance of these Things and we are to have it in Him Here like-wise it will be said That the Apostle intends the other Jewish-Sabbaths not that of the Seventh-Day to which I say 1. That it seems strange for the Apostle to speak thus at large yet designe to keep up the Sabbath-Day 2. It clearly appears That all the other Sabbaths are included in that of an Holy-Day and the New-Moon For in these the Apostle gathers in all the Jewish-Observations both of Meat and Drink and Dayes and by Sabbath-Dayes or Sabbaths intends alone the Seventh-Day Sabbath and this appears 1. New-Moons were a distinct Service to be performed constantly Num. 28. 11. 10. 10. Holy-Dayes were other Feasts commonly called Holy-Convocations Lev. 23. 4. through-out and some of them were sometimes called Sabbaths like-wise But for the Seventh-Day Sabbaths they were commonly called Sabbaths and Sabbath-Dayes in the Old-Testament as they are in the Text Col. 2. 16. So Exod. 31. 13 14. Lev. 19. 3 30. and 23. 38. 1 Chron. 28. 1. with multitudes moe to the same Effect But in the last it distinguisheth as the Apostle in the Text Sabbaths New-Moons set Feasts The Apostle saith Holy-Daies New-Moons Sabbaths By all which it appears that by Sabbath-Dayes is intended the Seventh-Dayes Sabbaths and Heb. 4. 3. For we which have Believed do enter into Rest that is into Sabbath 7thly And after all this Having given so many Hints of Liberty about it and of its Cessation and so to leave it and not any further to open his Mind about it to let us know that notwithstanding he thus spake yet he intended that the Seventh-Day should be kept as a Sabbath still I say Can we imagine that both Christ and the Apostle should leave us thus in the Dark in this so weighty a Matter if still to be continued That which was so plainly Stated so often Repeated and Inculcated in the Old-Testament when in force and nothing at all in the New but so much to the contrary if it had been to be observed Surely I cannot I dare not think it 8thly and lastly From the Whole I conclude That we have no ground in the New-Testament to observe the Seventh Day Sabbath and therefore Men have no ground to separate from their Brethren that cannot follow them in this Matter And I hope this will be of use unto them at least to moderate them and to Repent of the Breaches made on this account that if their Faith continue herein they will have it to themselves And as for the Gospel Day of Publick-Worship for the Church I must own the first Day of the Week though not as a Sabbath by Virtue of the Fourth-Command which only requireth the seventh-Seventh-Day but as the gospel-Gospel-Day of Worship it being the Day of our Lord's Resurrection and so the first Visible-ground of Hope for the new restored-Restored-VVorld and from the Grounds ordinarily stated in this Matter and by my self in a small Tract about the Sabbath on which account I shall forbear to speak any further about this CHAP. IV. Treateth of Marriages and whether Church-Members may Marry with such as are not AS touching this matter viz. The Marrying of Church-Members with those that are not so this being made by some a ground of Separation I do acknowledg that it's a desirable thing to keep within the Bounds of the Churches in this matter Or for every Opinion and Profession to Marry with such as are of the same Societies it 's most likely to tend to Peace But to make the contrary a matter of Fact so as to separate Persons from their Societies who fail in this matter or to separate from Churches who see not the Way clear to do the like I see no Scripture-ground For Church-Censures being of high concernment may not be executed but for great and wilful Transgressions being the Breach of some known Law of Christ and willfully persisting therein And all that is or I suppose can be said in this matter seems not to amount to so much And it 's of weighty concernment to do a thing in the Lord's Name without His Authority Tender Consciences dare not do it 1. The Old-Testament-Scriptures stated in this matter seem to come short of a New-Testament-Law and that for these Reasons 1. Because the Church of the Old-Covenant was the Natural Seed Marriage being a matter of Natural and Worldly Concernment though God's Ordinance it was to preserve them from mixing with the Nations in the way of Generation they being accounted the Holy-Seed Ezra 9 2. 2dly and probably Because Christ was to come of the Seed of the Woman which Line was to be in the Church from the first Promise Luk. 3. 