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, etc.  
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 Doctrine, 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 itself 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 this 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 Volume 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 myself, 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 expressed, & 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 Unite 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 Truth's 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 judgement 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 Judgement.  

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 and discoveries, etc.   
THese things (I think) are all stated and cleared in the first Chapter, without all just occasion of offence; I shall not say much of the ungrounded Arguments against them, being as yet private, but what is necessary for the more full confirmation of the things as stated in that Chapter.  
1. That He is not the Son of God in the divine Nature only.  
My reason for this is, because the Scripture, no where (that I know) affirms him so to be; and for me or any other to affirm that which the Scripture doth not, must needs be unsound and unsafe. The Scripture, always, when it speaks of the Son of God, it is as he was in both Natures, God and Man; and hence its safe to say, that he was not the Son of God in the Divine Nature only.  
That which I shall endeavour to demonstrate from Scripture, is, that he is the Son of God only, as considered in both Natures, which is the second Exception; and if this be proved, than the first is true, (viz.) If he be the Son of God in both Nature's only, than he is not the Son of God in the Divine Nature only; and to prove that he is the Son of God in both Nature's only, the Scripture so presents him to us, and no otherwise; and as the Scriptures presents him to us, so ought we to believe him to be, and no otherwise; but that the Scriptures do thus present Christ unto us, and no otherwise, appeareth.  
1. The Scriptures that speak of Christ, as in the Bosom of the Father before time, speak of him as he came forth in time, 1 Joh. 1, 2. the same word it was, that was in the beginning with God, that in time was made flesh and dwelled among us, v. 14. and his glory was seen and beheld, which was not the Divine Nature only, that only was never seen nor beheld of any, Rom 8. 29. speaking of Christ as with the Father, in his foreknowing and electing grace to men, saith, That they were predestinated to be conformed to the Image of his Son. Here the Son is considered as at the bottom of Electing grace, and this surely must be before the world was; then let us seriously consider, whether it was as God only, or as Man only. 1. Not as God only, for this the Opposers will not grant; that as the Son in the Divine Nature only, he was the Firstborn among many Brethren, for so he could have no Brother, than it must be as God and Man, as in time he was made manifest, and as anciently so considered by and with the Father, as the foreknowing and predestinating Grace of God to men, though not so frequently made known by the name or title of the Son of God, till made siesh, but the word of God, 1 Joh. 1, 2. Psal. 33. 6. and Eph. 1. 4. God chose in Christ before the world was, and as Christ the Anointed, he was the Son of God, and the Son of Man: and is it possible for us to have right thoughts of Christ in this choice, and yet to suppose him not to be in any true Scripture-sence with the Father, as Christ the Son of God and Man in this choice? For he was not Christ in the divine Nature only, nor in human nature only; so to understand him, tends to Un christ, and so to Un-son him as truly as any notion whatsoever, Psal. 2. 6, 7. The same He, That was in the Form of God, it was, that took upon him the Form of a Servant, and was made in the likeness of Man. Where the Apostle speaks of him, as he was before, he was made flesh, and as when made flesh, and I think it was he that was, and is the Son of God, in both Natures, or else I know not of whom he speaks; not in the Humane Nature only; for so he could not be in the Form of God, and equal with him; nor in the Divine Nature only, for so he could not be in the Form of a Servant, and humble himself to Death; therefore it must be as the Son in both Natures, both before and after his Humiliation, it being the same He in both, 2 Tim. 1. 9, The Gospel grace, is that which was given us in Christ Jesus before the world began. Then surely Christ Jesus must be so considered as with the Father before the world began, or else the grace could not be given us in him before, 1 Pet. 1. 20. Who verily was fore-ordained before the Foundation of the World, but was manifest in these last times, etc.  
Let these Scriptures (among many) suffice to prove that Christ considered from Eternity was the same, as when manifest in time, relative to the Father, the same Son of God in both Natures.  
2. The Scriptures that foretell of him before he was come in flesh, so speak of him, as to come (viz.) as God and Man, Gen. 3. 15. The Woman's Seed that was to bruise the Scrpents' head, was not the Divine Nature only; for that only could not be the Woman's Seed; nor the Humane Nature only; for that could not bruise the Serpent's head, nor accomplish the work designed; therefore it must be Christ, God, and Man, as he came forth in time, Gal. 4. 4. Gen. 12. 3. with 22. 18. In thy seed shall all the Nations of the Earth be blessed. and Gal. 3. 8, 16. The Apostle applieth this Promise to Christ (personally, and not mystically, as some would have it) that is, all the Elect, or the Church of whom Christ is the head; then the Nations must come to the Church for the Promises, and the Church to itself, which is ridiculous, and contrary to the Gospel, 2 Cor. 1. 20.) Now if the Nations shall be blessed in Abraham's seed, which is Christ, than I must say (as I said before) this seed is not the Divine Nature only; this the Opposite will not grant, that the Divine Nature only should be Abraham's seed, nor could the Humane Nature only accomplish the promised Blessing to the world; therefore it must intent Christ the Son of God in both Natures, according to Gal. 4. 4. so Isa. 9 6. and Mica. 5. 2, 4. is the same.  
3. The Scriptures that speak of his Birth, declare him to be the Son of God in both Natures, Luk. 1. 32, 33, 35. the same that was conceived in the Womb, and born of the Virgin, was the Son of the highest, the Son of God; and was it the Divine Nature only that was born of the Virgin, and was the Son of God? I think none will affirm it; than it must be Christ the Son of God in both Natures, Chap. 2. 11. Unto you is born this Day, in the City of David, a Saviour which is Christ the Lord. Was he born a Saviour only as God in the Divine Nature; This I suppose none will affirm, nor only in the Humane Nature, for so only he would not be a Saviour, than it must be in both Natures; see the same Mat. 1. 21.  
4. As the Christ, the Son of God in both Natures, so was he in his life among men, John 1. 14. He was made flesh, and dwelled among us, and they saw his Glory, as the Glory of the only begotten of the Father, etc. 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 died for our sins, Rom. 5. 10. and 8. 32. 1 John 4. 10. Hence his Blood 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 die, 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 sense, is said to suffer Death for our sins, or we must all have died 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, etc. 1 Cor. 13. 4. Which Scriptures argue, that he suffered, and died 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 sense) 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 die; the Divine Nature vailing itself 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 died 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 Nature's only, as is most apparent; than 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, etc. and thus also the Jews understood him, therefore charged him with Blasphemy, vers. 33. And that the Jews did not mistake him in what sense he affirmed himself to be the Son of God; the Context doth plainly and expressly show, 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 intent, 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 intent, is apparent. 1. Because he spoke 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 spoke 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 Father's sanctifying and sending, etc. 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 sense 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 thyself God; they understood that he spoke of himself as Man, and not of his Divinity only. And this he made good, and not a word that they misapprehended 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 dwelled among us, and we beheld his glory, the glory as of the only begotten of the Father, full of Grace and Truth. This I have before cleared, it was the word made flesh, which was the only begotten of the Father. Whose glory they saw with their eyes, 1 Joh. 1. 1, 2. Which was not the Divine Nature only, that was never seen of any, otherwise than as personated in the Son of God, and in the Son of God, was conversive with men. So 1 John 4. 9 is as plain as the Sun when it shines, that it intends Christ the Son of God in both Natures; for it is the same Son, that God sent into the world to be a propitiation for our sins. And I think the Divine Nature only, was not the Propitiatory, or Peacemaking Sacrifice for our sins, And for Rom. 3. 25. it is a Question (and I think) too hard for any man (undoubtedly to resolve; whether that Scripture intends the Son of God, though it's generally so understood. 1. Because there is no mention of the Son, under that Name and Title. 2. Because the Wisdom here spoken of, is in the Feminine Gender, Her, and She, vers. 1. 2. and Ch. 9 1, 2. which is not proper to the Son of God, nor is he so described in the Scripture; but in the Masculine Gender, He and Him; therefore it may intent the infinite Wisdom of God, exercised in and about the works of Creation, rejoicing in the foresight thereof: or if it intent the person of the Son of God, it must be as God and man, as he came forth in time, for so is he called The Wisdom and Power of God, 1 Cor. 1. 24. And indeed the mystery and wisdom of God, is in the Person of his Son; and his works that have been, and are to be effected, have been, and shall be all done in and by him; in and by him is the manifold wisdom and power of God made manifest.  
2. The Text may be so understood, for the word Translated, brought-forth, is in the Hebrew form, Was I form. Else he could not be set up from everlasting; and wisdom seems to speak as personated in the Son of God, viz, Rejoicing in the habitable parts of his Earth; not of my Earth, which had been proper, if it had been the Divine Nature only; but the Son always exalts the Father, Joh. 5. 19 And no marvel that he rejoiceth in the habitable parts of his Earth, and his delights was with the Sons of Men, it being all made by him, and for him, Col. 1. 16. And Rom. 8. 32. Here they say he is called God's own proper Son, so the Greek word signifieth; and on this we are well agreed, for it is this proper Son of God that was delivered up for us all. I suppose they will not say the Divine Nature only was delivered up for us all, but it was the proper Son of God, He that was born of the Virgin, lived in the world, went about doing good, suffered death for Sinners, was raised again, and is ascended into Heaven, and shall come again from thence, to judge both the quick and dead, etc. This was the proper Son of God, who was delivered up for us all; or else I know him not, nor (I think) in truth any others, but talk of an unknown Scriptureless Son of God. And whereas they affirm him to be the Son of God in the Divine Nature, in opposition to the Human Nature, and that this distinction is usual in Scripture; If this were proved, their work (in this) were done. The Scriptures urged to prove it, are Rom. 1, 2, 3. and 9, 5. 2 Cor. 13. 4. 1 Pet. 3. 18. All which Scriptures plainly prove the contrary; it's Christ the Son of God, as in both Natures, that is spoken of in them all, as any judicious eye may discern; and Mat. 22. 42, 43, 44. and Luk. 20. 41, 44. He is David's Son, and David's Lord; the same that was to be David's Son, was his Lord; that was not the Divine Nature only, none will affirm that; and he it was that was his Son, that was his Lord, both the root and offspring of David, Rev. 22. 16.   

Quest.  
Whether to affirm that Christ is the Son of God only in the Divine Nature, in opposition to the Human Nature, and David's Son only in the Human Nature, do not unavoidably make two Sons in that one Person; one, only the Son of God; the other, only the Son of David? and whether this do not tend truly to deny the true Christ the Son of God? the Scripture letting us to know that there is but one Lord Jesus Christ, one Son of God and man, one Saviour of the world in one Person.  
Further, the Scripture lets us to know that Christ was considered as the Son of man, before he came in flesh; and then certainly, he that was so considered, as with the Father, must be the Son of God, and that he was so considered as the Son of man, as with the Father, before he came in flesh; to prove this, we have a cloud of Witnesses, Joh. 3. 13. & 6. 33, 35, 38, 41, 42, 51, 62. and 16. 27. 30. and 17. 8. 1 Cor. 15 47. Eph. 4. 9 10. Now if any dare to say, that in all these Scriptures that is attributed to the Human Nature, which is only proper to the Divine; let them say it, but I am not bound to believe it, lest I should believe a lie. I believe there is a mystery in the Son of God, such as we may never come to know; but what is meet for us to know, is revealed in the Scriptures, and we may not suppose that the Scripture-revelation of him is (designedly) to darken him to us, to call him the Son of man, and in the same words, intent him only the Son of God in the Divine Nature; it must needs be great boldness for any to affirm this.  
3. That he was the Word as he was God-Man, and Man-God. That which I said, & do still say, is, That the same Word and Son of God, God-Man, was made Flesh; that is, made in and of a Woman, born God and Man, him by whom the world was made, and nothing was made without him, pag. 33. and this I still say, because the Scripture saith it, The same Word was made Flesh, and dwelled among us, and they saw his glory, etc. which I explained before, with 1 Joh. 1. 1, 2. it was the same Word by which the world was made, that was made Flesh, and they saw his glory. It was by him (considered as Christ Jesus, the Son of God) that all things were made, Col. 1. 13, 14, 15, 16. and he is the Word of God still, Rev. 19 13.  
The reason rendered against this, is, Because the Word was from the beginning; the human Nature, not so. I say, that in a true Godlike and Scripture-sence it was so, because it was the Word that was made Flesh; and in some true Gospel-sence, Christ, as the Son of man, came down from Heaven, and out from God, as the many Scriptures but now mentioned do abundantly prove.  
And probably this mysterious Truth is so abundantly stated in the word of truth, because the Lord knew with what difficulty men would come to understand and believe, that Christ the Son of God is the same yesterday, to day, and for ever. Though it be a mystery too hard for us to understand how it is, yet not too hard for God; that his Son should be the same from Eternity, and yet in time to be made of the Seed of David, according to the Flesh, declared to be the Son of God by his Resurrection from the Dead. This is a mystery, that men & Angels may wonder at, and believe it, though we cannot understand the manner how it is; and it concerns us, Not to contradict it, because we understand it not; nor too curiously to pry into it, but believe it, because God hath said it; remembering that Christ hath a hidden Name that no man knoweth but Himself and Father, nor probably ever shall, Rev. 19 12. Mat. 11. 27. And herein lieth the wonderful mystery of the love of God to men, to have one to be his own proper Son, in his own Nature, and in our Nature, united, that we by Faith might be the Sons of God in him.  
4. That as God-Man he was a Creature, pag. 31. That which I there said, is, That he was considered as in his both Natures from Eternity, as the Son of God, Col. 1. 15. Who is the Image of the invisible God, the firstborn of every Creature; that, in this verse, and the verses before, he is spoken of as God-Man, for so he was a Creature, a Son, a wonderful one.  
Against this it is Objected, 1. That it is not said that he is the first Created, but the first born. 2. That it is not said, he is the first born of every Creature, as being one of them, etc.  
1. I do not say he was the first Created, but the first Born in God of every Creature, as he is said, Rom. 8 29. to be the first born among many Brethren.  
2. That he is spoken of as the firstborn of every Creature, as being one of them, is most clear and manifest, though he was last in manifestation, yet was first in order of nature and design; He that is Lord of all, must be before all; and this is it, is intended in this place, as the scope and sense of the words doth demonstrate, that he was the first born of every Creature, as being one of them, though infinitely more glorious than all of them. That this is it is intended, appears not only in that it speaks of him, the same, in whom we have Redemption by his Blood, v. 14. As having made peace by the blood of his Cross, v. 20. which was as Man, and so a Creature. But 2. From the same word being compared with v. 18. where he is said to be the first born of the Dead; it's the same word as v. 15. The first born of every Creature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first born, (or begotten) of the dead, as one of them that was dead, the first fruits of them that slept; so in the same sense, in the Creation-work, was he the first born of every Creature, as being one of them, The beginning of the Creation of God, Rev. 3. 14. 3dly. It appears from the reason of his being the first born of every Creature; that is, For by him were all things created, etc. v. 16. Therefore he must be the first born, he must be before them; and how he was before all things, even as he came forth in time, hath been already sufficiently cleared. 4. It will further appear, compared with Rom. 8. 29. where he is said to be the firstborn among many Brethren, which certainly must be as one of them, or else there is nothing in the words: So in this, must we understand him to be the first born of every Creature, as being one of them, or there is nothing in the words; but it's plain, that as Rom. 8. 29. presents Christ in Person, as at the bottom of Election, Redemption, and Salvation, so this presents him as at the bottom of the Creation.  
And that he was a Creature and the Creator too, is most evident, God and Man in one Person; for if he was a man, than he was a Creature, else he could not have died; if he was not a Creature, than he was no man, so that you may see whither such Un-scriptural Notions will lead; but to be the Creator & a Creature in one Person, is no more but the same, as, God & Man in one Person. The sum of all, is this, That he was the first that was begotten, or born in the Eternal Will and Bosom of the Father, and that as he came forth in time, God and man, the Creator and a Creature, in one Person, him by whom all was made.  
5. That this Creature God-Man made all things; and who durst to deny this, the Scripture being so abundantly full in this matter, that I need say nothing further to confirm it, the denial here of giving the Scripture the Lie, Col. 1. 15, 16. and Blasphemy against the Son of God.  
But the doubt is, that I allow Christ no more than to be a medium, or instrument in this matter: To this I say, that he was both a medium or instrument, and efficient cause and worker therein; as he is the medium in the work of Redemption, a Mediator between God and man, yet he that hath wrought forth our Redemption; So, it's the same in all his works, John 5. 17. Hitherto the Father worketh, and I work.  
6. That this word God-Man was made Flesh. This I have (in substance) already often answered, and from Scripture proved, that he that was the Word was made Flesh, Joh. 1. 14. But here (it seems) lieth the block in the way, Then he that was a Man was made a Man. The resolve is clear from Scripture, he that was God and man in God's Eye, was made so in our eye, when made, or manifested in Flesh, Phil. 2. 6, 7. Joh. 1. 14.  
7. That he is the Son of man in both Natures. I do not say that he had the nature of God from Man, or from the Woman, nor that the nature of man was the Nature of God, or that there was a confusion of Natures, but the contrary; but that the Son of God was born of a Woman, Gal. 4. 4. and so was truly the Son of Mary, and so the Son of Abraham, and of David, Luk. 1. 35. He that shall be born of thee, shall be called the Son of God; and this Son of God was the Son of Mary, the Son of Man, the Son of David, v. 32, 33. John 5. 22.— 27. The same that is the Son of God, is the Son of Man; and the same that is the Son of Man, is the Son of God; so not two, but one Son; therefore let not man presume to make two, or to dis-unite what God hath united. This great truth further appears from the promise of breaking the Serpent's head, to the Seed of the Woman, and the blessing to the Nations in Abraham's Seed; which Seed must be whole Christ, God and Man, else (as Man only) he could neither break the Serpent's head, nor make the Nations blessed; but whole Christ, the Son of God, is in God's account, and so in Scripture, called the Seed of Abraham, etc.  
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, implieth 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 itself against all gainsayers; 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 expressed, yet there is enough in Scripture to prove the truth thereof, as I there expressed: 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. Methinks 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 lieth 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 hereafter.    

