CHAP. I.

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 [Page 2] 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, then the first is true, (viz.) If he be the Son of God in both Natures only, then he is not the Son of God in the Divine Nature only; and to prove that he is the Son of God in both Natures 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 dwelt 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 fore-knowing 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 First-born among many Brethren, for so he could have no Brother, then it must be as God and Man, as in time he was made manifest, and as antiently so considered by and with the Father, as the fore-knowing 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 choyce, 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 choyce? 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 [Page 7] 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, &c.

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 fore-tell of him before he was come in flesh, so speak of him, as to come (viz.) as God and Man, Gen. 3. 15. The Womans Seed that was to bruise the Scrpents head, was not the Divine Nature only; for that only could not be the Womans Seed; nor the Humane Nature only; for that could not bruise the Serpents 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 applyeth this Promise to Christ (personally, and not mistically, 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 it self, 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, then 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 in­tend 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.

[Page 4] 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; then it must be Christ the Son of God in both Natures, Chap. 2. 11. Ʋnto 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, then 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 dwelt among us, and they saw his Glory, as the Glory of the only begotten of the Father, &c. Which was in the Unity of Natures, and not the Divine only; which distinct from the Humane could not be seen, with vers. 33. 34. 1 John 1. 1, 2. Mat. 16. 16. Joh. 6. 69. all which Scriptures, with multitudes that might be mentioned, prove him to be the Son of God in both Natures; Christ, God, and Man in his life among men, and not in one Nature only.

5. It was the Son of God that dyed for our sins, Rom. 5. 10. and 8. 32. 1 John 4. 10. Hence his Bloud is called the Blood of God, Act. 20. 28. and that God laid down his life for us, 1 John 3. 16. Not that the Divine Nature could be properly said to dye, but as united in the Humane Nature; and so the Divine and Humane Na­tures making one Person, one Son; so this glorious Son of God, in a true Gospel sence, is said to suffer Death for our sins, or we must all have dyed Eternally; nor doth that Unscriptural Notion reach the case, viz. that the Humane Nature suffered, and the Divine Na­ture satisfied, it is the same who suffered that satisfied, Eph. 10. 2. Heb 9. 14. 1 Pet. 3. 18. and Chap. 1. 18. 19. And it was our High Priest that was the Son of God, not in one Nature only, Heb. 3. 1, 6. and 4. 14. and 7. 28. and as he was the Prince of life, Act. 3. 15. the Lord of Glory, 1 Cor. 2. 8. was he killed, and crucified; and certainly that was not in the Humane Nature only; for so he could not be the Prince of life, the Lord of glory.

CHAP. II.

THere having been various and differing apprehensions among men about this great Truth of the Gospel, by reason of dark­ness that hath in part befaln us all; under the sence of which, we have cause to be humbled: I shall, according to what I have at­tained from Scripture-light, briefly give forth; as followeth,

1. That Christ died for the World, that is, the Universe, the Hea­vens and Earth, and all things therein, the whole six days Creation, that sell with man for the sin of man, as a Curse to man for his sin, Gen. 3. 17, 18, 19. and the Whole shall be restored again out of that Estate, Act. 3. 21. Rom. 8. 20. 21. 2 Pet. 3. 13. Rev. 21. 5. And this Renovation and New-life to the world, must be effected by Jesus Christ, Crucified and raised again from the dead; its founded here, He died and revived that the world might live, Joh. 6. 33. The Bread of God is He, which cometh down from Heaven, and giveth life un­to the World; and v. 51. The Bread that I will give, is my Flesh which I will give for the life of the World, Joh. 14. 4. This is for the Salvation and Life of the World out of the faln state; by the Death, Resurrection and Life of Christ, it shall all be accomplished in his time; that, as the first death and loss of the world, came in by the disobedience of the First man, so the Restauration must be effected by the Second Man, who is the Lord from Heaven, Rom. 5. 18, 19. 1 Cor. 15. 21, 22, 47. Act. 3. 20, 21.

2. And more especially, in order to the accomplishment of this great and universal design of God, he died for all Man-kind (which is included in the first); and in this sence he died for the sins of the whole world, and that because, Sin it was, that brought in Death, [Page 14] and a Curse on all man-kind, Rom. 5. 12. and in a true sence upon the whole world, for mans sake that sinned, Gen. 3. 17, 18. Job. 15. 15. And that he died for all man-kind, appears in these and the like Scriptures, Joh. 1. 29. 1 Tim. 2. 6 Heb. 2. 9. 1 Joh. 2. 2. 2 Cor. 5. 19.

CHAP. III.

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.