23. to 38. Though that Line did admit of mixture sometimes through infinite VVisdom for gracious ends as in the case of Ruth and probably some others yet without Rule though not without the Divine designe therein the Lord did not only herein preserve them from mixing with the Nations but from mixing with the same Tribes in Marriage for politick ends Num. 36. 6 7 8. which probably might be one end of forbidding them Marriage with the Nations But 3dly The special Reason rendred was The Danger of Inconvenience that might follow viz. They might be drawn a way to serve other Gods Deut. 7. 3 4. and so The Anger of the Lord be kindled against them Not simply for so Marrying but for being drawn away thereby to serve other Gods The Lord did bear with it where and when He pleased without Reproof when they were not drawn away thereby Num. 12. 1. 7 8. Act. 16. 1. True it is there is the same danger still of being turned away from the Truth and therefore Christians ought to be very careful herein 2dly Come we to the New-Testament and we have no positive Law stated in this matter The Scriptures urged reach not the case in hand as Luk. 17. 26 27. I verily think it 's a great mistake in those who think that Christ there speaks of unlawful Marriages or of the sins of the last Dayes but rather discovers the state of the World as not expecting His Coming that as a snare it will come upon them when they are not aware And 2. Cor. 6. 14. clearly relates to Fellowship on a Church-account and the Churches Concernment not to mix with Idolaters or false Worshippers in Religious-Worship and nothing at all of Marriages Neither does 1 Cor. 10. 8. Act. 15. 29. Rev. 2 14. at all reach the case in hand only that 1 Cor. 7. 39. seems to have something of this Matter in it The unmarryed Woman being a Widdow is at liberty to be Marryed to whom she will Only in the Lord Yet whether to understand the words Only in the Lord to intend only with a Church-Member is the great Question which some cannot so easily pass over but rather

intend the Baptism of Gifts as one which I dare be bold to say no men on Earth have So that if there be a Baptism among these beginning-Things which no man on Earth hath attained and the end of the Apostles Laying on of Hands was in order to this Baptism and no man can attain it without the Gift of God and yet there is a Church in present being without it So may there be as truly a Church without Laying on of Hands which was in order to it for the Form adds nothing without the Power especially in this case where the Formal Act was used only in way of Power And for Persons to lay on Hands to such an end who have not the Gifts themselves seems altogether Scriptureless and Reasonless And what is said in this Matter of the Judgment of Authors both Antient and Modern proves nothing it being known that the Apostacy was enter'd timely into the Church and hath made so great an alteration and change from the Primitive Rule and Power that although there is something like the Truth yet the true Form and Power of Truth is lost The Lord help His People that in their coming out they bring away none of Babylon's Devices with them which I greatly fear they are too much inclined unto But to conclude this Matter From all these Considerations I must say That I dare not meddle with this having no Authority from the Lord for it I cannot do it in His Name without His Authority lest my Act should be of the same kind as those Act. 19. 13 to 16. These Things have I minded in general not medling with particular Answers to any Man's Arguments for it Not doubting but if what I have said be seriously considered it may set a stop on the Spirits of those who have prosecuted this Practice to Separation from their Brethren and caution others that they be not over rash in rushing into this Extream So that it 's Issue may tend to and effect Peace which is all my Design in this Matter CHAP. III. Treateth on the Seaventh-Day Sabbath OThers make a Breach and Separation about the Seaventh-day Sabbath supposing that to be the Day and the only Day commanded of God for Gospel Rest and Worship and hence make a Breach and Separation from all that are not of their Opinion in this Matter And in what I shall offer to Consideration in this Case I shall not meddle to Answer any Man's particular Grounds for it because it 's not Controversie I design but Healing I shall to this end present some weighty Considerations about this Matter which if well weighed may if not Answer all moderate the spirits of those who are so high in prosecution thereof and caution others of being too forward in rushing thereinto which is my only Design in writeing This. First then I offer This that the Seventh-Day Sabbath was nor is no Moral Precept but an instituted Ordinance of God and so subject to be changed at the Will of the Institutor or have an end as all other meerly instituted Ordinances are I know there are varieties of Opinions about the meaning of the word Moral but that which I intend is in two Things which is enough for the Case in hand 1. If Moral it must be so as the Law of Nature viz. That which Man by Nature with the teaching of the Works of God without any other Revelation or Institution might attain unto Man by Nature with those Helps might and did come to know that there was a God Rom. 1. 