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 befallen us all; under the sense 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 fallen 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 Mankind (which is included in the first); and in this sense he died for the sins of the whole world, and that because, Sin it was, that brought in Death, and a Curse on all mankind, Rom. 5. 12. and in a true sense upon the whole world, for man's sake that sinned, Gen. 3. 17, 18. Job. 15. 15. And that he died for all mankind, 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 intent the World in the largest sense, 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, etc. It's true, this intends the whole in the first sense, than it must be true in the second, relative to mankind, who is especially intended in the (all things): and to be a Propitiation is the same, an Atonement, a Peacemaking Sacrifice, not imputing Sin; and this is for all things, for all men, this we have likewise, Rom. 5, 8. 10. But God Commendeth his Love towards us, in that while we were yet Sinners, Christ died for us, v. 10. For if when we were Enemies, we were Reconciled to God by the death of his Son, much more being Reconciled, we shall be saved by his Life. Where this first Reconciliation is stated in the Death of the Son of God, while Sinners, Enemies; which relates not to the Reconciliation by Faith, but as a preparative thereunto?  
2. There is a special Reconciliation, proper only to Believers, arising out of the general; for, if the general Reconciliation had not been, there could have been no room for the special. The special Reconciliation proper only to Believers, we have plentifully declared in Scripture; but especially, I shall mention the two last, which proves it to arise out of the general: Col. 1. 20. is the Universal Reconciliation, and v. 21. is the special Reconciliation of Believers, which is not the same as the general, but arises out thereof, the first being Universal, and that which was passed in the Blood of his Cross; the second, i e. particular and special, is obtained at, and after Believing, you, etc. now hath he Reconciled: So likewise that Rom. 5. v. 8. 10. is the general Reconciliation, at, and by the Death of his Son, and that while we were yet Sinners and Enemies. The second and special is of our believing and cleaving to Christ in the Gospel, v. 11. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the Atonement; the Reconciliation: So it is in the Greek, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) There was a Reconciliation before, and now it is received, i. e. believed, and thereby one comes to have an interest in the special benefit thereof.   

Quest.  
In what sense may the World be said to be Reconciled to God, and to have sin not imputed?   

Answ.  
1. They are so far Reconciled, and sin not imputed, as to have the Gospel of Reconciliation truly tendered to them; sin shall not hinder the going forth of the Gospel, and tenders of Grace, and Reconciliation to the World, that whosoever do accept it, on the same terms thereof, might be reconciled and saved, Mark 16. 15, 16. 2. The world is so far Reconciled, and sin not imputed, as that it shall not hinder their Resurrection, and Restitution out of the fallen state, 1 Cor. 15. 22. Act. 3. 21. And the second death shall be for sin against the New Covenant and Gospel-law of Grace, for not accepting the Reconciliation and Salvation on the terms thereof, Joh. 3. 19  
3. There is in this marvellous Transaction, a more special design of Grace in the most special end thereof, viz. Christ died for the Salvation of the Elect, of his Church; and this is likewise as fully stated in the word of Truth, as the other, that They shall have the special benefit thereof: And this we have in such Scriptures as these, Joh. 10. 15. I lay down my Life for the Sheep, Eph. 5. 25. He also loved the Church, and gave himself for it; and on this account it is that Christ saith, Matth. 26. 28. This is my Blood of the New-Testament, which is shed for many, for the Remission of sins; for so it was shed on the account of special Grace, i. e. for Remission of sins to all, who believe and obey the Gospel; but of this I shall speak more in the next Chapter, about the matter of Election.  
Now the design of God in his Gospel-grace, by the death of his Son, being thus Universal to the whole world, in this threefold sense as hath been mentioned; Hence it is that the Gospel must be Preached to the whole Creation, because it shall all share in the Salvation thereof, according to the capacities and degrees determined: that the Gospel of this Salvation by Jesus Christ, is to be Preached to the whole Creation, see Mark 16. 15. The word Translated, to every Creature, is in the Greek, to all the Creation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to all the Creation, Col. 1. 23. is the same Word which was Preached to all the Creation under Heaven, which may be understood to be under God; which sometimes is called Heaven, Dan. 4. 25, 26. compared with Math. 21. 25. Luk. 20. 4. & 15. 21. It is true, it is especially to be published to men, who were concerned in the sin and fall; and they are capable to understand, believe, and obey it, and so to obtain the special benefit thereof.   

Quest.  
In what sense may the Gospel be said to be Preached to the whole Creation, seeing the greatest part of Men never heard it? and the rest of the Creation cannot understand it?   

Answ.  
1. In the first and general sense mentioned, it is, and may be truly Preached to the whole Creation: though they hear it not, nor understand it, the Doctrine of the Gospel Preaches it to all the Creation, and so should Ministers too, and thus we must understand, Col. 1. 23. For the Gospel than was not Preached in the hearing of all men, nor in the hearing of the whole Creation, yet it was Preached to all the Creation, according to the Commission of Christ our Lord; so that to Preach the Redemption and Salvation of the Gospel designed of God to the whole Creation, is in a true sense, the Preaching of the Gospel to the whole Creation; and Ministers do not understand their Commission, nor do their Gospel-office and work, till they so do.  
2. The works of God, do (in some true sense, though more darkly) Preach forth God and the Gospel too, to the whole Creation, Psal. 19 1, 2, 3, 4. and this the Apostle applieth to the case in hand, to be in a true sense a Preaching of the Gospel, Rom. 10. 18. The design of God in Commissionating the Gospel to be published to the whole Creation, being more apparently to make known his public and glorious design of Salvation; that so it might be more openly known, and be believed in the world than possibly the Works could declare, 1 Tim. 3. 16. and that so he might have a People made ready and prepared for himself, and for that glory, Luk. 1. 17. Rom. 6. 22. and 8. 23 And hence it follows, that  among the Sons and Daughters of men, do sincerely believe and obey the Gospel, shall have the special relation to God and Christ therein, and the special benefit and salvation thereof, Mark. 16. 15, 16. Heb. 5. 9 Rev. 22. 14.   

Quest.  
If Christ died for the sins of the World, and if God had a real design of good will and grace to all men in his general Love; Why then is not the Gospel Preached to all men? Whence is it that the greatest part of the World hath been, and still are, without the Gospel?   

Answ.  
The first and universal design of God in the death of his Son, being the restitution of all things, and the Redemption and recovery of all men out of the fallen state, as it is universal, and carrieth in it universal grace; so it is absolute and inconditional, and shall be accomplished without any terms on man's 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 doctrine of the Gospel, as before I shown  
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 die 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, wherever they are, Act. 18. 10. and 16. 6.— 10. yet no ways derogating from his general grace. If such as have not heard the doctrine 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 doctrine of the Gospel, for sin: God being free in this matter, and will show mercy on whom he will; for it must be granted that it is a degree of special grace, where the doctrine 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 balance this Grace, where the Gospel comes not, some may obtain more than some, that may be saved under the Gospel; so that God will justify 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 one's 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 privilege 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 Christ's 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 the New-Covenant Church of Christ, is so common and plain in the Scripture, as that (I suppose) it's scarcely doubted of any, 1 Cor. 1. 2, 3. 1 Thes. 1. 1, 4, 5, 6, 7. 1 Pet 2. 5. to 10.  
2. There is a second and special Election in the New-Covenant, and this we are likewise to understand to be two fold.  
The 1. are such, or some who were Elected and chosen of God in his Son before the World was, to the obtaining of the special grace and glory of the New-Covenant in the Restauration; and this Election was from the freeness of grace in God, without any respect to fore-seen Faith and Obedience, as the meritorious or deserving cause thereof, though this Election was to believe and obey the Gospel, and persevere therein unto the end, as the way to obtain the glory; and this Election we are to understand is intended in these and the like Scriptures, Eph. 1. 4. 2 Tim. 1. 9 Rom. 8. 29, 30. and we may rationally conceive (and that groundedly from the Scripture) something of the reason of this Choice or Election, viz. That the undertaking of Christ in the Restauration, might be assured, not to be in vain on the most special account; some were given to him by the Father, as a sure and certain reward of his gracious and glorious undertaking, Joh. 6. 39 and 10. 15, 16. And thus the Prophet, personating Christ seems to reason, Isa. 49. 4, 5, 6. and God answers that his Labour should not be in vain, and declares the work that was before him, and should be accomplished by him, in which, this of special grace and Election is included, the special Salvation both of Jews and Gentiles being assured there.  
2. The second sort of special Election in the Gospel is, All that do believe and obey the Gospel in Truth, persevering therein to the end, are Elected to be saved; and this Election is the same in substance as the first Election to the Church-state: only in this it differs; the first includes all that believe and obey the Gospel; this includes all that are sincere, and persevere to the end: and this likewise includes all the special Elect, even all that believe and obey the Gospel to the end; and the reason is, because all must obtain the Salvation of the Gospel in the same way, viz. of Faith, Obedience, and Perseverance, Matth. 10. 22. Of the Election under this consideration, viz. of all that do believe and obey the Gospel to the end, it's declared in these and the like Scriptures, Joh. 6. 40. & 3. 16. & 8. 31. Rom. 2. 7. Heb. 5. 9 Col. 1. 21. 23. Rev. 22. 14.  
And this second Election it is the Apostle seems most to adhere unto, both for himself and others, because the first is a hidden mystery, no man knows it: (In the first) it is God only that knows who are his. We know our Election by believing and obeying the Gospel, 1 Pet. 1. 10. The first we ought to believe, but it's the second that we must stand or fall by; therefore I said, the Apostle seems rather to adhere to this both for himself and others, as that wherein our assurance consists: 1. For himself, he builds not his assurance on special Election, but on constancy in the Faith, 1 Cor. 9 26, 27. 2 Tim. 4. 7, 8. 2. Directs all others the same way, viz. To look to their constancy in the Faith to the end, Rom. 2. 7. 10. Col. 1. 21.— 23. Heb. 3. 6. To prove that more may be saved than the first and special Elect and gift to Christ, I shall demonstrate from these following grounds.  
1. We may not so understand particular and special Election, as to derogate from the universal grace and love of God to all men; nor from the truth of the law of grace, which calleth upon all, and encourageth all, and promiseth life to all that do believe and obey the Gospel; which if we should so understand Election in the strictest sense, as to shut out all besides, it would tend to contradict the Gospel in the general tenders of grace to all, and so contradict a great part of the glorious and blessed Gospel of grace to men, and be a great stumbling-block in the hopeful way of Salvation, and a great discouragement to poor Sinners in their believing and obeying the Gospel; therefore (I say) we may not so understand the Decrees of God which are secret, as to make-nulls the plain declared will of God in the Gospel, 1 Tim. 2. 3, 4. but we are to Preach the Gospel, and to assure Sinners, that if they believe▪ and obey the Lord therein they shall be saved, persevering therein to the end; this is the Gospel law of grace, and Will of the Lord, Mark 16. 15, 16. Mat. 10. 22.  
2. Because the Lord himself makes this distinction, with suitable promises alike to both, i. e. He alloweth a latitude beyond the first and special Election or gift to his Son, with promise of life on the universal account of grace, Joh. 6. 37. There is first a description of the first and special gift; All that the Father giveth me, shall come to me. 2. An encouragement to all comers; And him that cometh to me, I will in no wise cast out: Him, that is, every one that cometh; for it cannot rightly be supposed, that him that cometh, etc. is a promise to the first gift, for they shall come, i. e. believe and obey the Gospel, and there is no doubt of their being cast out that are given, and shall come: But to prevent a doubt that might arise from the knowledge of the first gift, the second promise followeth to assure us, that the special gift no whit derogates from the freedom of universal grace; and v. 39 40. more fully confirms the same truth, v. 39 Christ states the first gift, [& they shall come]; This is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day; and v. 40. declareth the universal grace and encouragement to all, to believe and obey the Gospel; And this is the will of him that sent me, that every one that seethe the Son, and believeth on him, may have everlasting life, etc. And this agreeth fully with the general Promises of the Gospeli so frequently stated in the Scriptures, Joh. 3. 16. Matth. 11. 28. Isa. 55. 1, 2, 3, 6, 7. Rev. 22. 17.  
3. Suitable to this, are we to understand the Book of Life, mentioned in the Scriptures: 1. Of God's foreknowledge and Election to the special and espoused relation to his Son, Heb. 12. 23. Rev. 13. 8. and 17. 8. and 21. 27.  
2. It intends the Gospel Book of Life, in which is the Law of Life, and the Promises of Life to all Believers; it worketh Life, and propoundeth and promiseth Life on the terms thereof: this is the visible Book of Life, the revealed will of God about the matters of Life, and properly belongs to us as the revealed will of God; and we are not to suppose any thing in the hidden Book of Life, contrary to that which is revealed; and this Book of Life we must understand to be intended in these Scriptures, Rev. 3. 5. and 20, 12, 15. and 22. 19 All which must be understood to be the Gospel-book of Life, in which all Believers are written, and not the first Book of Life, for out of that none shall be blotted, Rom. 8. 29, 36. But out of the second Book of Life, many may be blotted, and lose their part therein, through their own default, Rev. 22. 19 And that it must be this Book that promiseth Life on the terms thereof, further appears; because among the rest of the Books, the Book of Life was opened, and they were judged according to the things written in the Books, i. e. how they had lived suitable to the Laws thereof; the Book of Election in the first sense will be no rule of judging by at that day; but the Book of the Gospel, and the Laws thereof, shall be the rule of judging by, to those that have been under it, 2 Cor. 5. 10. Joh. 12. 48. Rom. 2. 16. Jam. 2. 12.  
4. It appears that special Election is no ground to discourage any from believing and obeying the Gospel, that they may be saved, because we find not in Scripture, that any were discouraged on this ground among the many thousands that believed, both of Jews and Gentiles; yea, even of those that Crucified the Lord of Life; yet they stumbled not at this stumbling stone, but gladly received the word of Salvation, which discovers that they understood not Election to lie as any block in the hopeful way thereof.  
5. Lest any should say they understood not this of Election, and therefore could not stumble thereat: I answer; The Apostles understood it, and yet laid it not as any stumbling-block in the way of any, but did so Preach, and so Writ, as to encourage all Sinners to come in and obey the Gospel, that they might be saved, & Believers to abide faithful, as if Election was no hindrance to the Faith & Salvation of any, Act. 2. 40. 1 Cor. 9 19 to 23. and 10. 32, 33. Col. 1. 28, 29.  
6. and finally; The Scripture seems to import that many, yea, very many (compared with the first Elect and espoused relation) shall obtain some great privilege, though below that of Election and Espoused relation unto Jesus Christ; else what means that Psal. 45. 14. The Virgins her Companions, that follow her shall be brought unto thee; that is to Christ, where the only one Spouse is distinct from the Virgins her Companions; and that Song 9 6. where are multitudes besides the Espoused Relations of Queens, Concubines, and Virgins, blessing and praising the holy and happy estate of the undefiled Spouse, called chap. 5. 8. the Daughters of Jerusalem; so that there may be many Friends and followers that may come short of the Espoused Relation, and yet have a share at that day; and that Matth. 25. 1. to 12. seems to suit with those Scriptures, though the Lord and Bridegroom will say to the foolish Virgins, I know you not; that may be: In the Espoused Relation to go into the Wedding, he knew them; but as Virgins that had been his Spouse's Companions: or else what means our Saviour, Matth. 10. 41, 42. He that receiveth a Prophet in the name of a Prophet, shall have a Prophet's reward, etc. And he that giveth to drink unto one of these little ones, a cup of cold Water only, in the name of a Disciple (or because he belongs to Christ) Verily I say unto you, he shall in no wise lose his reward: See Mark 9 40, 41. and Matth. 20. 16. Many that are first shall be last, and the last, first; for many are called, but few chosen, i. e. chosen to the Espoused Relation, yet shall obtain some privilege, as the parable plainly imports: See chap. 19 30. Mark 10. 31. and else, what meaneth that of the first-fruits to God and ●o the Lamb, Rev 14. 14. if it do not intent the special saved Ones in the Election, and the multitudes that may obtain besides, according to the metaphor, as the Harvest to the first-fruits; so that the first-fruits imports multitudes besides: and further, it would be beneath the spirit and charity of the Gospel to allow no Salvation (during the old Covenant) to any in the world besides the Elect Church of the Jews, and contrary to the Scripture, Act. 10. 34, 35. or to allow no Salvation, now under the Gospel, to any among the Gentiles that have not heard of Christ; and contrary to the Scripture, Rom▪ 2. 14, 15, 16. Yet not that either can obtain the same Espoused Relation and Salvation as the special Elect Church and Spouse of Christ, which probably may be intended in the Church of the firstborn, Heb. 12 23. and may be the same, Rev. 14. 4. who are the first-fruits to God and to the Lamb; of which the Church in its militant state, and as Elect, is a resemblance, and a kind of first-fruits, Jam. 1. 18. Yet many of these may come short of this Glory.   