[Page 19] 1. The Church of the old Covenant, the natural Seed of Abraham, and the Proselyted Gentiles, were the Elected and chosen of God to be his Church; and he made it their duty and priviledge to enter in­to, and keep that Covenant, and to worship him in that Covenant­relation; 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 its their great concernment to be sincere to God there­in, and so to persevere in the Faith and Obedience of the Gospel, as to obtain the end, and of whom we are bound to hope that it will be so, Phil. 1. 6, 7. Yet out of this Elect Church of Christ, its possible that many may fail of the grace of God, and so come short of the glory of the Covenant, Heb. 12. 15. The Church thus considered, as the Elect Church of God, visible in the Gospel, we may (and must) understand in these and the like Scriptures, Matth. 28 19, 20. which is the Commission of Christ for stating and constituting the Gospel-Church and worship of God therein, with the promise of Christs presence with them in their walking according thereunto; and to whom is the Promise of Salvation in their constancy in the Faith and Obedience of the Gospel, Mark 16. 15, 16. and it will be their great damage who come into the Church, and afterwards fail of the grace of God, 2 Pet. 2. 20, 21. And the Church and Chur­ches are thus considered as is apparent in the method of all the E­pistles, which includes all the Believers and Members as the called Ones of God, and yet supposeth a possibility of departing from the Lord, and the Church is thus considered, Col. 1. 21, 22, 23. 1 Tim. 2. 15. Heb 3. 6. And that all that believe and obey the Gospel, are 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 Choise 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, its 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 its 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: [Page 21] 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-null 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, &c. 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 Fathers 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 [Page 22] 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 seeth the Son, and believeth on him, may have everlasting life, &c. 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. Sutable to this, are we to understand the Book of Life, men­tioned in the Scriptures: 1. Of Gods fore-knowledge 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 Gospel­book 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 sutable 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 [Page 23] it, and yet laid it not as any stumbling-block in the way of any, but did so Preach, and so Write, 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 hinderance 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 priviledge, 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, Concubins, 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 sute 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 Prophets reward, &c. 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 priviledge, 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 intend 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 [Page 24] Elect Church and Spouse of Christ, which probably may be intended in the Church of the first-born, 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. IV.

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.

[Page 25] 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 justi­fie 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 pittys 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 threatned and executed, and doth threaten, and will execute Judgment 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 Judgment upon them that live not to him therein, Rom. 2. 12.

2. The Jews for sinning against him under the ministry of the Law, Lev. 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 threatned, 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 God-like [Page 26] thoughts of him, to require, blame, pitty, promise, threaten, and ex­ecute terrible Judgment 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 mens 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 dore, 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 its no mans 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 what-ever hath befaln 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. Its true, the first death is come on all men by Adams Transgression, they having the same original nature of sin and death, its come into all men as a Judgment 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. Its generally granted that its not the sin, but affliction of those born naturally Ideots, or through natural distempers lose their senses, because they cannot help it: So like­wise Sickness in it self is an affliction, not a sin. A man that hath a bad memory, he bewailes it, and endeavours its help; it is not his sin, but his affliction. Damnation is the judgment of Gospel-unbe­lief and disobedience; yet those that never heard the Gospel, cannot be under this Judgment, because its impossible (without a miracle) that they should believe the Gospel; its (in some sense) their afflicti­on and judgment 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. [Page 27] 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 wordly Lusts, to proud, envious, and disobedient Lusts, this is the sin that will usher in the second death; original guilt, and stain 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 dore.

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 mans 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, lyeth 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.

CHAP. V.

CHAP. VI.

WE may now result, clearly and safely, that the Salvation of all that shall be saved, shall be sutable 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 sutable 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 priviledge and glory, which the Gentils that have not heard of Christ, nor the common saved ones 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 ones too, Rev. 5. 11, 12, 13. Phil. 2. 10, 11.

2. That the Condemnation of men in the Judgment 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 immediatly) 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 [Page 46] by the Law; and all Sin, since the Fall, hath been (in a true sence) a­gainst the Gospel; yet their judgment 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 Judgment, 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 intreating accep­tance, shall then Judge and Condemn them; and they themselves shall then acknowledge the Judgment 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 wilfull Will that was the cause thereof.

CHAP. VII.

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 sence of Loss; the Judgment 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 Judgment, I must leave to Him that knoweth all things to determin. 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, lets 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 Judgment; the unpardonable sin is, Knowingly and malitiously 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 mist 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 Ʋnbelief, and therefore he obtained mercy: Had he done the same work knowingly and maliciously, he had been past the reach of mercy.

CHAP. VIII.

Reas. 1. IT's that which renders a real Design of good-will in God, towards all Men, in the gift of His Son, and in the Re­stauration-Work; 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, like-wise, 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 it self 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 Proceedings in the Whole; which will tend to satisfie gracious Souls, and silence all Gain-sayers, if not here, yet certain­ly hereafter; from His general Design of Good to Men; and the Rationalness and Equity of his proeeeding therein.