19 20 21. And so by the same Light and Law might know that this God must be worshipped that there must be time for that Worship but that this time must be the Seventh-Day was not written in Nature's Book and therefore in this sense not Moral And that it did not teach the Seventh-Day Sabbath not only Reason tells us it could not but it 's evident it did not teach any the Knowledge of the Sabbath either good or bad in the World till it was instituted by God and commanded as I shall in its place demonstrate Or 2. It must be Moral as perpetual and that it cannot be For there will be no Keeping of seventh-Seventh-Day Sabbaths in Glory but it shall be all one perpetual Sabbath to the Lord Heb. 4. 9. 11. of which the Seventh-Day Sabbath was a Type vers 4 5 6. Col. 2. 16 17. but all the rest of the Precepts are perpetual and our being perfected therein will be our Perfection in Glory relative to Purity Quest If it be not Moral Whence is it that it 's set among the Moral Precepts Answ Because though the Day and Time in it self was not Moral in either of these Senses but Instituted yet there was something in and about it which was Moral and is Perpetual that is the Worship of God that is Moral though as to the manner thereof differing according to the Will of God but the Day and Time was an Institution As like-wise the Rest for Worship and the Rest in Glory prefigured by the Rest of the Sabbath was and is Moral and shall be Perpetual 2. It is very probable that the Seventh Day Sabbath was neither Instituted nor Observed nor known in the World before it was Given by Moses Exod. 16. 23. and 20. 8. The Reasons hereof are 1. Because we find it not mentioned till this time which would be 1. Improbable that such a thing as this if it had been known or practised should never be mentioned till this time in the space of two thousand and five hundred Years the Saints and their VVorshipping-God being so much spoken of during this time It is enough for us to deny where is neither Scripture nor Reason to the contrary 2dly It is uncertain whether it was the Seventh-Day from the Creation that God commanded For it 's plain in the Institution Exod. 16. 5. 22 23. that it was the Seventh-Day numbered from the First-Day that the Manna came down from Heaven VVhether that was the Seventh-Day from the Creation is yet to prove And most evident it is that it was not known to the Jewes before this time which was the first Institution thereof Exod. 16. v. 26. 29. 3dly The Sabbath was Given on no Moral but particular peculiar Grounds though to Moral ends viz. The VVorship of God and may be performed on any Day That the Grounds or Reasons of the Institution were particular and peculiar to that People viz. for Remembrance of what God had done for them and so peculiar to that People only Deut. 5. 15. in which is the Reason of this Institution which like-wise proves that it was not Instituted before It was for Remembrance that they were Servants in the Land of Aegypt and that God brought them forth and gave them Rest from their Bondage in that Land Therefore the Lord thy God commanded thee to Keep the Sabbath-Day And Ezek. 20. 12. More-over I gave them my Sabbath to be a Signe

it is universal and carryeth in it universal grace so it is absolute and inconditional and shall be accomplished without any terms on mans part to be performed and on this account only needeth not to be Doctrinally Preached in the hearing of all men though it is granted that its more of grace where it is Preached and most of all where it s effectually believed and obeyed Heb. 5. 9. 9. 15. 2. The Gospel hath been and still is Preached to the whole world by the works of God and his common goodness to men Psal 19. 1 2. Rom. 10. 18. Psal 145. 8 9. Rom. 2. 4. And it hath been and is Preached to the whole Creation not only by the works of God but by the doctrin of the Gospel as before I shewed 3. Though there is no other name given under Heaven among men whereby they may be saved Act. 4. 