CHAP. IU.  
Touching the Power and Will of Man.  
Whether we may suppose it to be of capacity to believe and obey the the Gospel, so as to live thereby.  
THat there is a capacity in men (by the help of the means and ministeries of God, under which they live) to understand, believe, and obey the Lord therein, suitable to the means and ministry, will appear to be unquestionable; though without, and at a distance from all means and ministry from without, there is no capacity either of will or power in any man; but suitable to the means and ministry, there must be, and is a capacity both of power and will in all men; not but that the capacity both of power and will is of God, but that of him there is such a capacity in all men, that are men, (and not debilitated of the ordinary capacities of men) appeareth from these five following grounds.  
1. In that God hath stated it to be the bounden duty of all men (suitable to the means and ministry they are, or have, been under) to believe and obey him. That this is true, fully appears from Scripture.  
1. For the Gentiles, who had no other means or ministry but the works of God, which was the general ministry of God to the world, Psal. 19 1, 2, 3, 4. Rom. 1. 19, 20. God so far teaching thereby, as to leave the world without excuse, which clearly imports that God expected (as duty) a return from them suitable to the ministry they were under, which we may not imagine, if they had no capacity to perform it.  
2. The Jews, under the ministration of the Law, which was a higher and additional ministry, and suitably, it was their duty to believe and obey the Lord therein, Exod. 19 9 Deut. 6. throughout, with multitude of Scriptures of like import.  
3 Under the ministration of the glorious Gospel, he hath made it the duty of all men that come under the hearing thereof, to believe and obey him therein, Mark 16. 15, 16. Luk. 24. 47. Act. 17. 30. 1 Tim. 2. 3, 4. All which, proves a capacity in men to answer his will, or we must reflect on God; supposing that he requireth of men that which by his helps they can in no case perform, and so justify the saying of the evil Servant, Mat. 25. 24.  
2. It appears, in that he blames those under all his ministrations, that did not, nor do not, suitably believe and obey him therein.  
As 1. The Gentiles under the ministry of the Creation, Rom. 1. 21. to 25.  
2. The Jews, under the ministry of the Law, Exod. 32 7, 8, 9 Deut. 32. 15. to 19 Psal. 81. 11. and pitties them for their Rebellion against him therein, Deut. 32. 29. Psal. 81. 13. Isa. 48. 18, 19 Jer. 13. 27. Luk. 13. 34. and 19 41, 42.  
3. He blames Unbelievers under the Gospel, Joh. 5. 40. & 1. 11. Act. 13. 45, 46.  
3. It appears in that God hath threatened and executed, and doth threaten, and will execute Judgement upon all that have, do, or shall disobey him in his several ministrations.  
1. The Gentiles that lived (or do live) only under the ministry of the Creation, Rom. 1. 24. 26, 27. And will execute future Judgement upon them that live not to him therein, Rom. 2. 12.  
2. The Jews for sinning against him under the ministry of the Law, Leu. 26. 14. to 43. Deut. 28. 15. to the end; all which was executed for their disobedience against God: See Lamentations of Jeremy, with multitudes of other Scriptures that do confirm the same.  
3. Under the Gospel great wrath is threatened, and must be executed upon all under the Ministry thereof that do not believe and obey it; as also great promises are made to all that do believe and obey the same, Mark 15. 15, 16. 2 Thes. 1. 7, 8, 9, 10. Rom. 2. 7, 8, 9, 10.  
All which seriously considered, must needs tend to prove a capacity in man (with the helps of those Ministeries) to believe and obey the Lord therein, or else we cannot have right, honourable, and Godlike thoughts of him, to require, blame, pity, promise, threaten, and execute terrible Judgement on a people that in no case was able to help it; I know what it would render any man so to do in all rational men's understandings. Let us dread the having so dishonourable thoughts of God.  
4. It must be so, because the contrary leaves the Condemnation of sinners at God's door, which far be it from any sober spirit to imagine: for God to bring forth a glorious Ministration of Grace and Life to the World, & tender it to Sinners on such terms, as is impossible for them to perform, with the helps he affords, & to damn them for non-performance thereof, necessarily leaves a necessity of perishing without hope or help: So that if this were true, that men could not believe and obey the Gospel, where it comes simply from their debility and impotency, and the debility of the means afforded them for help therein, It could not be their sin; for it's no man's sin not to do what he cannot do, but what he can and might do, had he a will to do it. The contrary supposeth that God hath laid a necessity upon the World, to die the second death, whereas by sin men destroy themselves.  
This I am bold to affirm, as suitable to the holy Name of God, that he will damn no man for that which in no case he could not help, but  hath befallen man, or doth befall him, that he could not, nor in any case cannot help, it is his Affliction, but not his Sin, and such things shall never occasion the second death. It's true, the first death is come on all men by Adam's Transgression, they having the same original nature of sin and death, it's come into all men as a Judgement for the first transgression, but not as a sin to the second death.  
To instance in some particular cases, that what man cannot help, is not his sin, but his affliction. It's generally granted that it's not the sin, but affliction of those born naturally Idiots, or through natural distempers lose their senses, because they cannot help it: So likewise Sickness in itself is an affliction, not a sin. A man that hath a bad memory, he bewails it, and endeavours its help; it is not his sin, but his affliction. Damnation is the judgement of Gospel-unbelief and disobedience; yet those that never heard the Gospel, cannot be under this Judgement, because its impossible (without a miracle) that they should believe the Gospel; its (in some sense) their affliction and judgement that they have it not, but not their sin, that they believe it not, because they cannot, Rom. 10. 14.  
All men are born into the world with sinful Natures, commonly called original sin, because it is derived originally from our first Parents. Now this defilement of our Natures, though sinful, no man can help; therefore it is not their sin, but their affliction, and cause we have to bewail it, as our affliction, but not as our sin; so the Apostle doth, Rom. 7. 24. It is consenting to it which is the sin, Rom. 7. 15, 16. Jam. 1. 14, 15. When persons consent to covetous and worldly Lusts, to proud, envious, and disobedient Lusts, this is the sin that will usher in the second death; original guilt, and slain only brings under the first death, but not the second, as distinct from consent, (from which, God hath ordained a blessed remedy, if men were willing to improve the same.) This truth acquits not only Idiots, but all Infants (so dying) from the second death; whose debility is such, as they cannot help, relative to the defilement of their Natures, and incapacity to believe the Gospel; and therefore God hath given no Law unto them, and where is no Law, is no transgression; all which serves to confirm the matter in hand, viz. The ability that is in men to believe, suitable to the means and Ministry, without which they should not die the second death, which must be for wilfulness, and not for weakness; and likewise that the contrary leaves the Condemnation of the World at God's door.  
5. It appears, in that the true and righteous God expostulates the matter with sinful men, to convince both them and us, that his ways are equal and just, and sinful man's ways▪ are unjust and unequal, Ezek. 18. 25, 29, 30. and 23. 17. to 20. which could not be, if man had no power at all to eschew the evil which he forbiddeth, or do the good which he requireth; neither the one, nor other could be sin in man, had he no power thereunto; nor could it be just and equal in God to punish man for not doing that which he could not. In this, lieth the difference between Men and Beasts: they have no capacity to understand and obey; therefore God hath given no Law unto them; and hence it is that they do not, cannot sin; and they who deny any power in man to will, and to do the will of God, according to his Ministries; they render men to be but as Beasts; and God, as giving Laws to Brutes, which would not only be dishonourable, but unequal; therefore let us be more prudent than to have so dishonourable thoughts of God, who will let all men know in the end that in his Ministries he had to do with men capable to understand him, and suitably will he judge them in Righteousness, Act. 17. 31.  

Obj▪  
God made man upright, and he had once a power and will to obey him, and lost it by sin; therefore he may justly require of him, what once he gave him, though he cannot perform it.   

Answ.  
1. God doth not require under any of his Ministrations, the exercise of the power that is lost, but the power that is yet remaining; here lieth the great mistake in this matter: It's true, We are to suppose that Adam had a power in his perfect and sinless Estate to have yielded perfect obedience to his Maker, and that he lost, and that is not now required. But since the Fall, that which God requires, is sincere obedience under all his Ministries; he knew there could be no perfect obedience by reason of debility, through corruption of nature, but he knew that man might yield sincere obedience in Faith and Love, and in that hath promised both assistance and acceptance in his Son; (see this further cleared in the next Chapter, viz. He requireth sincere obedience) so that this objection falls and comes to nothing; for he accepteth us according to what we have, and not according to what we have not; and he will judge men at the last day, not for,▪ or by) their lost power in Adam, but for their own wilful wickedness, and not improving the power they have.  
2. The design of God in the Gospel, being the restauration of the World out of its fallen state; which design is founded in Grace, by Jesus Christ Crucified and raised again: And to suppose that God should make known a new design of Grace to men, to the World, to recover it out of its lost Estate; and for that end, to lay a new foundation, and to send forth his Gospel to call men to partake of the grace and glory thereof, on such terms, as no man on Earth had power to perform with the common helps afforded, is not only inconsistent with reason, but must necessarily render his undertaking in this matter successeless, and cloud the whole design to most of men.  
3. It's that which not only tends to frustrate the design of Gospel-grace to the world, but it tends to render the design of God in the Gospel to the greatest part of the world, to be rather a designed trap and snare, than a design of grace, to command men to Repent, believe, and obey the Gospel on peril of damnation (the second death) on their neglect or disobedience; and knew that in no case they could not, nor ever intended any such grace unto them, in any sense, is to have such thoughts of a Holy and Righteous God, as are uncomely for sober spirited Christians.    

CHAP. V.  
Some further Questions and Objections Answered, that are (or may be) made, about this matter.  

1. Object.  
THe Scripture saith that men by Nature are dead in Trespasses and Sins; What capacity then can be in dead men to obey the Gospel?   

Answ.  
1. Negatively, What we are not to understand in this matter. 1. We are not to understand that men by Nature are dead as a stock or a stone; this is a great mistake in those who thus think and speak, as if men were as dead and uncapable to believe and obey the Gospel as a stock or a stone, or as men that are naturally dead; this is a ridiculous and untrue imagination If you should see a man go to a stone and command him, and threaten him, and break him to pieces; because he does not obey him, Would you not think such a man to be besides himself? Therefore let us not retain that which tends to reflect so much on the Holy and Infinite, Wise and Righteous, God.  
2. Nor are we to understand men to be as dead (that is, as uncapable to believe and obey the Gospel) as the merely sensitive, irrational and brutish Creatures. For, so to understand it, tendeth to unman Man, and to equal him with the unreasonable Creatures, and little less than to un-god the infinitely wise and glorious Being.  
Secondly, Affirmatively, What we are to understand thereby:  
1. That all men by sin, are in a state of death; and that, natural, spiritual, and, without help, eternal.  
2. And, as in that estate, are under the sentence of death, and must die, Heb. 9 27. Rom. 5. 12.  
3. Were, and are, altogether uncapable to help themselves without a Mediator, and at a distance from the helps by God afforded, as I shown in the last Chapter. As suppose a man were born blind and deaf, such a one being uncapable of any Ministry from without, that might tend to reach his understanding, will, and affections, would be (without a miracle) uncapable to understand, believe, and obey the Gospel; but otherwise, men considered as men, are not so dead, but that in the use of the means and Ministries of God, they may (possibly) understand, believe and live, Act. 17. 24-27.   

Obj.  
There are many Scriptures that seem to speak the contrary, viz. That there is no such power or capacity in man by Nature, of willing and doing the will of God, so as to obtain life thereby.  
The first Scripture is, Joh. 6. 44. No man can come to me, except the Father which hath sent me, draw him.   

Answ.  
It's true, that no man can come to Christ without Gospeldrawing, which is the way in, and by which the Father draweth, as before I shown; and v. 45. Every one that hath heard and learned of the Father, cometh to me; and by the teachings of the Gospel, it is we learn and come to Christ. There are several Cannots in this matter, and all reach not to the positive debility of man to believe and obey the Gospel in the true sense I speak of. As 1. No man Can believe and obey the Gospel that never heard it, Rom. 10. 14. This being the way of God's drawing and working souls to himself, Mark 16. 15, 16. Jam. 1. 18. This is his way of drawing, Hos. 11. 4. and without this drawing, no man can come, Joh. 30. 31. And it's no more than what I say, that there is a capacity in man, with the helps that God affords, to believe and obey the Gospel, and without it there is no capacity.  
2. No man can come to Christ that will not come; and where the Gospel is published, there is no Cannot, without a Will-not, that's the Cannot that keeps people at a distance from Christ and Life; it ariseth from the 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 embrace 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 go. 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 knowledge 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 itself is ready to suggest, viz. forsaking Sin, the beloved Lusts, loving and cleaving to Holiness, strictness of Life, reproach for Christ, etc. All which, maintains a Will-not, and so a Cannot, 2 Cor. 4. 4. But there is no cannot arising alone from man's 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, than 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 Pity 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 sense) 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 administered 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 showing mercy to thousands, of them that love him and keep his Commandments, Exod. 20. 6. that is, in sincerity, not in perfection, for than 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 . 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 itself 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, etc.  
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, lose 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 Gospel▪ believers alike, which are the Elect in the threefold sense before minded; and might all obtain, were they sincere and constant to the end, 1 Cor. 12. 13. Psal. 10. 3. Yet of these, its possible that some may miscarry and come short of the glory of the Gospel, 1 Tim. 1. 19, 20. Heb. 3. 12, 13, 14.  
4. He will preserve all (who look to him, and live upon him) unto the Heavenly glory, Isa. 40. 30, 31. 1 Pet. 1. 5.  
5. And he will in the same way certainly preserve all the special Elect and chosen-ones, to the glory to come, Joh. 6. 39 Rom. 8. 39, 40.  
6. And after believing and obeying the Gospel, God usually giveth a greater measure of his Spirit to his people in the gifts and graces thereof, as a sealing evidence of their relation to him, Eph. 1. 13. Gal. 4. 6. & 5. 22, 23. and to empower them more abundantly to do and suffer what he calls them to, Eph. 3. 16. and 6. 10. and this our Lord would have his people to pray for, Luk. 11. 13. it being the promise of the New Covenant, Act. 2. 38, 39 From whence we may conclude, that after believing, Christians are (or might be) in a better capacity to live to God, than before; and therefore the Condemnation of such as do not improve this their mercy will be the greater, Matth. 25. 29, 30. 2 Pet. 2. 21.  
2. And as for the manner of the Spirit's working in the work of Gospel-conversion; 1. It's secret, & invisible, and therefore unaccountable, as to us, and is better understood by its effects, than in the manner of working; so that we understand it when he hath by the Gospel enlightened, convinced, and converted us to the Lord, 1 Joh. 3. 14. 23, 24 and 4. 6.  
2. In this great Work he always worketh in the Word of the Gospel by that means and ministry, and not without it: the Word and Spirit may not be separated, Joh. 3. 5. and 17. 20. Jam. 1. 18.  
3. The manner of the Spirit's working is not contrary, but suitable to our reason and capacities as men; it destroys not our reason and natural capacities, but helps our infirmities, against, and over those difficulties that tend to hinder us in believing and obeying the Gospel. As the Apostle speaks in the matter of Prayer, Rom. 8. 26. He helpeth our Infirmities, etc. so its true in all cases, the work of the Spirit, is to help our Infirmities, for it's we that do believe and obey the Gospel, and not the Spirit; but he helpeth us herein, and maketh us willing, Psal. 110. 3.   

Object.  
The Gospel-work of Conversion is called in Scripture, A Birth from above, Joh. 3. 3. a new Creature, 2 Cor. 5. 17. a being Created after God, Eph. 4. 24. Created in Christ Jesus, born of God, Eph. 2. 10. 1 Joh. 3. 9 By all which, the work seems to be more than helping our Infirmities.   

Answ.  
All these expressions (rightly weighed) amount but to the same thing; it is in all an inward disposition to Believe, Repent, and obey the Gospel; and this is the Gospel-work and duty of every one to be performed, and that on peril of Damnation, and that to which Salvation is promised, Mark 16. 15, 16. and Act. 16. 13. It is, To be born of the Word and Spirit, Jam. 1. 18. by which we become new Creatures in Christ Jesus. The new man, which after God is Created in Holiness and Righteousness; this He, in and by the Word effects, it helpeth us herein; for it's our duty, and so it's stated in the Scripture, as the matter likewise wherein it consists, that is, To put off the old man with his Lusts, and put on the new, etc. That is, to put off sin, and the sinful disposition, and to put on holiness; to be more unlike the World, and to be more like the Lord: This is the great Gospel-duty, and this the Spirit helpeth us to perform.   

Quest.  
Does the Spirit in the Gospel (where it comes) work in all alike? or May we suppose that He effects a more special work in some, than in others?   

Answ.  
This is a mystery known only to God, How far he worketh in men in this matter; yet something we may obtain from Scripture-light and experience too, herein, as I have before shown.  
1. That he works so far in all his Ministries, as by which they might obtain; and as to leave the Neglectors or Rejectors without excuse, Rom. 1. 20. Joh. 3. 19 Heb. 2 3.  
2. That he works Conviction in some that may not be Converted, Act. 24 25. & 26. 28.  
3. Others are wrought so far by the same Word and Spirit, as to believe and obey the Gospel so, as if they continue therein they shall be saved, Col. 1. 21, 22, 23. 1 Tim. 2. 15. Matth. 10. 22.  
4. Though the work be sufficient, by which all might obtain the end, yet he worketh differingly and giveth differing measures for differing ends, which are best known to himself, Matth. 25. 14, 15. and expects a suitable improvement of what he gives, or works, and will punish the neglect thereof, Matth. 25. 19 to 30.  
5. As I said before, His work in the special Elect is certain, and shall not leave them till it bring them to glory, Joh. 6. 39 Rom. 8. 29, 30. But these are only known in the Counsel of God, 2 Tim. 2. 19 We know our Election only by sincerity of Faith, Obedience, and constancy therein to the end.  
From the general Election some have fallen, and others may fall, and never obtain the end: and it's the great concernment of all, to look well to their standing, lest they fall, seeing we all stand by Faith, alike in the general Election, by the Law of the Gospel, viz. by our constancy and perseverance in the Faith to the End, without which we cannot obtain, Rom. 11. 20. Heb. 3. 6. and 4. 1. 11.  
Yet it behoves all true Christians to believe the truth of the Gospel, relative to the special gift and grace of Election, and the certainty of such to obtain; and likewise to believe the truth of the law of Grace to all that come under it, and the unchangeableness of the Love of God therein, to all that keep faithful with Him; and that nothing shall be able to make a breach or separation, unless we do it ourselves by sin, Rom. 8. 35.— 38. Heb. 3. 12. 1 Cor. 9 26, 27. And hence it is, it so greatly concerns us all to keep up our Watch and War, that we be not ensnared thereby, 1 Cor. 16. 13. Matth. 26. 41. Luk. 21. 36.   

Quest.  
May we not suppose that God fore-knew all that would believe and be saved by his means and ministries, as perfectly as those he gave as a special gift to his Son; and likewise those who would not believe? If so, it seems to leave the matter under certainty of foreknowledge, which is as certain as decrees (else not perfect); and so leaves all under certainty of Salvation or Damnation from Eternity, and so the case as hopeless to all that were fore-known not to believe (the foreknowledge being certain) as special Election, as generally held in the strictest sense, does render it.   

Answ.  
Though we are not to question the foreknowledge of God in this, or in any other matter, yet we are not to think of the foreknowledge of God, as either, 1. To derogate from his Gospel-Law of grace, that promiseth Life to all that believe: Or 2. So, as from thence, to suppose a necessity for any to perish; this is a foolish thing in men, to sore aloft into God's secrets, so as to contradict his revealed Will, which is dishonourable unto God, and pernicious unto Men. As some affirm that God decreed Adam's Fall before he made him; or at least, so far fore-knew it, as that it must be. That he fore-knew it, is without doubt; but that he decreed it, or so fore-knew it, as to necessitate it, is so far from having true, holy, and honourable thoughts of God, as that it layeth all the Wickedness and Plagues of the World at God's door; therefore we may not have such thoughts of the foreknowledge of God, as to lay a necessity on Man, to Sin and die. What God may do, in giving up to hardness of heart, as a Judgement for former sins, is another case, as in the case of Pharaoh, Exod. 1. 8. to 22. and 9 16. For this cause have I made thee to stand, (i. e. against God in his sin, because of his former sins and wrong, done to his people) and in the case of his own people, Joh. 12 39, 40.   

Quest.  
May we suppose that persons, who are Regenerate and born from above, may (possibly) fall from this state of grace?   

Answ.  
1. The Scriptures do not say, they may not, nor that they shall certainly obtain; but that, without Regeneration, (or the Birth from above) none can see the Kingdom of Heaven.  
2 We are to suppose all Gospel-Believers to be Regenerate, and then we may, and must suppose a possibility for the Regenerate to fall, or none can fall away.  
3. I know nothing stated in the Gospel Law of grace, as a duty in order to obtain the end, but that persons may obtain, and be supposed (possibly) to fall finally from, Joh. 15. 4, 5, 6. The truth hereof, will further appear if we consider;  
1. That the Gospel makes no difference, but warns all to take heed of falling, Rom. 1. 8. with 8. 13. Heb. 3. 12. & 4 11. Rev. 3. 11, 12, 13. which necessarily supposeth a possibility of falling in respect of us, without taking that heed; unless we will suppose all the Churches to be Unregenerate, which is contrary, both to the Word and Charity of the Gospel.  
2. They have all the same Faith and Love for kind; there is but one Faith which hath the same object, and is influenced by the same Spirit, which produceth the same effect, i. e. a good Conscience, even in such as fall from it.  
3. The Scripture supposeth that Persons may have the same Gospel-spirit in all its operations, and yet may (possibiy) finally fall from God, Heb. 6. 4, 5, 6.  
So that according to the Law of Grace, all that do believe and obey the Gospel, stand related to God therein, and nothing makes the difference: But, sincerity and perseverance shall be crowned, and Hypocrites and Back sliders must fall short, and meet with Condemnation, Joh. 3. 6. 13. Prov. 14. 14. Luk 9 62. And whatever special grace, and Divine assistance some do obtain in their perseverance, and preservation to the glory promised, it no whit lessens the duty or danger of the Disobedient, of Hypocrites and Backsliders, God affording a sufficiency of assistance, that all might obtain if they would, Luk. 13. 34.   