12. yet we must own that many have been and may be saved by that name that never heard of him so could not have Faith in him for we may not suppose that any shall dye the second death for not believing in the Son of God as Crucified that never heard of him Rom. 10. 14. And we must likewise understand that there hath been a sufficiency of Teaching under all the Ministries of God to the world to bring them to the knowledge of God and so to Salvation by that name though unknown to them and to leave all others without excuse which could not be were there not a sufficiency of teaching therein Rom. 1. 19 20 21. and 2 1. Though all the saved ones shall know at that day that their Salvation was and is accomplished by the Death and Resurrection of Christ Phil. 2. 10 11. Rev. 5. 13. If every Knee shall bow and acknowledge the Lamb slain to be the Lord to the glory and praise of God then doubtless all the saved ones shall so do 4. If the great design of Gospel-preaching to the World is to make known the universal Love of God to men in the Restaurationwork and to gather in the Elect as the special gift to Jesus Christ into the Espoused Relation this work must be accomplished and the Gospel must come for the gathering in and Espousing of such to his Son where-ever they are Act. 18. 10. and 16. 6. 10. yet no ways derogating from his general grace If such as have not heard the doctrin of the Gospel may and shall obtain as certainly the salvation of the Gospel as those that live under it If they believe and live to God suitable to the Teachings they are under though not the same for degrees in the Espoused relation then they are not deprived of Gospel-salvation though some may be deprived of the doctrin of the Gospel for sin God being free in this matter and will shew mercy on whom he will for it must be granted that it is a degree of special grace where the doctrin of the Gospel of Salvation is sent For God in these things acts according to his will and will accomplish his designs in the world both of mercy and justice it s a degree of special grace where the Gospel comes it s more where its effectual to life yet to ballance this Grace where the Gospel comes not some may obtain more than some that may be saved under the Gospel so that God will justifie himself in all his dispensations to men so as sufficiently to leave the disobedient under all his ministrations without excuse that none shall have cause to complain in the great day of account and to save all upright-hearted ones under his several ministrations though the special saved ones are such as are espoused to Christ by the Word Spirit and Faith of the Gospel CHAP. III. Of Election and its place and use in this wonderful design of God in the Restauration and Redemption-work OF this I have spoken something too in my Confession of Faith or Body of Divinity but in this I shall speak a little more full and plain Election or to elect or choose from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture ordinarily imports to choose or to be chosen and as to the case ●n hand viz. Gods Electing or choosing it is to be understood either 1. Of a more general Election or 2. Of a more special 1. Of the more general Election viz. Of Gods choosing a people for himself to be his Church to worship him and to bear up his Name in the world distinct from other people under the profession of peculiar Covenant-relation to him and this holds true in the Churches both of the Old and New Testament 1. The Church of the old Covenant the natural Seed of Abraham and the Proselyted Gentiles were the Elected and chosen of God to be his Church and he made it their duty and priviledge to enter into and keep that Covenant and to worship him in that Covenant-relation and this was his more general Election and choice Gen. 17. 6. to 16. Deut. 4. 37. and 7. 6. and 10. 15. Isa 45. 4. Rom. 9. 10 11 13. and 3 1 2. 2. And among those there was a special Election and choice of those who walked uprightly with God in that Covenant Exod. 19. 5 6. Psal 4. 3. and 34. 11. 15. and 37. 18 19. Rom. 9. 27. and 11. 4. There is likewise a general Election in the Gospel that is all that do believe and obey the Gospel they are the Elect Church of the Gospel and are reputed the New-Covenant-People and Church of Christ and it s their great concernment to be sincere to God therein and so to persevere in the Faith and Obedience of the Gospel as to obtain the end and of whom we are bound to hope that it will be so Phil. 1. 6 7. Yet out of this Elect Church of Christ its possible that many may fail of the grace of God and so come short of the glory of the Covenant Heb. 12. 