Quest.  
Doth not the Doctrine of Salvation by Jesus Christ (as in this it is represented) as generally tendered, viz. on terms of Faith, Repentance, and Obedience, and Constancy therein to the end (without which it cannot be had) tend to make null the New Covenant in its absolute and inconditional promises, and so cast a cloud upon the absoluteness of the New Covenant?   

Answ.  
No, in no case; for first, we must distinguish between the absoluteness of the Covenant, and its Ministry now in the imperfect state of the Church, in which its preparing a people for its perfect glory, and its ministration in the perfect state, and so suitably, of its promises. It's Ministry now in preparing a people for the glory, is on terms, without which they can never obtain the glory promised; this is so clearly stated in the Gospel, that I need say no more to confirm it. And as for the absolute and inconditional promises of the Covenant, if we apply them to the present state, we may not so understand and apply them, as to thwart or contradict the conditional, or to make them null; if we do, we are never like to obtain the glory: for no man on Earth can rightly claim a part in Gospel grace or glory, that hath not the terms thereof effected in him, Heb. 12. 14. Rev. 22. 14. We may not understand any absolute promises contrary to the law of Gospel-grace, and glory; the absolute promises are sure to none but such as are under the conditional, and so they ought to be understood, Rev. 3. 10, 11, 12. and 21. 7.  
2. We may look for, and believe-down, assisting grace from these promises, to preserve us to glory, and the Covenant in the perfection thereof, when come to glory; will be absolute in all its promises; it's absolutely true to all Overcomers, and administers power through Faith, to preserve us to the promised glory, 1 Pet. 4, 5. and then the Covenant will set all Overcomers above all fears of going out any more from God, Rev. 3 12. And this distinction between the imperfect and perfect state, the Scripture is full and clear in, Heb. 4. 3. For we which have believed, do enter into rest (we enter now, by Faith) v. 9 There remaineth therefore a rest unto the people of God: This is the Rest which is yet to come, and remaineth to be entered into; which Rest, as to come, admits of some doubt of entrance into it, because we are yet on the terms of entering, v. 11. Let us labour therefore to enter into that rest, lest any man fall after the same example of Unbelief; which supposeth a possibility, yea, and a danger to, of coming short, and that of those who now do enter by Faith, v. 1. and on these terms God keeps all his people, even the special Elect; and that too, for their safety and preservation to Glory, and that without any wrong at all to his Covenant of grace, or absolute promises thereof: but, as the sure way for the obtaining thereof, he lets us to know our Duty, and hath assured us that he will be faithful in his Word.   

Object.  
This asserts a possibility of falling from Grace, and so destroys the assurance and comfort of Believers.   

Answ.  
1. It doth no other than the Scripture doth; it's that of which the Scripture is full; I need not mention any more, it frequently presents us with a possibility of falling: Else those many and frequent Exhortations to the contrary are useless, if there were no danger, as also the examples of those that have fallen, 1 Tim. 1. 19, 20. 2 Tim. 1. 15. Heb. 4. 11. Else what means the Lord's appointing a Ministry in the Church to preserve it from falling, Eph. 4. 11. to 14. and, all to exhort one another, 1 Thes. 5. 14. Heb. 3. 13. were there no danger of miscarrying?  
2. We are to understand, that the Elect are only known to God, and that in this way of perseverance they shall be preserved to Glory; we know ourselves to be His no other way, but by our Faith and Constancy in the Gospel; this is his Gospel-Law of Grace, in which we have the witness of the Spirit that we are His  
And 3dly. It's so far from diminishing the Consolation of Believers (rightly understood) that it's the only sure way for Gospel-Consolation. For persons to pretend high Assurance, and strong Consolation in any other way, or from any other ground, than being under the Gospel-Law of Grace and Promises thereof, 'tis to deceive themselves, Jam. 1. 22. ad finem, 2 Pet. 1. 10. 11. So that it's so far from destroying the assurance and comfort of Christians, that its the only way of assurance and preservation to the Inheritance.   

Object.  
But this is supposed, to be the way to live in fear; and John saith, that perfect love casteth our fear.   

Answ.  
It doth concern us to live in fear; not only to fear God, to fear any sin against Him, but to fear our own deceitful Hearts, and naughty Natures, the Devils Temptations, and the World's Allurements; and this fear is that, without which we cannot be safe, nor expect to be preserved to the Glory to come, Rom. 10. 20. Heb. 3. 13. and 4 1.  
The 2d Scripture is Joh. 15. 5. Without Me, ye can do nothing.   

Answ.  
This Doctrine supposeth nothing contrary unto it; for 1. All the common Light, Understanding, and Reason, etc. that men have, is from him, He is the Light that lighteth every man, etc. Joh. 1. 9 And were there no more said in this matter, it is true, without Him we can do nothing. But 2. The Gospel leads souls to Him, where their help is; it's that which I say, There is no capacity or power without the Gospel, which unites souls to Christ, in whom their life is, Col. 3. 3. and where the drawing is, souls may come to Christ, and enjoy His power in their work and walk with God.  
The 3d. Scripture is Rom. 9 16. It is not of him that Wills, nor of him that Runneth, but of God that showeth Mercy, etc.   

Answ.  
1. Negatively: This Scripture doth not suppose that there is no power to Will or Run, but rather that willing and running will not do it. Nor 2. May we understand that it designs to take-off from all willing and running, in order to the obtaining of Gospel-Life: for, that is contrary to the whole scope of the Gospel, which commandeth all to Believe, Repent, & Obey the Lord therein; and the promises of Life are only to such, Mark. 16. 15, 16. Heb. 5. 9 Nor 3. May we understand, that the specially-Elect only, shall obtain, and that all others are debarred; that, though they Will and Run, all will be in vain: These are corrupt understandings of the Scripture, being contrary to the whole Gospel-Law, which commendeth and encourageth all to Repent, Believe, and Obey, with promises of Life to such, and threats of Damnation to the Disobedient, 2 Thes. 1. 7. 8, 9, 10.  
These I take as true and unerring Rules in the understanding of Scripture: 1. Not to understand any dark Scripture, contrary to the plain revealed Will of God in his Gospel-Law of Grace; this must needs be corrupt and dangerous. 2. Not to understand any Scripture so, as to contradict others, especially so as to contradict the Volume of the Book of God, and Law of Grace, as either of these senses, doth; yea, and contradict the Apostle, and set him against himself, who in this very same Epistle encourageth to the willing and doing of the will of God, and that in order to the obtaining of Life, with the danger of the contrary, Rom. 2. 4. to 10. and 8. 13. and 12. 1, 2.  
2. Therefore, 2dly. Affirmatively, we must necessarily understand that it tends to keep us, in our Willing and Running, to the right rule and right end in running; and therefore we may understand either, 1. That it is not our Willing or Running that can bring us within the compass of special Electing-grace; that being passed, in God's Will before the World was: or 2. That it condemns all Willing and Running without having respect to the Mercy of God in the Gospel, leaving out Christ and Grace; all such willing and running will be in vain. And most probably this is it that is intended; for this suits with the scope of the Gospel, Act. 4. 12. Eph. 2. 7, 8. Tit. 3. 5, 6, 7.  
Or 3dly. That it is by the Grace and Mercy of God in the Gospel that any do rightly will and run; Man by Nature, being so averse thereunto. So that it no whit derogates from the power to will and run, but regulates it to the right way of assistance and acceptance, that is, to God that showeth Mercy.  
And v. 8. He will have mercy on whom he will have mercy, and whom he will, he hardeneth.   

Answ.  
1. He hath let us know in his Word (as to his general Law of Grace) on whom he will have Mercy, viz. On all that do believe the Gospel, and cleave to him therein, They are and shall be the Vessels of Mercy, Act. 2. 38. and 3. 19  
And 2ly. This discovers the freedom of his will, relative to Sinners. After they have hardened themselves & sinned away their mercy, he is at liberty in this case, to soften in Mercy, or to harden in Judgement whom he pleaseth. And this the Scripture, from whence the Apostle taketh this Sentence, doth demonstrate, Exod. 33. 19 The people had all sinned away their mercy in making a Calf: God threatened to destroy them all, Moses intercedes for them: God is entreated, but takes the advantage of their sin, and exalts Mercy and Judgement; whom he would, he would pardon, and keep alive to go into the good Land, and whom he would, should not come there, Exod. 32. 34, 35. It's God's Prerogative, when he please, for former sins and abuse of mercy (as a Judgement) to give men up to a hardened Estate in sin; but still this stands as the firm and unchangeable Law of the Gospel, that he will have Mercy on all that do believe, and obey the Lord therein.  
And vers. 19, 20, 21. or what is elsewhere said in this Chapter, we must understand to the same purpose; it shows the power of God over Man, in his sinning state, (where all have sinned away their Mercy) to exercise Justice and Mercy on whom he please; not from his Eternal Will, without relation to sin and obstinacy, but as a punishment of former Rebellion, which in justice he might exercise on many, whom (probably) He will make Vessels of Mercy.  
To understand it otherwise, (viz.) That God will Damn whom he please, from his own Will and Power; and save whom he will, from his own Will and Power; let Men believe and obey, do what they will or can, it's all nothing; but he will (after all) have mercy on whom he will have mercy: and from his Power in his Eternal Will hath prepared some to Honour, and some to Dishonour, without any relation to sin or obedience, this tends not only to contradict his general Grace to Men, and the whole Law of Gospel grace, which promiseth Life to all that do believe and obey the Gospel, but indeed must put all to a loss; for, no man on earth can conclude (from this principle) but that after all his Willing, Running, Believing, Repenting, Obeying, Watching and Warring, he must leave all to the Eternal Will and Power, who, as probably as not, had designed him a Vessel of Wrath from Eternity. If it be Objected, I may be one of the specially Elected Ones; I Answer; And, it may be, not, and then you are gone for ever, if your assurance arise not from your being under the Law-promise of Grace, by believing and obeying the Gospel, but from the Eternal Will and Power of God, without relation to Gospel-Willing and Running, you destroy all Gospel-assurance, and Gospel-comfort of Christians.  
If you say, You are under the Law of Gospel-grace, the promise of Life by believing. I Answer: There you should be, and there is your safety, and the Controversy is over:  believes and obeys to the end, is a Vessel of mercy. Though God may (as before I said, as a punishment for former sins) make some Vessels of Wrath; and, to show the freedom of his Will in a way of Grace, make others in the same state, Vessels of mercy: yet this no whit derogates from the freeness of Gospel-grace, nor should discourage any in believing and obeying the Gospel, that they may be saved.  
Finally, and to conclude this: It's evident that the scope and drift of the Apostle in this Chapter, is, to discover the method of God both in the Old and New Covenants, relative to his Election (especially) to a Church-state. His Election in the Old Covenant, was to the Children of Promise, from v. 4. to 12. the Natural Seed of Abraham, yet said, not to be the Children of the Flesh, i. e. of Ishmael, Gal. 4. 29. but of Isaac, who was a Son of Promise, and so of Jacob, and not of Esau. So in the New Testament, the Elected Church is Believers both of Jews and Gentiles; they are the Children of the Promise, and Elected Church of Christ, and, continuing faithful in this relation, shall obtain the glory: and seems to be stated as a word of encouragement to the Gentile Churches of Believers; that though God had made the Jews his Elect Church, formerly, yet they should not doubt of the truth of his Grace to the Gentiles; nor the Jews present rejecting of the Gospel, be any stumbling-block in the way of the Gentiles: and, to take off this Stumble, he gives two Arguments, 1. That they did not all reject the Gospel, but many Believed, v. 6. and chap. 10. 1, 2. And 2. that God might in Justice harden them for their disobedience to the Gospel; that though they did Will and Run, yet it was out of the way of Gospel-grace, v. 31, 32. and chap. 10. 2, 3. So that the sum of all, seems to be, To take off discouragements from the Believing Gentiles that might arise, 1. From doubts of the reality of Gospel-grace to them, seeing the Jews were of old, the only visible Elect Church of God; and 2. That the Jews rejecting the Gospel, should occasion no temptation on the Gentiles to doubt the truth thereof; as also afterwards, to warn them not to insult over the unbelieving Jews: for, these were the temptations that the Gentile-Believers were liable to, Chap. 11. 18.  
The fourth Scripture is 1 Cor. 8. 14. The Natural man receiveth not the things of the Spirit of God, nor can he know them, because they are spiritually discerned.   

Answ.  
The Natural, Animal, or Sensual Man, doth not, cannot understand, viz. either 1. The Idolatrous Gentiles, that would not come to the Gospel-light, which is the Ministration of the Spirit: such did not, nor could not, receive the things of the Spirit: or 2. Such as were under the doctrine of the Gospel, and yet willingly hardened their hearts against it, Joh. 3. 19, 20. Satan, the Prince of the World, helping-on the blindness, 2 Cor. 4. 4. 3. The Spiritual things of the Gospel, are revealed in and by the Gospel, and all where it comes, should understand and believe it; but it's those only, that, by the Word and Spirit of the Gospel, do believe and obey it, that have this spiritual understanding. 4. There are degrees of glories in the Gospel-mystery, and there may (and must) be a growth in the understanding thereof after believing; and this is proper only for the Obedient, to be led by the Word and Spirit into the understanding of those Gospel-mysteries of grace and glory, which are above the understanding of all Unconverted persons, Eph. 1. 15. to 20. 2 Pet. 3. 18. So that it supposeth not any impossibility for the darkest and worst of Men to obtain light and life by the Gospel. That, is contrary to all Gospel-law.  
The 5th. Scripture is 1 Cor. 4. 7. Who maketh thee to differ? and what hast thou that thou hast not received?  
Answ. It's true: We have all from God, Natural parts and abilities; Christ, the Gospel, and Grace thereby to make us willing to perform its terms of life: it is He by his Gospel-grace that makes us to differ, or distinguisheth his Church from others; so that, it no whit derogates from the truth in hand.  
The 6th. Scripture is 2 Cor. 3. 5. Not that we are sufficient as of ourselves, to think any thing as of (or from) ourselves.   

Answ.  
It's true: As of ourselves only, we are not; distinct from Christ and Gospel grace, we are not, but by the helps afforded, there is power both to will and do the Will of God in the Gospel; there is power in the Disobedient to do what they have no will to do; and in Christians in many cases is a power to do more than they have a will to do, which is their sin, and will be their loss in the end, 2 Cor. 9 6. And in others, a will to do (in some cases) more than they can do, 1 Cor. 7. 18. and this will be accepted with God, as if what is willed were done, 2 Cor. 8. 12.  
The 7th. Scripture is Phil. 2. 13. It is God that worketh in you, to will and to do, of his good pleasure.   

Answ.  
1. It's the good Will and Pleasure of God, by the Gospel, to work men to will and do His Will therein; and this is that which seems to be intended in this place; for the Apostle exhorts them earnestly to do the Will of God, as the Text and Context doth demonstrate; therefore he intends not such a working, as of which they had no power or will to perform, but that as God (of his good pleasure) had by the Gospel wrought in them to will and do his will therein, they should improve the Grace received, and in which they stood. To understand it to intent Gods working an impulsive Will, and that they could not, or should not work without it, destroys the Exhortation, and makes null the Duty.  
2. As God had begun the good work in them, he lets them to know, that in the faithful performance of their duty, God would continue to work in them; and in this way it is, that Christians may assuredly expect the continuance of the Spirit's assisting presence; it is as much as to say, Up and be doing, and the Lord will be will you. But, to understand that God works to Gospel-duty by an impulsive power, and that without it we can do nothing, and so must wait for this, before we move towards him in Gospel-duty; is corrupt and dangerous, tending to end all Gospel-obedience.  
The 8th. and last Scripture I shall mention, is, 1 Joh. 2. 19 They went out from us, but they were not of us; if they had been of us, they would, no doubt, have continued with us; but they went out from us that they might be made manifest that they were not all of us.   

Answ.  
1. John was an Apostle, and might be able to judge infallibly in this matter, touching the persons of whom he spoke, as sometimes Peter did in the case of Ananias and Saphira his Wife, Act. 5. 1. to 10. So John might know, that those gone out from them were Hypocrites; and if so, were not truly of them, but Plants that were not of Gods planting. So that this proves not, that all that may go out from the Church, were not of them: but some may go out, who, if they had continued, might have obtained; for such as make Shipwreck of Faith, and a good Conscience, had they continued, they must have obtained.  
Or, 2. Had they been of the Elect in the special sense, they would, no doubt, have continued, or returned again by Repentance.    

CHAP. VI  
That the Salvation and Damnation of Men, shall be suitable to the several Ministrations under which they have Lived.  
WE may now result, clearly and safely, that the Salvation of all that shall be saved, shall be suitable to the means and Ministries, under which they have lived. That there hath been, and is, a sufficiency of means of Salvation under all, is apparent, as hath been before proved; and that there was Salvation to some under all, hath been likewise proved, Act. 10. 34, 35. This Salvation shall be suitable to the means and ministry, and the attainments of those under it, viz. such as have been United to Christ by Faith, in, and under the Gospel, are Espoused to him in the nearest Relation; a privilege and glory, which the Gentiles that have not heard of Christ, nor the common saved one's of the Jews, may be supposed to arrive unto, Gal. 4. 30, 31.  
Yet this we must understand, that all Salvation must be by the Lamb slain, i. e. Jesus Christ Crucified and Raised again. There hath been no ministration (simply in its self) capable to save, but relative to the Lamb slain, though they have been ignorant thereof, Act. 4. 12. and this all the Saved ones shall know, and Condemned one's too, Rev. 5. 11, 12, 13. Phil. 2. 10, 11.  
2. That the Condemnation of men in the Judgement day, shall be for sinning against God under the means and ministries, under which they have lived, i. e. They before the Law, and without the Law and Gospel too, shall be Judged and Condemned for not improving the Ministry of the Creation, Psal. 28. 4, 5. Rom. 2. 1, 2, 3, 12. And they under the Law, for sinning against the Law, Rom. 2. 12. And they under the Gospel, for sinning (more immediately) against the Gospel, Joh. 3. 19 2 Thes. 1. 7, 8, 9 They that never heard the Gospel, are not capable to believe the Gospel, Rom. 10. 14. therefore are not under the Condemnation thereof for not believing; although the Gospel is Preached, more remotely, both by the works of God, and by the Law; and all Sin, since the Fall, hath been (in a true sense) against the Gospel; yet their judgement must be by the ministrations, under which they have been, & they shall then know that they sinned against their Lord and Judge, Act. 17. 31. Phil. 2. 11. Hence it's said, Rev. 20. 12. The Books were opened; that is, the Book of the Creation, and works of God, under which all had been, Psal. 19 1, 2, 3, 4. and the Book of the Law, ver. 7. to 12. and another Book was opened, which was the Book of Life; this is the Book of the Gospel, and Men were judged according to the things written in the Books. And a fourth Book may be well understood, i. e. The book of every man's Conscience, that will accuse, or excuse at that day; and will be a Witness too, for, or against, at the day of Judgement, Rom. 2. 15, 16.  
Which should be a warning to all, to take heed how they neglect the great Salvation of the Gospel, and so judge themselves unworthy of Life. Such must then know that the word of Salvation (which was able to save them, had they believed and obeyed it) must be their Judge at that day, Joh. 12. 48 And this must needs be very grievous, when the word of the Gospel, that hath sought to save Sinners; and Jesus Christ, who hath been thereby wooing and entreating acceptance, shall then Judge and Condemn them; and they themselves shall then acknowledge the Judgement is just and right: where, will be no Plea of Non-ability in the matter, when it shall be found that it was their own wilful Will that was the cause thereof.   