15. The Church thus considered as the Elect Church of God visible in the Gospel we may and must understand in these and the like Scriptures Matth. 28 19 20. which is the Commission of Christ for stating and constituting the Gospel-Church and worship of God therein with the promise of Christs presence with them in their walking according thereunto and to whom is the Promise of Salvation in their constancy in the Faith and Obedience of the Gospel Mark 16. 15 16. and it will be their great damage who come into the Church and afterwards fail of the grace of God 2 Pet. 2. 20 21. And the Church and Churches are thus considered as is apparent in the method of all the Epistles which includes all the Believers and Members as the called Ones of God and yet supposeth a possibility of departing from the Lord and the Church is thus considered Col. 1. 21 22 23. 1 Tim. 2. 15. Heb 3. 6. And that all that believe and obey the Gospel are

Faith continue in such things they may have it to themselves and not impose it on their Brethren on terms of Separation I hope the sober-spirited will come to see the little Grounds they have to make Breaches with their Brethren about these matters I heartily desire it may prove a Healing-Word to All through the Blessing of Him that hath dwelt in the burning Bush so as that it is not yet consumed I shall here give no further account of the Matter or Method of the following Discourse It 's very brief and hath waited an opportunity of coming into Publick for some Years but for some Reasons hath layn in silence till this time hoping that the preceding Discourse may tend to add something to this Essay for Peace I commit it All to the God of Peace praying His Blessing of Peace may attend it to all the Sons and Daughters of Peace Amen T. C. A Healing Word Or A Humble Hearty and Earnest Endeavour for Peace and Vnity c. CHAP. I. Of the Grounds and Bounds of Church-Communion MY Method in that which follows shall be 1. To state the Grounds and so the Bounds of Church-Communion according to the Gospel which is the alone Rule both of Faith and Practice The Grounds of Church-Fellow-ship or those Principles on which the Church or Churches of Christ should Ground and bound their Communion are most clearly stated in Eph. 4. 4 5 6. The reason why I especially fix on this Scripture is because it seems to be stated not only as an Argument to engage to the Unity exhorted to vers 3. but is likewise a Description wherein this Unity doth consist 1. Of the Unity of the Church it self There is one Body i. e. one Church which is the Body of Christ and of whom He is the true and lawful Head Lord and Law-giver 1 Cor. 12. 13. Which Church containes all true Believers in all Nations This is the Visible Church of Christ in the Visible Profession of the Faith of Christ according to the best of their Understanding and Knowledg of the Will of Christ their Head and Lord in His Word Though in this Church as thus considered some may miscarry and by their own Default come short of the Glory promised This Universal Church is thus described in the Text last mentioned and in vers 27 and in Eph. 1. 22 23. Col. 1. 18. Though this Church is gathered into many Churches and is in many Nations and it may be through Ignorance Pride Frowardness and misguided-Zeal separated into more Churches than need or ought to be and it may be some part thereof in Babylon still Rev. 18. 4. and others build Tabernacles before they are half way out yet the Church is but one Body in Christ the Head There is but one true Universal gospel-Gospel-Church in the World which is the Body of Christ and of this Church it is I do profess my self a Member And this Church is or should be gathered into particular Churches or Congregations walking according to the Rules and Laws of Christ their Head and Lord Holding Communion with Christ their Head one with another and with all Churches in the same Faith and Obedience of the Gospel And as for the great matters of Faith wherein the Churche's Unity consisteth it here followeth 1. In one Spirit There is one Holy Spirit that is one holy Spirit of the Father and of the Son by which this one Body the Church is Regenerated by the Word of the Gospel and united unto Christ the Head thereof Joh. 3. 3 1 Cor. 12. 13. and 6. 17. 2dly All are called in one hope of their Calling That is All hope for one thing to wit an Interest in the Grace and Glory of the New-Covenant Rom. 5. 2. Tit. 1. 2. Ch. 3. 7. And in 2 Thes 2. 16. it 's called Good Hope through Grace In which Hope it behoves them to be constant and stedfast to the End 1 Pet 1. 13. 3dly One Lord that is One Lord Jesus Christ the Lord and Saviour of this Body the Church 1 Cor. 8. 