CHAP. VII.  
Some further Considerations about the Eternal Judgement relative to the Wicked: Whether there may be any probability from Scripture-light, of any deliverance from, or mitigation of, the Punishment of any after the Sentence is past, and the Judgement Executed.  
TOuching this, I do apprehend that there are probable grounds, both from Scripture and Reason, that there may be a deliverance of some from the penal part, or pains inflicted, though not from the sense of Loss; the Judgement in that respect will be Eternal. The probable Scripture-grounds for this probable supposition, are as followeth.  
1. The Scripture lets us to know, that some shall be saved; that through their own miscarriages shall lose the reward of their work, 1 Cor. 3. 14, 15. They shall be saved, yet so, as by fire; and what that fire is, and how far it shall extend, at, and after the Judgement, I must leave to Him that knoweth all things to determine. I know that some understand this of another day & fire before the Judgment-Day: but with what Authority from Scripture, I leave the Prudent to judge, Mal. 3. 2. and 4. 1.  
2. The Lord of all, let's us to know, that none shall be Eternally Damned, but those who sin against the Holy Spirit, Matth. 12. 31. Three of the Evangelists state this for confirmation, Mark. 3. 28. Luk. 12. 10. And if all sin shall be forgiven, then there must be a deliverance from the Judgement; the unpardonable sin is, Knowingly and maliciously to oppose Christ, and the Convictions and workings of the Spirit in themselves or others, under any of the Ministrations, but especially under the Gospel, Matth. 12. 24. 31. Heb. 10. 26. 29. 2 Pet. 2. 20, 21, 22. Paul missed this sin, though he did the same in fact, that is, Violently oppose the Gospel and Spirit of Christ therein; yet he did it ignorantly in Unbelief, and therefore he obtained mercy: Had he done the same work knowingly and maliciously, he had been past the reach of mercy.  

Obj.  
This Scripture only supposeth, that on Repentance all such sins may be forgiven; not, that they shall be forgiven without Repentance.   

Answ.  
It's true, we may not suppose the forgiveness of sin, first or last, to be without Repentance, but that they shall be forgiven on Repentance, either here, or hereafter. 1. Here, on Repentance and Faith, and such shall not come into Condemnation, Joh. 5. 24. 2. Hereafter, for Christ strongly implieth the forgiveness of sins in the World to come; He that sinneth against the Holy Spirit, shall not be forgiven in this World, nor in the World to come: Which importeth that others shall be forgiven in this World, or in the World to come. 1. It importeth that there shall be forgiveness of sins in the World to come. 2. We may not suppose that the forgiveness of sins in the World to come, will be without Repentance. And 3. It is said that all other sins shall be forgiven, either in this world, or in that which is to come, but still on the terms of Repentance, then as well as now. And that there may be forgiveness and acceptance after death, seems further to appear: else, What means 1 Pet. 3. 19, 20. with chap. 4. 6. In chap. 3. 19, 20. it's said, by which (viz. Spirit) also he went and Preached to the Spirits in Prison, which sometime were disobedient, etc. I know its commonly understood, the Preaching of Christ by Noah to the old World, to the Spirits that are now in Prison; but it's greatly doubtful whether that be it which is here intended. 1. Because it's said that He went, i. e. Christ, not the Spirit only by Noah, but by which He went and Preached. 2. He does not say, He went by Noah to the people of the Old World, but he went and Preached to the Spirits (not persons) in Prison: Noah's Preaching was to Persons living, this to the Spirits in Prison.  
3dly, And especially; compare this with chap. 4. 6. which seems to be the same with this; for, for this cause was the Gospel Preached also to them that are dead, that they might be judged according to men in the Flesh, but live according to God in the Spirit. Where the Apostle states these things: 1. That the Gospel was Preached to them that are dead. 2. The time When it was Preached to them; that was, after they were dead; that is apparent from these expressions: 1. It's plainly expressed, It was Preached to them that are dead. 2. That they might be judged according to, (or as) men in the Flesh, viz. that they were judged (in this matter) as if they had been alive in the Flesh, which imports they were not. 3. The end of the Gospel's being Preached unto them, was, that they might live to God in the Spirit; and if so, it clearly imports that there may be some hopes of some relief, some time or other after death, especially of such as never heard the Gospel. Nor does this justify Christ's Dis●ension into Hell, as some hold; that, while his Body was in the Sepulchre, his Soul descended into Hell. For 1. This Scripture tells us not when it was, whether before, or after his Suffering. 2. It saith not, that his Soul went and Preached, etc. but He, i. e. Christ in Person by the Spirit, as he did all his works here among men, even by the same Spirit he went and Preached, etc. 3. Because the Scripture gives us to understand that the restitution shall be so accomplished by degrees, and at various times; therefore it's called the times of Restitution▪ Act. 3. 21. and that in the dispensation of the fullness of times, he will gather together in one, all things in Christ, both which are in Heaven and in the Earth, even in Him. There is (doubtless) a true Gospel-sence, in which all things shall be gathered (or summed) up in Christ, into such an estate as shall tend to exalt and glorify God in his Name to Eternity, especially in his Mercy, Truth, and Justice.  
4. The Scripture presents us with the deliverance of Sodom and Gomorrah in some time, from the greatness of their Judgement: Ezek. 16. speaking of the greatness of their Judgement, and of Samaria, v. 46. 49. he promiseth a Restauration to them both, out of their forlorn estate, v. 55. 61. This is spoken of literal Sodom, and cannot be mystically applied: Compare this with Matth. 18. 15. where Christ, the Lord and Judge, alloweth a tolerableness for Sodom at that day, more than for Sinners against the Gospel; which being compared with the former Scripture, seems to give some light unto it, (viz.) how far Sodom may be tolerated at that day, Matth. 11. 23, 24. And the rather may we thus understand it, because Judas saith) Judas v. 7) that they are suffering the Vengeance of Eternal fire, and the Scripture promiseth a time of deliverance.  
5. Why may we not suppose, that God may in time, be pacified toward Sinners, after they have born their Sin and Judgement, as formerly he hath declared himself to be, or will be in time to come? Ezek. 16. 58. Thou hast born thy lewdness, and thine abominations, that is, the punishment of thy lewdness, v. 63. that thou mayst remember and be confounded when I am pacified towards thee: and chap. 39 6. Seeing God hath been (or will be) pacified in Judgement, why should we suppose him to be unreconcilable, and never to be pacified in his last and great Judgement?  
6. The Scripture saith expressly, That God is the Saviour of all men, but especially of those that believe; and it is not present outward Salvation the Apostle is there speaking of, but very probably the Salvation of all, out of the fallen state in the Resurrection, and of all in His times, from the greatness of the Judgement, that are not excepted in his Word.  
7. That (probably) all sins of Ignorance (if not wilful) are herein comprehended, as in times to be forgiven, which seems to be grounded upon Reason: For, if Sodom had enjoyed the means of Light, as some others did, they had Repent, and the Judgement been diverted, and Sodom had remained, Matth. 11. 23. Act. 17. 13. So that such as might, or would have Repent, had they had the means of Light as some others, may have a time for mercy; and the Scripture seems to present us with this, that all (except such as sin wilfully and knowingly against God) may have a time for remitting the penal part of their Judgement, after they have born the punishment of their sin, Heb. 10. 26.  
8. It's not intended, that this Deliverance will extend to any degree of glory, but only a deliverance from pain and misery, for they are under no promise of reward of good works (because they had none) & therefore must justly suffer the reward of their bad works, but no reward of any good, and, on this account, must be under the Eternal Judgement and sense of Loss.  
9 And that, what of favour and mercy may be extended on this account, shall be on the account, and for the sake of Christ: He shall have the honour of all acts of grace to Eternity, Col. 1. 20. Eph. 1. 10. and this, as it seems to be Scriptural, so it seems to be rational and most Godlike, Who is the Fountain of Reason and Righteousness; and as he hath let us to know that he will suit his Judgements (as a Righteous Judge) suitable to men's various facts for measure, which is a rational and righteous way of Justice, Heb. 2. 2. Luk. 12. 47, 48. Jam. 2. 13. Rev. 18. 7. Rev. 22. 12. So likewise from the same reason and rule of Righteousness, hath he given us hints of limitation in respect of time, as if he would not be for ever punishing, Luk. 12. 58, 59 And this word, till, or until, in Scripture, rarely imports Eternity, but limits to time, Matth. 18. 34, 35. and 5. 25, 26.  
I shall now come to answer such Objections as may seem to lay in the way of this matter.   

1. Obj  
The Scripture tells, us, that but few shall be saved, Matth. 7. 14. Luk▪ 13. 24.   

Answ.  
1. This rightly understood, no whit contradicts what hath been said: for first, Few, yea, very few comparatively, obtain the first degree of Salvation, as the Elect Spouse of Christ; few enter in at this gate, and many may sluggishly seek, and not be able. There are but few of the Undefiled ones, such as Rev. 14. 4, 5. such as Psal. 119. 1, 2. Luk 1. 6. Phil. 2. 15. But, multitudes walk in the broad way which leadeth to destruction.  
2. Few comparatively obtain so far, as not only to meet with loss, blame, and shame, 2 Pet. 3. 14. 1 Joh. 2. 28. but punishment in the day of Reckoning; and though sluggish Christians and formalists, enter not in at the strait gate, yet this proves not that they shall find no mercy at all; if so, Woe will be the case of most of Professors at that Day.   

2. Obj.  
The Scripture sentenceth the Wicked with Eternal Damnation, assuring us, that it shall be Everlasting, Matth. 25. 41, 46   

Answ.  
1. Rightly understood, it may fall in with the same as hath been mentioned; for its evident, that Matth. 25. intends professing-Christian-Nations; for, others cannot be accused and sentenced for not showing kindness to Christ in his Members, that never knew (or heard of) either him or them; and so may be such as under the sound of the Gospel sinned against the holy Spirit, or such as may obtain a time of mitigation.  
2. Eternal, Everlasting, and forever, being understood according to the common use and import of the Word in Scripture seems rather to confirm this Understanding than otherwise; for we must understand it according to the time, or times intended, and not always for ever, without end, but very often the contrary, and that both in the Old and New Testament.  
1. In the Old Testament, Gen. 13. 15. and 17. 8. and 48. 4. Exod. 39 8. and 40. 15. Leu. 16. 34. Num. 25. 13. in all which places, forever, and Everlasting, must be limited to the times intended therein; and Jer. 7. 7. and 25. 5. for Ever and Ever must be thus understood.  
2. In the New Testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the common words for Everlasting, and for Ever, yet must frequently be thus understood, with limitation to the times intended, as sometimes to the end of the world, Matth. 28. 20. to this World, or Life, Luk. 16. 8. The God of this World, 2 Cor. 4. 4. The World to come, Luk. 18. 30. Course of life, Ages to come, Eph. 2. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes intends the time before the World was, 1 Tim. 2. Sometime the time of a man's life, Philem. v. 15. That thou shouldest receive him for ever, which could be no longer than they lived together; and this is a common sense of the word forever, both in Scripture, and among men; forever, i. e. so long as men live together, Exod. 21. 6.  
By all which, it appears, that the use of the word in the New Testament, futes with the use thereof in the Old Testament (if rightly understood) relative to the times intended, and so is no stop at all to what is here presented, but rather a help therein.  
3. In a true sense, the Judgement will be Eternal in the largest sense of the Word; for all that obtain not in the Judgement, must be under the Eternal Judgement and sense of Loss, which will be very great, and will render their Judgement to be Eternal.   

Quest.  
Will not this occasion a Carnal liberty and boldness in sin? Persons, from a supposition that there may be an end of the pain, may thence take liberty to sin the more without fear.   

Answ.  
There is no occasion from hence for any to take liberty to sin; for if every one shall receive according to the things done in their bodies, whether it be good or evil, it should rather tend to provoke to a sincere and holy walking, as a preparation for that day: If there shall be loss in the neglect of doing Good, and punishment for doing Evil, suitable to the facts, both for measure and time; there is no ground for a Carnal-liberty in sin from hence, especially the Scripture giving us some light in this matter, both as to the terribleness of the Judgement, and time of its Executions, (viz.) If Sodom be suffering the Vengeance of Eternal fire so many thousand years, and yet shall return in the end, the serious thoughts of this Judgement, would be very terrible: If a fit of Sickness, and terrible pain, be so hard to be born here for a season, in which men wish for death, and cannot obtain it, what will be the dreadful state of Sinners that must lie in the fiery Lake, some perhaps a 100 some a 1000 and some perhaps 10000 years, and at last must be glad with a freedom from their Torment, without any entrance into Glory, being Eternally under the sense of Loss? Surely this is no encouragement to sin, nor to slackness or negligence in duty, but rather engaging to strictness in holiness, and as dreadful to Evil-doers, as the supposition of endless misery▪ in the strictest sense.   

3. Obj.  
This seems to be like the Popish Purgatory; To pass under the fiery Judgement for a time, and afterwards to have some deliverance, seems to justify their principle in this matter.   

Answ.  
The false Church hath (almost) in all things, something like the Truth; and we may not reject the Truth, because they own IT, or something like IT.  
2dly, Theirs is a clear Abuse, and setting it out of its place and time, for base ends, to enrich themselves, in cheating the People; and themselves it is, that are like to have the deepest share in this Purgatory: from whence, Money will not deliver. This is a Purgatory after Judgement, from which none can free, but the Judge Himself: Their▪ s is an invented Purgatory, before Judgement, to enrich themselves; As great a Cheat, as ever came into the World!   

Object.  
The Scripture affirms Sodom and Gomorrah to be suffering the Vengeance of Eternal Fire, before the Judgement Day; which imports a Judgement and Purgatory before that Day.   

Answ.  
That was Sodom's Judgment-Day, and this Example (being extraordinary) is no general Proof; The general Rule of Scripture is, That the Wicked are reserved for the Day of Judgement, to be Punished, 1 Pet. 2. 9 Heb. 9 27. Sodom received their Judgement then, and are still suffering thereof; and the Day of the general Judgement is like to be their Day of Ease; but not so to any else, liable to Condemnation, especially under the Gospel.   

4. Object.  
If Damnation be limited unto Times, and that we may suppose a time of Deliverance, and that [Everlasting] in Scripture-Sence, may admit of Time, Why may not the Salvation of the Godly likewise admit of Time? And so may, from the same Ground, be supposed to have an end.   

Answ.  
1. Nothing that hath been said, tends to the nulling of the Eternal Judgement; and therefore ministers no occasion of Doubt in this Matter, relating to the Eternal Salvation of the Godly, according to the Promises thereof.  
2dly. There is not the like Reason, for the lessening of the Glory of the Saved Ones, as of the Misery of the Condemned Ones; because God hath always declared himself to be very merciful, and pitiful towards poor Sinners, ready to be Pacified, that their Judgement might be altered and ended, not pouring out all His Wrath: But we never find Him repenting of his Mercy, promised and exercised towards His own People, unless Sin made a Change, Rom. 11. 29. Num. 14. 30,— 34. And (then) shall be no Sin; and so, no occasion of a Breach, Zeph. 3. 13. Phil. 3. 21.  
3dly, The Design of Gospel-Grace, and Life, shall be suitable to the Son, and Lord thereof, as the First World was stated upon the Standing, or Fall of the First Man, for whom it was made; and (in some true Sense) was the Lord thereof, Gen. 1. 27, to 31. Who, by his Sin, lost it.  
But, the Restauration, and New World, is founded immediately, and wholly on the Second Man, who is the Lord from Heaven: Who can never forfeit and lose the new-Restored State; and, the Eternity of the Glory of His Saved Ones, depends on the Eternity, and Glory of their Espoused Head, and Lord, and Everlasting Covenant of Gospel-Grace and Life in Him, Joh. 14. 19 1 Cor. 15. 49. So that, to all made nigh to Him in Gospel-Relation, as is the Glory of the Bridegroom, so shall the Glory of the Bride be, Joh. 14. 1, 2. 1 Thes. 4. 17.   

5. Object.  
Though Sin be in itself finite, yet in as much as it is against an Infinite Majesty, it deserveth infinite Punishment, both as to Measure and Time.   

Answ.  
Though the Assertion in itself is true; yet we shall find, that it is from the Infinitness God, and his Grace, that we are not all consumed: Here lieth the Foundation of our Acceptance in His Son, now, in the Day of Grace; therefore the Infinitness of the Majesty offended, is no Block in the way of Mercy; but, on the contrary, it is the greatest help, and ground of Hope, in our Acceptation, through the infinite Sacrifice, of the Lamb slain: and, Why we should make that an Argument against all Grace after the Judgement, (the infinite Sacrifice remaining the same to have its Influence here in), which hath been our alone Hope and Help, before the Judgement; and that which God Himself made an Argument to encourage Sinners to come unto Him (Hos. 11. 9): I do not yet understand.   

6. Object.  
If Men did Live ever, they would Sin ever, and therefore it's just in God to Punish them ever.   

Answ.  
1. So it would have been just in God, to have given us up all to Sin and Judgement for ever; But He is merciful, and abundant in goodness; and that is it why we are not all consumed.  
2dly, God will Punish no Man for what they might or would have done, but for what they have done: It will be enough in that, Eccles. 11. 9 Rev. 22. 12.  
3dly. They shall be under the Punishment of loss for ever, as before I have said; which, how great it will be, cannot now by us be known: The loss of a Kingdom, of Glory, of loving Favour to Eternity; How great will this Judgement of Loss be?    

CHAP. VIII.  
Sheweth the Reasons for understanding the Scriptures, as hath been declared in the Whole Matter.  
Reas. 1. IT's that which renders a real Design of goodwill in God, towards all Men, in the gift of His Son, and in the Restaurationwork; and a Real Love in Christ Jesus towards all Men, in His painful and shameful Death for Sinners; and so confirms the Truth of the Scriptures, Joh. 3. 16. Luk. 2. 10. 1 Tim. 2. 4,— 6. Tit. 2. 11.  
2dly. It renders a real Capacity in the Second Man the Lord from Heaven; not only to repair what was lost in the First; but of an Additional good to all men, if themselves stand not in the way thereof, Rom. 5. 18. Joh. 5. 40. Act. 13. 46. And that, notwithstanding men's Neglects, they may have some benefit of the Grace, after they have justly born their sin and shame.  
3dly. As it renders God not only truly, but Universally good, gracious, and Merciful, Psal. 145. 8, 9 So, likewise, it tends to moderate our Notions, about the Extremity and Unlimitedness of His Justice, relative both to the measure and time of its Execution: And, that Grace and Mercy in God, through the Gospel, hath exalted itself above Justice, (it being his Name and Nature); yet no way to the wrong of Justice.  
4thly. As it renders the way of God in the Gospel, to be both exceeding merciful and just; so it gives us a Rational Accountableness of His Proceed in the Whole; which will tend to satisfy gracious Souls, and silence all Gain-sayers, if not here, yet certainly hereafter; from His general Design of Good to Men; and the Rationalness and Equity of his proeeeding therein.  
5thly. It's that which renders the Scriptures reconcilable, and discovers the sweet Harmony thereof; that tells us of God's Design of good to all men, and layeth the blame on Man, in failing of Receiving the Good, designed. And the special Grace of God therein to some, and that without any Derogation at all from His general Grace, and leadeth out of those confused Labyrinths; which the contrary, and unaccountable Notions, hath brought men into, viz. Of God's sending His Son to die for the Elect only, (in the strictest Sense) determining to damn all the World besides; That, no man hath a Power (in any Sense) to believe, and obey the Gospel, and yet must be damned eternally for not believing; which imports no less (were it true) than that God sent His Son, not to save (but to destroy) the World: And likewise delivers from the uncouth Notions, of denying Election, and special Grace; and the certainty of such to obtain; The Liberty of the Will of God in this matter, without any wrong at all to His general Grace; The laying too much Stress in the Creature's Will, derogating from the Spirit's Work in the Gospel: These, with sundry like Notions, this Understanding delivers from; and renders the ways of God towards Men, in the Gospel-way and work, to be righteous, even rational men themselves, being Judges; which will make all miscarrying Persons, silent, and speechless, in the great Day of Account.  
God's design in Scripture, being to render himself, and ways to be understood of men, rationally to convince them of His Mercy, Truth, and Justice, suitable to his Name and Nature; that what may be known of Him who is Invisible, may be understood by men; and it concerns us, not to cloud Him under Darkness, and so to render both Him and His ways Unaccountable, Irrational, and Ungodlike; who is the fountain of all Light, Reason, Truth, Holiness, Justice, and Equity; and is (and must be) so in all His ways; and hath designed by his Word, and Works, so to make known himself to men, Psal. 145. 17. Rom. 3. 3, 4.  
5thly, It renders those divided Notions, about Election, and Reprobation, general and special Grace, (that have unjustly made Divisions among Christians) to be reconcilable, and tendeth rightly to end the strife in this matter; there being a Truth in both, if rightly understood and held: But, as held in opposition, are both contrary to the Truth, and dishonourable unto God. Let those that are for special Grace, believe and own the general Grace of God to All; and those that are for general Grace, believe and own the special Grace of Election, in the true sense, as hath been declared; and the Controversy will be over, God will be honoured, and His People comforted, and edified.  
6thly. It's that which tends, not only to render God and Christ, truly lovely in the Eyes of all men, and effectually to draw the Hearts of Sinners to Him, when they understand that his Love is General and Universal, Hos. 11. 4. Matt. 11. 28. Joh. 3. 16. and 6. 37. But effectually worketh the Hearts of Saints to Duty and Diligence in all His ways, 2 Cor. 5. 14, 15. working in them Love to God and Christ above all, as their chiefest good, and as the Word doth require, Matt. 22. 37. Which can never be, but from the Apprehension of the truth of Love to them, 1 Joh. 4. 19 v. 10.  
7thly. It tends to render God to be infinitely Glorious in the Restauration. As in the Creation-Work, in which he deljghteth himself in variety, and that (as to us) infinitely; in which his Infinitness is wonderfully declared: So, in the Restauration and Redemption-Work, there will be Infinitness in variety to Eternity, though all shall stand in Unity as to the Head, Eph. 1. 10. who is not only Head of the Church, but Head over all things to the Church. v. 22. Yet a variety beyond all Human Capacity, both as to Glory, and Punishment, distinct and suitable to the various states of All, respecting both Persons, Actions, and times of Restitution; and some as wandering Stars, to whom is reserved the blackness of Darkness for ever, Judas v. 13. I say, That things thus considered, will render God infinitely glorious in His whole Name, and that to Eternity; the New-World being set, in the whole State thereof, to glorify Him in all His Names.   

CHAP. IX.  
The Result and Conclusion of the Whole, in a few Brief Words of Application.  

Use 1. Of Information.  
1. IT Informs us, How greatly it concerns us to be searching after, and enquiring into, that so we may obtain a greater measure of the knowledge of the Will of God in the Gospel; it Informs us, of the Weight and Worth of that Exhortation, 2 Pet. 3. 18. But grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ: To grow in the Knowledge of the Dignity and Unity of his Person, Name, and Offices, and not to separate what God hath united; To grow in the Knowledge of the Greatness and Universality of his Love to Sinners, and the Work he undertook, when He came to offer himself a Sacrifice for Sin; Surely there is a Mystery in the Knowledge of Christ, His design of Love and Grace to Sinners, that is unsearchable: O be daily enquiring more into it, and live more therein, and you need not doubt of your falling from Him, or the loss of your Consolation in Him, Eph. 3. 17, 18. 1 Joh. 3. 18, 19, 20. and 4. 16, 17, 18. Christians go the wrong way to work for Assurance and Consolation, when they go to Election, in the strictest and hidden Sense, to plead Assurance from thence: Alas, that is a Mystery, hid in the Father and the Son, and must lose all that will lay the Foundation there; therefore, learn to live much in the Apprehension of, and Faith in, the Love of Christ: Grow in the Knowledge thereof; and so, that it work you to a holy Conformity to his Will: Love him, and live to him under his Law of Grace, and you need not doubt your good Estate to God-ward, 2 Cor. 5. 14, 15. 1 Pet. 1. 10, 11.  
2dly. It Informs us, of the great miscarrying of those, who in their Notions do not distinguish, but divide and separate the ●eneral and special Love of Christ in the Gospel: By reason of which, they have fallen into, not only Oppositions and Contentions, but Separations each from other, to the great trouble of the Church, and scandal of Religion, whereas both are Truth. One takes one Part, and the other takes the other Part; and here the Gospel of Salvation is rend to pieces, and the Church rend thereby; and all, as the Effects of Men's mistakes and Passions: Let us learn better to distinguish, and not to Divide what God hath United.  
3dly. It Informs us, How greatly it concerns All, to take heed, and beware of Extremes, in our Notions and Principles, in the matters of our God, in the Gospel: Many miscarriages among Christians, come in by Extremes: When an Error is apprehendded on one hand, we ordinarily run into another on the other, to deliver ourselves, and often it proves as dangerous as the other; and this tends to harden and divide, rather than to cure: For instance, The Protestants, to be rid of Popish meritorious Works, run themselves too much, in both Principle and Practice, beyond (almost) all Works of Charity: And because some lie low in Christianity, more it may be in the Form, than in the Power thereof; Others, to cure this, (from supposition of obtaining the Power) throw away Christ and Christianity itself: Others, to beware of Formality in Prayer, will not pray at all, without some special Impulse there-unto: So, supposing to gain the Power, lose the Duty of Prayer; and, ordinarily, the Power with it: And others, into those various Extremes in their Notions, about the things I have discoursed on, about the great things of the Gospel of Salvation: But, certainly, Extremes will prove bad Cures in the end. Our great Concern is, To study Truth and Unity, not Extremes, and Divisions; Unity in the Knowledge and Faith of the Son of God, in the Knowledge of his Word and Will, in the matters of Faith and Worship; and to dread Extremes, especially such as do tend to Division.  

Object.  
Yourself have been liable to the same Miscarriage; and have sometimes been of another Mind than now, about those things you have now Discoursed on.   

Answ.  
I easily grant it, and cannot deny it; nor dare I say, that yet I am free from all Extremes in my Understanding; and should hearty rejoice to see the man that hath been, or is, free from all Extremes in this matter. Let us be humbled in the Sense hereof and design a Freedom here from, and learn to pity each other; and above all, look that we make not our Extremes in Principles and Opinions, Grounds of Breaches and Separation in Love and Affection.  
4thly. If God be good to all (as indeed He is,) and would have all Men come to the Knowledge of the Truth, and be Saved; it Informs us then, How greatly it concerns us All, to seek the good, and Salvation of All, to exhort and pray for the good of All, 1 Tim. 2. 1, to 6. and not to lay stumbling Blocks in the way of any, seeing God hath laid none; but rather to be removing them out of the way, Isa. 57 14, and 62. 10. There can be no greater stumbling Block in the way of Sinners, than to suppose, That God, in the Gospel, willed the Salvation of, but very few; it may be, not one in a thousand; nay, not (probably, according to their Principle) one in Ten thousand: A great Block is this in the hopeful way of Salvation of poor Sinners. And if it be supposed, that so few are like to be saved; yet if this Block be removed, the Fault will rest in themselves, and not on God: Therefore (I say) let there be no Principle owned, nor Doctrine published, nor any thing Practised in the Conversation, that may prove justly stumbling, either to Saints or Sinners; that Sinners be not thereby kept at a distance from the Truth, nor the Lame turned out of the Way, Heb, 12. 13. It likewise greatly concerneth us, to remove those Blocks that lie in the way of Reconciliation, and Peace, one with another; and to prefer the great and good design of Salvation. If by our Meat we may not destroy him, for whom Christ died, Rom. 14. 15, 20. how much more should we be heedful, we do it not by contrary Doctrines, and bad Walking? Whatever tends to destroy Men is not of God; but from beneath: God is the God of Peace, and Jesus Christ is the Prince of Peace, and the Gospel is the Gospel of Peace, Life, and Salvation, and seeks the good of all; and the Ministers thereof, are (or should be) the Ministers of Peace: And that Spirit that stirs up Contentions, Divisions, Enmities, Persecutions, Wars, etc. (all which tends to hinder the common Salvation) is not of God, but from our own Lusts and Passions, and from the Devil, under what specious pretence for Religion soever it appears, Rom. 6. 16, 17, 18. Jam. 3. 14, 15, 16, 17,  
5thly. It Informs us, of the great miscarriage of those, who either 1. own no Holy Spirit at all, which is contrary to the Doctrine, and Faith of the Gospel, and the Name into which we are Baptised. Or, 2. such who own the Holy Spirit; but will allow Him no special Work in the Gospel, in the Conversion of Sinners and Building up of Saints: But leave all to the averse Will of the Creature. 3. Such as pretend to own the Holy Spirit, but in word only; and deny Him indeed, both in Word and in Work. 1. Such who pretend to own the Holy Spirit, yet do all without Him; follow their own Spirits, Lusts, and Wills; and blaspheme, and persecute Him in others. 2. Those who pretend much for the Spirit, but will none of the Word of the Spirit, the Gospel, in and by which He works: It's the Gospel that is the Ministration of the Spirit; and  opposeth That, cannot have the Spirit thereof: And if any Man have not the Spirit of Christ, he is none of His.  
6thly, It Informs us, of the Mistake, and Miscarriage of such, as in their Notions carry all things above the reach of Reason; as if the Gospel-ministration were carried all out of sight of men, so as designedly to lose them therein: It is true, it is a glorious Mystery of Grace, which was hid from Ages, and Generations; but is now made manifest, Eph. 3. 3, 5. So that now, if it be hid, it is to them that perish; in whom, the God of this World hath blinded their Minds, 2 Cor. 4. 4. Otherwise, men may come to the open Sight, and Understanding thereof: It is not through the Vailedness of the Gospel, that men Perish: That, is an open Light, gloriously shining forth, in view of All; the contrary Notions, tend to cast a Cloud on the Revelation thereof, and doth open-wrong thereto, and to the Souls of men: Though its true, that by reason of Sensitive Lusts, and the corrupt Will and Affections, it so comes to pass, that rarely, if at all, any fall so in love therewith, as to believe unto Life, without a measure of Divine Grace, and Assistance, yet the Gospel is suited to men's Understandings; else, the Conscience cannot accuse in the Day of Judgement, for what it did not (nor could) understand.    

Use 2d. Of Exhortation.  
2d. ANd to Conclude, O that it might be a word of Exhortation to us All! 1. To study more, the things that make for the Salvation of All, that we may not narrow this large Dispensation of Grace, according to our own narrow minds; but own it, and promote it, for the good of All; yea, of the whole Creation, according to the Design thereof: Without it, we cannot hearty Preach the Gospel to all; but must have Restriction in our Minds to a few, yea, a very few. Nor, 2. can we, according to Scripture - Exhortation, pray for All, which is a Commanded-Duty, 1 Tim. 2. 1. on weighty Grounds. 1. Because it is good, and acceptable, in the sight of God, v 3. 2. Because He would have all to be saved, v. 4. Because Jesus Christ gave Himself a Ransom for All, v. 6. These are weighty Grounds, to encourage us to pray for All: and it's impossible, that men should thus pray, who limit the Design of Salvation to so few.  
2dly. Let us own the Spirit's Work in the Gospel, and pray for it; It's the Glory thereof: The Gospel is the Ministration of the Spirit, and ministers the Spirit; which is the great help to Gospel-Faith, and Obedience: Therefore, leave not out the Spirit of the Gospel; if you do, you leave out the Life and Glory thereof. You cannot pray, that God will bless your Ministry; nor praise God for what is wrought in (and by) you, if you believe not the Spirit's Work in the Gospel: Be humble therefore, and give all Glory to God.  
3dly. Study Things which make for Peace: Away with the proud Spirit of Contention, and Division; and put on the Gospel-Spirit of Peace, and Charity. Love all as Christians, in whom the Life of Christ is manifest, though they differ from you in some things, that are of weighty Concern; For, such I take to be good Christians, who believe, love, and obey the Gospel, to the best of their Understanding; though, among such, may be Differing Apprehensions, in many things: But this I shall forbear to prosecute any further; because I have annexed here-unto, An Essay for more of Gospel-Love, and Peace, among all true Christians.  
4th Exhortation is, 1. To Sinners, to accept of Gospel-Grace and Life by Jesus: It's freely tendered; and you may have it on the holy, honourable-Terms of the Gospel, if you will. He did not only die for you, but cryeth to you, Ho! every one that Thirsteth, Come, take of the Waters of Life freely. All ye that are Weary come to Me; If any Man Thirst, let him come to Me and Drink: Whoever will, let him Come. Let him Believe and Obey the Doctrine of the Gospel, and he shall live: O let not your Lusts, and Sins, and Love of the World, retain you any longer, from Believing and Obeying the Gospel, that you may be Saved; and know it shall be no Plea for you; Want of Power? No, No! It's want of Will: The Averseness of your own Wills, That will prove your Ruin, Joh 5 40. The Power shall not be wanting: If there be a willing Mind, there is (nor shall be) nothing wanting on God's Part, for your good. O be not like the Fool, that hath a Price in his Hand to get Wisdom, but hath not a Heart to it. And know, That if you reject or neglect this great Salvation, it will be to your own Condemnation.  
2d. Exhortation is to the Saints, to persevere in the way of Welldoing. Remember, it's Sincerity, and Perseverance, that shall wear the Crown; Take heed therefore, of an unbelieving Heart, to departed from the Living God. Take heed and beware of Sin. Let not your Lusts, and the World, captivate you, Rom 6. 16. Take heed and beware of Covetousness; Of Pride, of Oppression, of Malice, Envy, and Evil-speakings; Abstain from all Appearance of Evil. And know, That you may be in the Holy-Profession of the Gospel, with unholy Hearts, and unholy Lives; and so, be far enough from the Grace of Life: For, if you Live after the Flesh, you must Die; notwithstanding your Holy-Profession, Rom 8. 13. And look to the Lord for his Assisting preserving Grace; who will keep you through Faith unto Salvation: But do not deceive yourselves: For, God will not be Mocked. You may Deceive yourselves, Jam. 1. 22. but you cannot Deceive God. Therefore, my beloved Brethren, be yestedfast, unmovable, always abounding in the work of the Lord; knowing that your Labour shall not be in Vain in the Lord, 1 Cor 15. 58.  
FINIS.     

A Healing Word: OR, AN Humble, Hearty, and Earnest Endeavour, FOR PEACE and UNITY AMONG The Children of Peace, and all Men▪ HUMBLY Presented for common Use and Benefit of all the true Lovers of Truth and Peace.  
Written by Thomas Collier.  Zach. 8. 19 
Love the Truth and Peace.  Prov. 12. 20. 
Deceit is in the heart of them that Imagine Evil, but to the Counsellors of Peace is Joy.  
LONDON, Printed for the Author, 1676.   

THE PREFACE, or EPISTLE TO THE READER.  
Reader,  
HAving observed (to my grief) the Differences, among Christians, about matters of Faith and Worship; notwithstanding, we have all Grounds to fear, that we are All (in some things) in the Dark; being but coming out of the Mystical Babylon, and Apostasy. And, What Person or Church can say, They are in all things delivered from the Desilement of that Estate? but rather are travelling from Babylon to Zion: And, O that we could go together in more Unity; going, and weeping, to seek the Lord our God; and ask the Way to Zion, with our Faces thither-ward, Jer. 50. 4, 5. Not judging, and censuring one another; because, all have not attained alike Apprehension, in and about the Way: Some think they have gotten a step beyond their Fellows; And hence they despise, or too much undervalue those they think to come short of them: And those, who may (probably) come short of others in some Principles of Truth, judge those, who (it may be) are gotten beyond them: And thus it's to be feared, that Christians have sinned much in their Contesting, Reproaching, Judge, Dividing, and Separating one from another: even to the utmost Extent, the Scripture warrants a Separation from the World and Babylon.  
I have here endeavonred to put my poor Helping-hand, for Healing (if't may be) the Wounds, and binding up the Breaches, and Controversies of Zion, of the Church. And, O that it may be of Healing Use, and as a Medicine fitly applied! It's not a Scriptureless Peace I plead for; but a just and lawful Peace, a Christian Peace: Not to throw Churches into Confusion; but that they may not Confound each other; that they may not by't, and devour each other.  
I have endeavoured an Answer to the most special things in use at this Day; on which, Separations among Churches, and Christians, are built: My reason herein is, not (in the least) to provoke, but to moderate; that so, my designed End herein might be accomplished, viz. That those who break on those Grounds, might (at least) understand, that there are Matters of weight, that sway with Judgement, and Conscience, with those who cannot act in somethings, as they do: Which may tend to moderate their Spirits in the matter; and may come to see more cause to learn to bear with, and forbear, their Brethren in Love; that if their 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 hearty desire, it may prove a Healing-Word to All, through the Blessing of Him that hath dwelled 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 Public, for some Years; but, for some Reasons, hath lain 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 Unity, etc.  