6. and 12. 13. who purchased it with His own Blood Act. 20. 28. and to whom the Church is to be subject in all things as to Her lawful Head and Lord. Eph. 5. 24. 4thly One Faith that is That one Faith of and in the Gospel of which it 's necessary for all the Members of the Body to be principled in and includes all things necessary to be believed in order to Eternal Life with a suitable VValking thereunto 5thly One Baptism that is either 1. One of a kind One of VVater one of the Spirit and one of Afflictions Or 2. one of VVater unto Regeneration Act. 22. 16. 1 Pet. 3. 21. 1 Joh. 5. 6. which I take to be the one Baptism most probably here intended 1. Because-that Baptism in Water was commanded to be done after Believing and was alwayes so done according to that Rule Mar. 16. 15 16. Act. 2. 38. and 8. 12. 37. and so it 's stated in this place one Faith one Baptism 2dly Because the other Baptism i. e. of the Spirit and of Afflictions are so called Metaphorically and not properly Properly Water-Baptism is so the others are so called by way of allusion or likeness 3dly Because the Baptism of Afflictions may or may not be it 's no Duty or Ordinance for any man to throw himself into it but a Duty when lawfully called to it and esteemed as a Mercy to be delivered from it But as there is but one Baptism of Water so a Union herein is necessary to a right Church-Communion without which there cannot be in the Body of the Church one sort of Members ●nd so the Body cannot be one in the Head 6thly One God and Father of All who is above All and through All and in you All. Now where there is a Unity in these principal Things viz. One Spirit uniting this one Body one Hope one Lord Jesus one Baptism one God and Father of All c. there is a Ground for Church-Communion in all the things of Jesus Christ if other matters of Scandal in Conversation do not justly prevent Eph. 5. 5 to 12. Our Lord sums up the Fundamentals necessary to Salvation in a narrow Compass Joh. 17. 3. And this is Life Eternal that they know thee the only true God and Jesus Christ whom thou hast sent which doubtless includes the Whole of Faith and Practice necessary unto Life Eternal And Mar. 16. 16. He that Believeth and is Baptized shall be Saved that is He that Believeth and Obeyeth the Lord in the Gospel shall be Saved of which Obedience Baptism is the first and an Usher to all other Parts of Obedience and that which by the Gospel-Law puts Persons under the Promise of Salvation and gives them a right to orderly Church-Communion So that I infer from the Premises That according to the Rule of Scripture and Law of Christ nothing should prevent those that are united in the Faith and

understand it to intend in the Fear of the Lord as His Ordinance And that 1. Because though the word in the Lord and in Christ do mostly intend in the Faith Profession of the Lord the word In the Lord is never spoken of a Second Person viz. When it speaks of any Person doing any Act as In the Lord it intends the same Person and not another So when it speaks of the Woman's Marrying In the Lord it intends her own Act and not the Person with whom she Marryeth That he must be in the Lord i. e. in the Church 2. Because there are other-like sayings in Scripture that must be thus understood viz. The Fear of the Lord according to Hi● Appointment and Ordinance as 1 Cor. 11. 11. Nevertheless neither is the Man without the Woman neither the Woman without the Man in the Lord In the Lord in this Place cannot intend in the Faith and Profession of the Lord For so Paul was without a Wife and perswaded others both Men and Women so to be because it brings not only Worldly Troubles but Distraction in Religious Things which clearly importeth That they might be without each other as in the Church and that to the best advantage on the Religious account But as v. 11 12. do fully explain They cannot be without each other on the Worldly-account for Procreation and maintaining the World which is God's Ordinance And to do it in the Way of Marriage is to do it in the Lord For the Woman is of the Man and the Man is by the Woman but both of God Taking and living together In the Lord i. e. in Lawful Matrimony and not in Adultery is to Marry in the Lord Heb. 13. 4. So Eph. 6. 1. Children Obey your Parents in the Lord It cannot import their Parents in the Church only then it would be a Law of Liberty and Disobedience to Parents out of the Church But In the Lord relates to the Children themselves to do it in the Fear of the Lord as His Ordinance in all lawful and rightful Things whether their Parents be in or out of the Church So Col. 3. 