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 Churchfellowship, 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 itself, 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 Lawgiver, 1 Cor. 12. 13. Which Church contains 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 Knowledge 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 aught) to be: and, it may be, some part thereof in Babylon still, Rev. 18. 4. and others build Tabernacles before they are half way out; yet the Church is but one Body, in Christ the Head. There is but one true Universal Gospel-Church in the World, which is the Body of Christ; and of this Church it is, I do profess myself 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 Church'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 steadfast 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 Walking thereunto.  
5thly. One Baptism; that is, either, 1. One of a kind: One of Water, one of the Spirit, and one of Afflictions: Or, 2. one of Water, 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 always 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 Waterbaptism 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, etc.) 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 Baptised, 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 Baptism of Christ (walking according thereunto) from Fellowship, in all the Ordinances, and Privileges of the Church. And truly I do fear, that it hath been the great sin, and miscarriage of Christians, to make other things (as their own private Opinions) too much the Ground of their Church-Communion; (which hath been one cause of many Breaches, among Christians, and Churches). And hence it comes to pass, that (almost) so many Opinions, so many Churches, which gives occasion of stumbling to some; and to others, to triumph, and say, Ahah; so would we have it; (A wonderful sin and shame it is): And, as these are the Grounds, so they are the Bounds, of Gospel-Church-Communion. I see not how we may, by the Gospel-Law, go without these Bounds in Gospel-Church-Fellowship, and Communion, in the Church-Ordinances, and Privileges of Jesus Christ.   

CHAP. II.  
Of Laying on of Hands on all Baptised Believers.  
I Shall now come to speak something to those several Persons and Churches, separated and distinguished, according to their several Opinions, that may tend to moderate in this matter: As for Baptism, it being (almost) generally granted, to be an indispensible Ordinance of Christ, in order to Visible-Church-Communion; or a Visible- giving up ourselves to God, after Believing: I shall therefore take it for granted, that all, who own Jesus Christ to be their Saviour and Lord, do own Baptism in Water to be his holy Ordinance; and none will deny it to follow Faith, according to the Law of Christ; though too many practice the contrary, as to the Subjects: viz. Take Infants instead of Believers.  
The first I shall speak unto, are those who practise Imposition of Hands on all Baptised Believers, as the Law of Christ; and on this Ground separate from all, who, in Conscience, cannot so act with them. And for such, I have seen several of their Writings; and had some Converse with some of them; some more moderate, and some more rigid; some making it a ground of Separation, and some not.  
The Grounds, I find, on which that Practice is stated are, that of Heb. 6. 1, 2. and the Practice of the Apostles, Act. 8. 17, and 19 6. I shall endeavour to discourse this Matter, with all the Clearness and Moderation I can; to the intent, that all gracious Souls may (at least) see the little ground there is to make Breaches and Separations about it; though I do exceedingly own tenderness of Conscience to God-ward, in all His Will.  
1. As for Heb. 6. 1, 2. (from whence, I suppose, are several Mistakes urged in this Matter: As, first, supposing it to be the only Design of the Apostle herein, to state the Grounds, and Bounds, of Church-Communion); though it is so, that most of the things here-mentitioned are the great matters of Faith and Practice; yet, it's evident, that it is rather letting the Church to know, That if they drew back, and fell away, there was no renewing of them to those things again: And therefore, (though they were very much degenerated, as is apparent, Chap. 5. 12.) the Apostle would leave these Things, and not teach them anew; but, go on to Perfection; that is, Go on to teach them further Gospel-truths', as vers 3, 4, 5, 6. Chap. 5, 10, 11. 8, 7. to the end of the Epistle, doth Demonstrate.  
The second Mistake is, in so frequently calling those things Foundations, and Foundation-Principles, to be all alike practised in all Ages of the Church; whereas Jesus Christ is the alone Foundation, 1 Cor. 3. 11. And this is clear in the Text: It saith not, Repentance, Faith, and Baptism, etc. which is the Foundation; But, not Laying again the Foundation of these Things; that is, Christ Jesus: He is the Foundation of Repentance etc. For, without Him, there is no ground for any of these, nor for our Acceptation therein: It's all Founded in Him: Therefore, the Scripture saith not, Laying of these things as the Foundation; But, not Laying again the Foundation of these Things; which is Christ Jesus: And, by reason of this Mistake, Men persuade themselves and others, that, not to come up fully and practically, in all these beginning-Words, is to take away the Foundations of the Building; by reason of which, it must needs Fall.  
A third mistake is, That the beginning-things the Apostles did, are indispensibly to be practised in the Church throughout all Ages; and from hence, because the Apostles practised this of Imposition of hands, it must continue as an Ordinance in the Church, of the same Authority and continuance as Baptism: and hence separate from those who (in their notions) come not to the same Faith and Practice.  
Now that this is a mere mistake, and that there are Beginning-things practised by the Apostles (of which, this is one, as will in its place appear) which are not practicable by us, is most evident; for if it were not so, it would set all a-seeking, and not find; to instance, The Apostles did many miracles, and some of them were by Imposition of hands, Act. 9 17, 18. & 28. 8. If we hence reason (as some do) that there are now no true Ministers, but such as can do such miracles, there would be no Ministry at all, and so no Church; and we might all go a-seeking, and not find: In the beginning of the Gospel-ministration, there was such varieties of Gifts in the Church, as now is not, 1 Cor. 12. 28, 29. And if it be necessary that these gifts be in the Church at all times, then now there can be no Church, and they that so affirm, are justified: But we are to understand that the Gospel-Church, intends one and the same Church-state from first to last, as the state of the Jewish Church was, and was sometimes more, and sometimes less glorious, from varieties and occasions; so that the Apostles, and Gifts, and Miracles were for us as well as them, and are as truly ours as theirs, being the same Church-state; so that there is no more need for those first Miracles and Gifts to continue, and to be repeated over in every Age (relative to the Church) than was of Moses in Person; and those amazing miracles from Mount - Sinai, to be repeated over in every Generation after: by all which, it appears, that all the beginning-Words and Works of Christ, and his Apostles are not essential to the Church-state in every Generation, but some of them only to be believed, but not practised, because it cannot be: of which, this will appear to be one.  
A fourth mistake is, in so positively affirming that the Imposition of hands in this Scripture, is, and must be intended, 1. Of that on all Believers as such, being Baptised. 2. To be done as an Ordinance of Christ, of constant and universal practice as is Baptism; to these, several conscionable doubts may be made,  
As 1. Whether Imposition of hands on Believers, as such, be at all intended in this Scripture; and that 1. Because we do not find laying on of hands on Believers as such, at all practised in that Church; and for us to conclude that to be intended, which we do not find practised among them, must needs be an uncertain conclusion.  
2. That it was not practised, seems evident, not only from its not being mentioned, but likewise from the Promise, Act. 2. 38. Repent and be Baptised, every one of you, and ye shall receive the gift of the holy Spirit. He does not say, be Baptised, and have hands laid on you, but be Baptised, etc. By which it appears that Baptism is that to which the Promise is made, and not laying on of hands; and it's not to be doubted, but that they had the gift (according to the Promise) on Repentance and Baptism, without Laying on of hands, or else the words of Peter were not true of them; and the rather, because it is not at all mentioned as exercised among them: And further, It's evident there was no other Ordinance used among them after Repentance (in order to Church-Communion) but Baptism; for it's said, That they which gladly received the Word, were Baptised, and added to the Church, without any Laying on of hands, Act. 2. 41, 42.  
3dly. We have grounds to conclude that, Imposition of Hands on Baptised Believers, as such, was an additional act done by the Apostles only where the gifts were not before, and so no instituted Ordinance of common use in the Church: And that for these Reasons;  
1. Because we find it not practised on any Converted by the Apostles Ministry, because that such had the gifts, following Faith and Baptism according to the Promise, without Laying on of Hands; and (it seems) that additional act of the Apostles was, to confirm the Conversion wrought by Ministers that were inferior to the Apostles in Gifts and Authority.  
2ly. We find it practised only on those of Samaria, Act. 8. Converted by Philip, who was not an Apostle, and Baptised by him, on whom the Gifts did not follow after Baptism, as when the Apostles Ministry Converted: and Peter and John laid Hands on them, in order to the gift of the Spirit, which they had not before; if the Gift had followed Baptism, as in the Apostles Ministry, there had been no occasion of Imposition of Hands for such an end; and this is rendered as the reason thereof, v. 16. As yet the Holy Spirit was fallen on none of them, and for this reason they prayed, and laid on Hands, which clearly importeth, that if the Spirit had fallen on them before, they had not laid on Hands for that end; and likewise, that the gifts of the Spirit came at first on the Church of the Jews, without Laying on of Hands, as is evident, Act. 11. 15. & 10. 44. And those Paul laid hands on, Act. 19 were Believers before, who had not heard whether there was any Holy Spirit, and he laid hands on them, and they received the gifts of the Spirit. By all which, it appears, that laying on of the Apostles Hands, was sometimes done as a supply to Baptism, when the gifts did not follow Baptism; so that its evident, As sometimes the gifts did not follow Baptism, without laying on of the Apostles Hands, as in the cases mentioned: So sometimes the Gift was given before Baptism, as Act. 10. 44, 45, 46. And then was no mention of laying on of Hands, but they were commanded to be Baptised, v. 48. which confirms Baptism to be a standing Ordinance of constant and universal concernment to Believers, though they have the Gifts of the Spirit before; but Laying on of Hands to be only of present use, in order to the particular end, expressed; and further, if it had been an Ordinance of Christ, as Baptism, to be practised on All, in order to Church-Communion, than Philip let the Eunuch pass away without it; and so, in an incapacity of Church-Communion in any of the other Ordinances of Christ: and this we find generally stated in Scriptures (not only in those , Act. 2. 41, 42.) that Baptism was it, that united them to Visible-Church-Communion, Rom. 6. 3. 1 Cor. 12. 13. Gal. 3. 27. and nothing else after was required but a willing mind to walk with God in all His ways.  
4thly. We find that Imposition of Hands, was exercised only on those called to minister in that Church among them. And, in Reason, if we understand Scripture, by Scripture, (which is the safest way) then, what Laying on of Hands we find practised among them, we must (most rationally) conclude, That is it the Apostle intends, Heb. 6. 1, 2.  
I shall endeavour to answer some Objections against this.  
1. It may be said, That of Laying on of Hands on Elders, is not a Principle, and Beginning-Word; and that of Act. 6. 6. relates only to Ministers; but this seems to relate to the whole Church, and is Milk for Babes; and therefore, is not that Imposition of Hands on Elders.  

Answ.  
1. A Ministry in the Church, (which, ordinarily, was orderly set apart in the Church, by Prayers, and Laying on of Hands,) is such a Beginning-Word, or Principle; as, without which, there can be no orderly Church: This is that (I suppose) I need not prove. It was that, which was not only frequently practised, but taught in all the Churches: But this, on all Believers, was never taught, otherwise, than to the Persons immediately concerned therein; therefore cannot so properly come under this Doctrine.  
2dly. This on Elders did (and does) relate to all the Church; and so is Milk for Babes, 1 Pet. 2. 2. For, a Ministry is for the Church's Service, Eph. 4. 11, 12. And surely it will be bad for those Churches that have none; Experience proveth this: So, that which I understood is intended in the Text, is, That if (according to vers. 4, 5, 6.) they fell away from the Truth, there could be no restoring them to Faith, Repentance, Baptism, Ministry, and Church-state again; because the Foundation of these could not be laid again, unless there was another Jesus, another Sacrifice for Sin, Heb. 10. 26.  
3dly. Laying on of Hands, on the Ministry, did follow Faith and Baptisms; for so is the word, Baptisms; that on All (when done) did follow Baptism, not Baptisms; which must be the Baptism of Water, and of the Spirit: and therefore, must be that on Ministers, (who were not only baptised with Water, but with the Spirit) in order to fitting them for Affliction, Act. 6. 3. Eph. 4. 8, 11, 12. And, if it can be proved, that Believers, as such, had Hands laid on them after Baptisms, the weight of this Argument will be taken off; else not.   

2d. Object.  
They (Act. 6. 6.) were ordained Deacons, not Elders; therefore, this Example, in this Church, reacheth not the Case: It's Imposition of Hands, on Elders, that must Answer the Case pleaded for.   

Answ.  
1. Suppose it to be on Deacons, it was the only ordained Ministry in that Church; and therefore does Answer the Case in hand.  
2dly. It will appear that those (Act. 6.) were ordained Elders, and that they had no Deacons in that Church. We are to understand, that all Offices were first in the Apostles: They did the Whole; were Apostles, Elders, 1 Pet. 5 1. Deacons, as appears by their Work, Act. 4. 34, to 37. and Offices, and Officers, came from them, as the State of the Church, and Need, required: And, in this Church, only Elders; though their Work was to take care for the Poor, Act. 6 2, 3. yet they were ordained Elders; that, by virtue of their Office, they might do both Works, viz. of Elders and Deacons, as is evident, they were eminently employed in: And, that they were ordained Elders, does plainly appear; and that, not only, 1. from the Qualifications, required vers. 3. Men full of the Holy Spirit and Wisdom; which is not the Qualifications (expressed) of Deacons, 1 Tim. 3. 8, 9  
But 2dly, and especially they are frequently called Elders, but never called Deacons; That was a Title unknown in that Church, Act. 11. 30. The Contribution sent from the Believers of the Gentiles, by the hands of Barnabas and Saul, was sent to the Elders: And surely, it was to such as had the care of the Poor, to distribute the Church's Treasure, as was need; and they are called Elders, Act. Chap. 15. 2, 4, 6, 22. By all which it appears, that for Officers, there were none but Apostles and Elders, v. 22. Apostles, and Elders, and Church; So that, the case is clear, that those Act. 6. 6. were ordained Elders, as Heb. 13. 7, 17. and no other Office is mentioned in that Church. And further, if Laying on of Hands, in the Sense pleaded for, be at all included in Heb. 6. 1, 2. most probably it is in that of Baptisms; because, when it was done, it was in order to the Baptism of Gifts; and must be one of the Baptisms there intended. And we cannot rationally understand, the Apostle should intent Laying on of Hands for the Baptism of Gifts, where they were before: But the Ordination of Elders, which had these Baptisms, answers the Method of the Apostle in this Place. And thus much as to the First probable Mistake in this Matter: Let the Judicious well ponder, and consider it.  
The Second probable Mistake is, That it's to be done as an Ordinance of Christ, of constant and Universal Practice, as Baptism: For, so it's pleaded for; To be an Ordinance of Common Use, in order to Church-Communion (as Baptism is). In Answer to this, it would be worth the enquiring into, (that so we might understand) when (and where) it was ordained; for all Ordinances must be ordained: And we must be able to prove it, lest we make Ordinances, where Christ hath made none; That of which there is no Command; and to which there is no Promise; we have no ground to set up as an Ordinance; especially, as Essential to Church-Communion, lest the Lord say unto us, Who hath required these things at your hands? This I presume, that if all were granted, that is supposed from Heb. 6. 1, 2. and from these two Examples, Act. 8. and 19 Chapters, it would not amount to so much as to make it an Ordinance; Ordinances being such, as must carry in them the Authority of the Ordainer.   

3d. Object.  
Either the Apostles practised it as the Will of Christ, and then it must be an Ordinance; or they did it of their own Wills, and then it must be Will-Worship; which, we suppose, you will not affirm: And if they did it as an Ordinance, and the Will of Christ, it must so continue to us; For, they were to teach Baptised Believers, To observe and do whatsoever was commanded them.   

Answ.  
We are to distinguish between Personal Commands, and Instituted Ordinances. No question, but the Apostles had Authority sufficient, with Power, for doing what they did in this Matter; and yet no Ordinance, for us to practise: They did other Things as well as This, by the same Authority and Power they did This; which not others now can (or dare attempt to) do, as Act. 3. 3. to 8. and 9 33, 34, 40, 41. and 19 11, 12. and 28. 8, 9 None (I suppose) will take upon them to Do these Works as Instituted Ordinances: And, what reason there is to take the other for an Instituted Ordinance more than these, I know not; and that for these further Reasons.  
1. Because Apostles, and none but Apostles, did it; no, not Philip, though an ordained Elder, (as before was proved) and an Evangelist, Act. 21. 8. by whom God did many Miracles, Act. 8. 6, 7. yet he did not presume to lay on Hands, in order to the Gifts of the Spirit: And it is probable, that all the Apostles had not this Power, for we read of none, but Peter, John, and Paul, that did This, by whom was done many other mighty Miracles: So that, not only none but Apostles did it; but also, none but such of the Apostles, who had the Power of Extraordinary Miracles.  
2dly. These Apostles did It by extraordinary Power of Faith, to extraordinary Ends; to wit, The Baptism of the Gifts of the Spirit; and that, but at some times, when the Gifts were not before, as the  Instances prove; where the Gifts were, nothing of Laying on of Hands is mentioned, Act. 10. 47, 48.  
3dly. The Scripture plainly determins this Matter, Heb. 2. 3, 4. where it's reckoned by the Author, among the extraordinary Works done by the Apostles, and as a Witness of God to the Gospel; peculiar to the Apostles only, in the first Plantation of the Gospel: The words are, How shall we escape, if we neglect so great Salvation? Which at first, began to be spoken by the Lord, and was confirmed to us, by them that heard Him; God also bearing them Witness, both with Signs, and Wonders; and with divers Miracles, and Gifts (or Distributions) of the Holy Spirit: Distributions being the proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Distributions; which must intent those Miraculous Distributions, by the Hands of the Apostles, as a Witness of God to their Doctrine as the other Miracles were, and as alone Apostolical: So that, hence I conclude, That there is no more Ground, (for any now) to Lay on Hands on Baptised Believers, because the Apostles did it; than there is ground (for any now) to attempt to Do the other Miracles, because the Apostles did them; muchless, to make either to be of formal use, without the Power: To improve the Examples of Acts of mighty Power, to common & formal Use without the Power, is without all Warrant of Scripture, and a wrong to Jesus Christ. So that, if any do yet suppose, that Laying on of Hands on Believers, as such, is intended in Heb. 6. 1, 2. yet, in no case, does it speak forth enough, to make it an Ordinance of common Use, seeing there were beginning-Things done by the Apostles, which are not (nor cannot be) now practicable; and of which, it's so apparent this was one: but are matters of Faith for us to believe that it was done, rather than of Practice. And in that Scripture, one of the beginning-words (or Principles) are Baptisms, which must intent 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 Judgement of Authors, both Ancient and Modern, proves nothing; it being known, that the Apostasy was entered 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 meddling 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 Extreme: 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 Controversy 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 writing 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 (merely) instituted Ordinances are. I know, there are varieties of Opinions about the meaning of the word Moral; but that which I intent 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-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 itself 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 likewise, 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 Worshipping-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 Firstday that the Manna came down from Heaven. Whether that was the Seventh-Day from the Creation, is yet to prove: And most evident it is, that it was not known to the Jews 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 Worship 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 likewise proves, that it was not Instituted before. It was for Remembrance, that they were Servants in the Land of Egypt; 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. Moreover, I gave them my Sabbath, to be a Sign between Me and Them, that They might know, that I am the Lord that Sanctifieth Them: That, by the Sanctity of a Day, they might remember that God had Sanctified them for Himself, that they might be holy; and that could not be given to them for a special Remembrance of so great a Salvation, and a sign of peculiar Sanctification, that had been a known practicial Duty before. Nor can it be so a Remembrance, and Sign, to any others now.   