18. Wives submit your selves unto your own Husbands as it is fit in the Lord must be thus understood viz. of Wive's Submission in Lawful Things to their Husbands in the fear of the Lord and that to those out of the Profession of the Lord as well as to those in the Church 1 Pet. 3. 1. 3dly There are many Sayings in Scripture which seem to take off the force of what seems to be said to the contrary as 1 Cor. 7. 2. Let every Man have his own Wife and every Woman her own Husband He doth not limit to the Church compared with v. 13 14 where the unbelieving-Husband and the unbelieving-Wife are Sanctified to each other's use in that Relation And what is said in this matter is but a Supposition and no insallible Conclusion viz. That it intends such as were Marryed before Believing and urged from v. 20. Let every one abide in the same Calling wherein they were called This is but a Supposition and no undoubted Conclusion But v. 17. seems more proper to this case But as God hath Distributed to every Man or Divided which seems to relate most properly to the matter of Marriage it being God's Distribution whether the Husband or VVife be good or bad one in Mercy the other in Judgment And to this like wise agreeth 1 Pet. 3. 1 2. which fully cleareth That believing-VVomen had unbelieving-Husbands but whether marryed before Believing is unintelligible as to us unless by Divine-Revelation which now none can pretend unto 4thly Marriage it self is of Natural and VVorldly concernment and not Religious any other-wise than Eating and Drinking which is God's Ordinance and by Christians to be done in the Lord viz. in His Fear with Prayer and Thanksgiving 1 Tim. 4. 4 5. 1 Cor. 10. 31. Religion in both Parties adds to the Comfort of the Relation but not to the Being thereof That it 's of VVorldly Concernment in it self is clear not only from Reason but from the Scripture Luk 20. 34 The Children of this World Marry and are given in Marriage Though in some respect the Kingdom of Christ is distinct from the VVorld and is not of the VVorld and the Children of Light distinct from the Children of this VVorld Yet in this and in many other Cases as Eating Drinking Sleeping and in VVorldly Employments they are as the Children of this World and act as in the Faln-state though Grace directs them to a higher end in all 1 Cor. 10. 31. than they who are only the Children of this World do attain unto Yet Marriage both of good bad is a Worldly work performed by the Children of this World one with another to Worldly-ends as you may see Gen. 1. 28. 2. 18. 1 Cor. 7. 2. Which ends of Marriage Men Women only as so are capable to perform Neither can I be of the mind of those who judg such Marriages to be positively unlawful and sinful and yet that it is unlawful for such to be separated one from the other the grounds stated not reaching the Case For if it were so I do not yet understand How any Repentance for a Fact done contrary to the Law of God can be accounted true without Reformation How the Way can be made plain over this Block I know not 5thly The Case with us much differs from what it was in the Primitive Times all then of the Gentiles that were not of the Church were of the Idolatrous Heathens yet some Believing-Husbands had Unbelieving-Wives and some Believing-Wives had such Unbelieving-Husbands But now all profess Christianity and in a sense may be said to be Believers And in all the differing Opinions about the VVays and VVorship of God as Christians there may be some fearing God among All For God hath His People in Babylon Rev. 18. 4. And so 6thly Hence it comes to pass That some Husbands and VVives prove better and more comfortable Yoke-Fellows in that Relation that are not Church-Members than some that are though a shame and reproof it is to Church-Members that it is so And indeed some Church-Members become vile and wicked and worse Relations than is ordinary among the worst of Men which renders the uncertainty of Comfort to Christians in their Relations in this matter though both religiously rationally and ordinarily it may be expected better Yet I have seen as great disappointments on this account as of any by Marrying out of the Church Yet 7thly and finally I would not be mis understood by any For I judg it to be most suitable most religious most honourable and most likely for Peace and Comfort for all sorts of Opinions in matters of Religion to unite in this near Relation where Unity may be both religiously and rationally expected though I earnestly desire more Love among all Christians of differing Apprehensions and that Persons united in