Object.  
The Fourth Command is stated on God 's Resting the Seventh-Day, from the Works of Creation; and His Resting the Seventh-Day, and Hallowing It, Exod. 20. 11.   

Answ.  
The Lord gives this as a Reason, to engage them to keep It, not him to give It: For, the Command was fully given before: And then, vers. 11. gives this as a Reason for them to observe it; that, as He Rested the Seventh-Day from His Work of Creation, having finished It; so would He, by His Example, oblige them to Rest the Seventh-Day (Commanded) from their Works.  
2dly. It's said, That God Rested the Seventh-Day, (after he had finished His Works of Creation) and blessed, and hallowed It: But, it is not said, That he Blessed, and Hallowed, that Seventh-Day, then Commanded. Nor do I suppose, that we may any further understand it, than the Purpose of God to Sanctify that Day, when the time was come, that He purposed to Command It.   

Object.  
We have still the same cause to Keep It as they, for Deliverance out of Spiritual Egypt, and Bondage of Sin, by Jesus Christ; and as a sign of our Sanctification.   

Answ.  
1. It stands not with the Gospel; Nor is it God's Order, to Institute the same Old-Covenant-Signes of Old-Covenant-Grace, and Sanctification, to be Signs of New-Covenant-Grace, and Sanctification: This is quite besides God's Method and Order, and savours not of the Gospel.  
And so, 2dly. The Will of God should be our Rule in all Things. And if God in the Gospel, hath at all given us the Sabbath, as a sign of our Gospel▪ Redemption, and Sanctification, then are we so to receive It, else not: But if God hath given Jesus Christ, as the sign and example of our Sanctification; and the Copy after which we must write and walk, 1 Cor. 15. 48, 49. 2 Cor. 4. 11. 1 Joh. 2. 6. and 3. 3. and 4. 7. and the Holy-Spirit, in the word of the Gospel, to accomplish the work of Sanctification in us, 1 Thes. 5. 23. 2 Cor. 3. 16. its good for us to cleave close to This.  
3dly. Their Deliverance out of Egypt, was outward, and temporary, and might be forgotten in the Generations to come, that had not seen It, and therefore needed some outward sign of Remembrance: and all came short of accomplishing the end, designed thereby, Judg. 2. 7.— 10, 11. They were the Natural Seed, sanctified, and set apart for a time, under an outward Covenant, and a Worldly Sanctuary; and outward signs of Sanctification, and Salvation from outward Servitude, to remember them that they were God's Saved holy People: but the Church of God, in the New-Covenant, are the Spiritual Seed, and are (or should be) Spiritual; Sanctified in Christ Jesus; called to be Saints. Their Redemption is Spiritual, and shall be Eternal: And they need not look back, or take up the signs of the Jew's Redemption, and Sanctification, but cleave to the Word, and Spirit of the Gospel.  
4thly. The whole Law, (by the new-Covenant) is abolished, as a Ministration from Mount Sinai, to that Church: and Believers are to Receive their Law from the Hand of Christ, and no otherwise: He being their Lord and Lawgiver, Act. 3. 22. 2 Cor. 3. 7. 11. Rom. 7. 4.  
5thly. Neither Christ, nor His Apostles, hath commanded the Observation of that Day in the New-Testament; and therefore, we judge, that we are not bound by any Law of Christ our Lord, to the Observation thereof: And therefore, to suppose that Day to be observed, we do herein render Christ to be less Faithful in His House, than Moses was in his. Contrary to Hebrews, Heb▪ 3. 2. 5, 6. That a matter of so great Importance as this, should be wholly left in silence, (if the Lord's Will had been, it should be observed) seems very unlikly, and incredible.  
And the Apostle Paul, who was the Apostle of the Gentiles, in Faith, and Verity, Rom. 11. 13. 1 Tim. 2. 7. tells us, that he had not ceased to make known all the Counsel of God, Act. 27 with vers. 20. We may safely conclude, that if this of the Sabbath had been any part of the Counsel of God, to us Believing▪ Gentiles, under the Gospel, we should have heard of it from our Apostle.  
And as for that other Objection, from Matt. 24. 20. where Christ saith, Pray that your Flight be not on the Sabbath-Day, it's easily Answered, 1. That it's no Command for the Sabbath, take it in the strictest sense that may be supposed. 2. It's evident, that Christ intends it relative to the Jews, who he knew would be zealous of the Sabbath; and so their trouble would be the greater: It no whit adds Authority to the Sabbath; but relates the Difficulty of their Case, by reason of the zealous Jews, who would be (probably) as ready to kill such as would flee on that Day, as the Enemy. And, as for the Apostles Preaching on that Day to the Jews, it is no marvel, nor ground to conclude it Instituted, for the Gospel-day of Divine-Worship; whose Work it was, to take all Opportunities, both among the Jews & Gentiles, to be winning Souls to Christ, any Day, or Time, of their Assembling, 1 Cor. 9 20, 21. But show any one Example of a Gospel-Church, assembling on that Day, to worship God in Praying, Preaching, and breaking Bread, or Fellowship in the Lord's-Supper; it would be something nearer the Matter, though not enough to make it an Ordinance.  
6thly. We have not only the Silence of Christ, and His Apostles, both as to the Precept, and Precedent; but we have many words dropped by the Apostle Paul, in his Epistles, seemingly to the contrary, as Rom. 14. 5. One Man esteemeth one Day above another, another esteemeth every Day alike; that is, Esteemeth no Holiness in one Day above another, and so leaves it as a matter indifferent. Let every one be fully persuaded in his own Mind, and not judge, or despise one another: Some, I know, will say to this, That it intends other Legal-days, formerly observable; But who can Determine this? Seeing the Apostle speaketh in the largest sense, Esteemeth every Day alike? There is no room for the Sabbath to be excepted: And, it's not probable, that the Gentile-Believers should so soon fall in love with the lesser Holy-days of the Jews, and not with the greater; So that, the Seventh▪ Day, is the most likely to be the one Day (by some) esteemed above the rest.  
So, Col. 2. 16. ●et no Man, therefore, judge you in Meat, or in Drink, or in respect of an Holiday, or of the New-Moon, or of the Sabbath - Days, (or Sabbaths) which 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, likewise, 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 design to keep up the Sabbath-Day. 2. It clearly appears, That all the other Sabbaths, are included in that of an Holiday, and the New-Moon: For, in these the Apostle gathers in all the Jewish-Observations, both of Meat, and Drink, and Days; and by sabbath-days, (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-days were other Feasts, commonly called, Holy-Convocations, Leu. 23. 4. throughout: and some of them were sometimes called Sabbaths likewise.  
But for the Seventh-Day Sabbaths, they were commonly, called Sabbaths, and sabbath-days, in the Old-Testament, as they are in the Text, Col. 2. 16. So Exod. 31. 13, 14. Leu. 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, Holidays, New-Moons, Sabbaths; By all which it appears, that, by sabbath-days, 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 spoke; 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-Day; but as the 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-world, and from the Grounds, ordinarily stated in this Matter; and by myself in a small Tract, about the Sabbath; on which account, I shall forbear to speak any further about this.    

CHAP. IU.  
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 acknowledge▪ that its 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 wilfully 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 Holyseed, 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 Wisdom; for gracious ends, as in the case of Ruth, and probably some others; yet, without Rule, though not without the Divine design therein, the Lord did not only herein preserve them from mixing with the Nations; but from mixing with the same Tribes in Marriage, for politic ends, Num. 36. 6, 7, 8. which (probably) might be one end of forbidding them Marriage with the Nations. But, 3dly. The special Reason rendered 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 Days; 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 ware: And 2. Cor. 6. 14. clearly relates to Fellowship on a Church-account, and the Church's 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 unmarried Woman, being a Widow, is at liberty to be Married, to whom she will, Only in the Lord: Yet, whether to understand the words, Only in the Lord, to intent only with a Church-Member, is the great Question, which some cannot so easily pass over; but rather understand it to intent, in the Fear of the Lord, as His Ordinance: And that, 1. Because (though the word [in the Lord,] and [in Christ], do mostly intent 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 say 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 intent in the Faith, and Profession, of the Lord; For so, Paul was without a Wife, and persuaded 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; than 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 yourselves 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 Say 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 Married 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 Wife, be good or bad), one in Mercy, the other in Judgement: And, to this like wise, agreeth 1 Pet. 3. 1, 2. which fully cleareth, That believing-women, had unbelieving-Husbands; but, whether married before Believing, is unintelligible, as to us, unless by Divinerevelation; which now, none can pretend unto.  
4thly. Marriage itself, is of Natural, and Worldly concernment, (and not Religious, any otherwise, 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 Worldly Concernment in itself, 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 World, and is not of the World; and the Children of Light, distinct from the Children of this World: Yet in this, and in many other Cases, as Eating, Drinking, Sleeping, and in Worldly 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 judge 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 Ways; and Worship 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 Wives, 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 miss understood by any: For, I judge 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 Marriage, of differing Persuasions, 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 ancient, 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 likewise, 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 persuaded, by our Lord Jesus Christ, that there is nothing unclean of itself; 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, etc. is in some case allowed elsewhere; and forbidden only in case of Offence, 1 Cor. 8. 4. 8, 9 & 10. 27, 28, 29. 32. Though, as for myself, 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 withdraw from those who differ from me herein. And I hearty 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 Extremes; 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 profane 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 Coercivepower, 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 persuaded, 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 Baptised: This is the Acknowledgement of all professed 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 itself, 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 persuade 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 Balance 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 persuaded, that a Gospel-Spirit, and Persecution, can, or do, rarely dwell together in one Man: To Persecute, or use a Coercivepower 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, administering His Censures in His Name: So that, to use Coercivepower, in Christ's immediate Concerns in His Church, derogates from His Authority; and, it likewise derogates from the true Nature of His Church, which are His Sheep. For Sheep, under any pretence, to persecute Wolves (or pretended Wolves); yet it shows forth a Wolvish-nature: And how Persecuters can acquit themselves from Wolves, though in Sheep's-cloathing, 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, Judas 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 Godliness, 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; without 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 profaneness.) 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 quarrelling 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 by't and devour each other, What can they expect, but to be devoured one of another? and that as a righteous Judgement 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 Lawgiver, hath made none; that in all such cases, that Rule of the Apostle may be observed, Hast thou Faith? have it to thyself: 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 moderately about the Resurrection, 1 Cor. 15. where its evident, that some (in that Church) denied it, v. 12. though a Fundamental; yet the Apostle endeavours to convince of that Error, and not to reject: Which clearly argues, That Persons, for Error in matters of Faith, are not suddenly, 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 withal, and conform to, Act. 21. 20, 21, 22. And likewise, the Gentile Churches had diversities of Opinions, about Meats, Drinks, and Days, etc. 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 lieth 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 Apostatised 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 rejoicing 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 lieth, 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 Christ concerning His Church, Matt. 5. 44, 45. Rom. 12. 14, 20, 21. A Lesson which, I fear, Christians have learned but little of.  
2dly. The way how to obtain this Peace; 1. Let all true Christians get their Hearts principled with this: That it's their bounden-Duty, to study, seek, and endeavour after the Churches-Peace. Out with the spirit of Division; and know, That it is your Duty, yea, your bounden-Duty to follow after Peace, with all the Children of Peace. For, while you entertain that Spirit (as to account all Enemies that differ from you), you will account it your Virtue to envy them, when it is but your Vice. Read and ponder, Jam. 4. 5. & 3. 14. to 18.  
2. Get your Hearts, not only principled with the Duty and Work; but with the Love of Christ, and that will effectually carry you on to the duty, & work, required; if you would have your hearts filled with Love each to other, dwell deep in the Love of Christ to yourselves; that is, of a humbling, melting, and transforming-Nature, and will accomplish the Work in you, 2 Cor. 3. 18. Eph. 3. 17, 18, 19 Let the Peace of God, which passeth all Understanding, keep your Hearts, and the Work will be done, Phil. 4. 7.  
3. Let there be Opportunities of Converse (in Moderation) about the matter; by which means, the Spirits, and Tempers of Christians, may be the better known to each other; so (probably) the stumbling-blocks may be removed, and the end thereby obtained. The Strangeness of Christians one to another, is that which hath brought forth strange, and unchristian-Effects: In some it may be, the Difference is not so wide as hath been supposed; and, it may be, there hath been Extremes on both hands, which Moderate-debates, might tend to rectify.  
4. And so, probably, might unite in such Principles, as are necessary to Communion, on a Church-account: and likewise, consult what ways of Love, and Peace, may be exercised among all Christians, towards each other; seeing it is the Duty of All, to love and seek Peace, with All that love the Lord Jesus.  
Thirdly, I shall present some serious, and weighty Considerations, tending to provoke all truehearted Christians, to this great, and Gospelconcernment, of seeking, & endeavouring, the Churches-Unity; & Peace.  
1. Remember, that the Church is yet, but coming out of Babylon; and, I fear, that none of us all are so far removed, as to boast, or be over-conceited with our own attainments: But much of Darkness yet remains: and, a full Deliverance, is not so easily and suddenly obtained, as is imagined; and, it may be, some have outwent their Brethren. Let us learn to pity, and pray one for another; and not judge, and censure one another, Jam. 4. 11. Let us endeavour (every one for himself) to get a due sense of our own Coming-short; that so, we may judge ourselves, and we shall not be so high in judging one another: And withal, let us remember, That we must All appear before the Judgment-Seat of Christ. And I hearty wish, That there were not so much of the Symptoms of Babylon's-Church among us, as (I fear) there is; which (I fear) is too little thought on, or laid to heart; viz. Babylon's Pride, & Covetousness, and Oppression; rendering Evil for Evil, in way of revenge, backbiting, and evil-speakings, etc. O that the Church would purge itself of these, and the like Abominations; without which, there can be no Peace with God.  
2dly. Remember, (as the effect of the Babylonish-Darkness, and Confusion, that is yet upon us) that if you will not have Fellowship with your Brethren, but on Terms of Unity in all things; it's that which must necessarily tend, to break all Church-Communion in the World: For, so great are the differing-Understandings of Christians about Divine-things, and that too, in some things of weighty concernment; that, I verily think, there are not two in the World, of one mind in all things: By all which, we may understand, How far we are from Babylon, and should tend to humble us. And surely, there must needs be Ignorance, and Pride, where is not a sense in this Matter.  
3dly. The Unity and Peace of the Godly, is that which tends much to the Honour of God, and the Gospel The Divisions of Christians, gives occasion to the Enemies of God to Reproach, and Religion looseth in the World thereby; Therefore, let all that love the Name of God, and Truth, study to find out a way for more Union, and Peace.  
4thly. Love, and Peace, among the People of God, is a very lovely and desirable thing; Psal. 133. 1. Behold, how good, and how pleasant it is for Brethren to awell together in Unity: It is good before God, and pleasant to all good men: A desirable thing it is!  
5thly. It's the great Gospel-Duty of Christians; for which, Christ prayed, and suffered; and Christians are greatly exhorted to; the contrary of which, is a Character of graceless Persons, and a state of Death, Joh 17. 20, 21. Eph. 2. 13, 14. & 4. 1, 2, 3. 1 Joh. 2. 9, 10, 11.  
6thly. The Divisions of the Godly, (very probably) tend to hinder the Conversion of poor Sinners: Is it not the common Language of many? There are so many Religions, and Churches, that I know not which is true, or where there be any true at all? And thus are poor sinners wronged, by the Divisions of professed Saints: See the Prayer of Christ in this Matter, Joh. 17. 20, 21.  
7thly. Remember that, Divisions, and Contentions, (ordinarily) comes from Pride, and borders on the Kingdom of the Prince of Darkness; who is that Envious one, who sowed Tares among the Wheat; and will never cease sowing Discord among the People of God (as well as in the World) till he is shut up in the Bottomless-Pit.  
8thly. Consider, That God is the God of Peace, who commands peace, and gives peace; and Jesus Christ is the Prince of Peace; and the Fruit of the Spirit is sown in Peace of them that love Peace; and His Church is (or should be) His Kingdom of Peace; and if you are not the Children of Peace, you are none of His: So that, if you have the Spirit of Christ in you, it will operate in those Divine Virtues, of Love, and Peace.  
9thly. The present Rebukes of God, upon His People, plainly discover, that He is displeased with them; & we have ground to judge, that among the many provocations of his People, this is not the least. The Divisions of His Heritage: His Dispensations (as well as His Word) call aloud to us in this matter: O let us not be like the Deafadder, to stop our Ears at so many, and so great Calls to Peace, and Unity; Let us pray for it, and endeavour after it: O pray for the Peace of Jerusalem; They shall prosper who love the Peace thereof. Let there be great searching of Heart in this matter. Let us pray, and argue out, this foul Spirit of Division. Let us say as the Prophet, Psal. 137. 5, 6. If I forget thee, O Jerusalem, let my Right-Hand forget her Cunning; If I do not remember thee, let my Tongue cleave to the Roof of my Mouth if I prefer not Jerusalem above my chief Joy. Let us prefer the Peace, and welfare of the Church, above our chief Joy, and then we shall seek its Peace: And this we must know, That this desirable thing (the Churche's-Peace) must be obtained with some Difficulty, and Loss; or else we are not like to obtain it. We must be content to lose our own Wills, and (it may be) our Profits, and our Honours. In some cases, an Allowance must be yielded to each other in differing Apprehensions, that ourselves cannot receive. It is a just Liberty that every one will claim; and should allow it to others, else we do not as we would be done by. We must allow each other that Liberty, as every one hath received; so, to walk by the same Rule: And let no Man resolve to stand by any principle or practice, from Custom; or to keep up Honour, and Repute with Men; but be ready to fall before every plain Gospel-Truth. And in doubtful, and disputable Things, let us learn to bear with, and forbear each other in love; especially, let Ministers set their Hearts and Hands to this Work; And let all the upright in Heart be after them: Who knows, but that God may yet have a Blessing in store for His Church; even the Blessing of Truth, and Peace, and the Prosperity of the Gospel, in the Conversion of Sinners.  
10thly. and finally; Who knows, but that wise and moderate Endeavours (in this matter), might tend to bring in a more near Union in general (by removing Offences, and composing Differences), than I have named; For, that is it we should be reaching after, a● the perfecting of Holiness (so the perfecting of Peace) in the Fear of G 〈…〉. And it's a wonderful mistake in those who pretend to perfect Holiness, out of the way of Peace.  
I shall now say no more in this matter, but conclude with 1 Pet. 3. 10, 11. For he that will love Life, and see good Days, let him refrain his Tongue from Evil, and his Lips that they speak no Guile; Let him eschew Evil, and do Good; Let him seek Peace, and ensue it.  
And, 2 Cor. 13. 11. Finally, my Brethren, farewell, be perfect, be of good Comfort; live in Peace, and the God of Love, and Peace, shall be with you: Even so, Amen.  
FINIS.