5thly. It's that which renders the Scriptures reconcilable, and dis­covers the sweet Harmony thereof; that tells us of God's Design [Page 56] of good to all men, and layeth the blame on Man, in failing of Re­ceiving the Good, designed. And the special Grace of God there­in to some, and that without any Derogation at all from His gene­ral Grace, and leadeth out of those confused Labyrinths; which the contrary, and unaccountable Notions, hath brought men into, viz. Of God's sending His Son to dye for the Elect only, (in the strictest Sense) determining to damn all the World besides; That, no man hath a Power (in any Sense) to believe, and obey the Gospel, and yet must be damned eternally for not believing; which imports no less (were it true) than that God sent His Son, not to save (but to destroy) the World: And like-wise delivers from the unquoth Notions, of denying Election, and special Grace; and the certainty of such to obtain; The Liberty of the Will of God in this matter, without any wrong at all to His general Grace; The laying too much Stress in the Creature's Will, derogating from the Spirit's Work in the Gospel: These, with sundry like Notions, this Understanding delivers from; and renders the wayes of God to­wards Men, in the Gospel-way and work, to be righteous, even ra­tional men themselves, being Judges; which will make all miscarry­ing Persons, silent, and speechless, in the great Day of Ac­count.

God's design in Scripture, being to render himself, and wayes to be understood of men, rationally to convince them of His Mercy, Truth, and Justice, suitable to his Name and Nature; that what may be known of Him who is Invisible, may be understood by men; and it concerns us, not to cloud Him under Darkness, and so to ren­der both Him and His wayes Unaccountable, Irrational, and Ungod­like; who is the fountain of all Light, Reason, Truth, Holiness, Justice, and Equity; and is (and must be) so in all His wayes; and hath designed by his Word, and Works, so to make known himself to men, Psal. 145. 17. Rom. 3. 3, 4.

5thly, It renders those divided Notions, about Election, and Re­probation, general and special Grace, (that have unjustly made Divisions among Christians) to be reconcilable, and tendeth right­ly to end the strife in this matter; there being a Truth in both, if rightly understood and held: But, as held in opposition, are both contrary to the Truth, and dishonourable unto God. Let those that are for special Grace, believe and own the general Grace of God to All; and those that are for general Grace, believe and own the special Grace of Election, in the true sense, as hath been declared; [Page 57] and the Controversy will be over, God will be honoured, and His People comforted, and edified.

6thly. It's that which tends, not only to render God and Christ, truly lovely in the Eyes of all men, and effectually to draw the Hearts of Sinners to Him, when they understand that his Love is Gene­ral and Universal, Hos. 11. 4. Matt. 11. 28. Joh. 3. 16. and 6. 37. But effectually worketh the Hearts of Saints to Duty and Diligence in all His wayes, 2 Cor. 5. 14, 15. working in them Love to God and Christ above all, as their chiefest good, and as the Word doth require, Matt. 22. 37. Which can never be, but from the Appre­hension of the truth of Love to them, 1 Joh. 4. 19. v. 10.

7thly. It tends to render God to be infinitely Glorious in the Re­stauration. As in the Creation-Work, in which he deljghteth himself in variety, and that (as to us) infinitly; in which his Infinitness is wonderfully declared: So, in the Restauration and Redemption-Work, there will be Infinitness in variety to Eternity, though all shall stand in Unity as to the Head, Eph. 1. 10. who is not only Head of the Church, but Head over all things to the Church. v. 22. Yet a variety beyond all Human Capacity, both as to Glory, and Punishment, distinct and suitable to the various states of All, respecting both Persons, Actions, and times of Restitution; and some as wandering Stars, to whom is reserved the blackness of Darkness for ever, Jude v. 13. I say, That things thus considered, will ren­der God infinitly glorious in His whole Name, and that to Eternity; the New-World being set, in the whole State thereof, to glorifie Him in all His Names.

CHAP. IX.

CHAP. I.

MY Method in that which follows, shall be, 1. To state the Grounds, and so the Bounds of Church-Com­munion, according to the Gospel; which is the alone Rule both of Faith and Practice.

The Grounds of Church-Fellow-ship, or those Principles on which the Church, or Churches of Christ, should Ground and Bound their Communion, are most clear­ly stated in Eph. 4. 4, 5, 6. The reason why I (especially) fix on this Scripture is, because it seems to be stated (not only) as an Argument to engage to the Unity exhorted to, vers. 3. but is (like­wise) a Description wherein this Unity doth consist.

1. Of the Unity of the Church it self, There is one Body, i. e. one Church, which is the Body of Christ; and of whom He is the true and lawful Head, Lord, and Law-giver, 1 Cor. 12. 13. Which Church containes all true Believers, in all Nations: This is the Vi­sible Church of Christ, in the Visible Profession of the Faith of Christ, according to the best of their Understanding, and Knowledg of the Will of Christ, their Head and Lord, in His Word: Though, in this Church, as thus considered, some may miscarry; and, by [Page 70] their own Default, come short of the Glory promised.

This Universal Church is thus described, in the Text last mentio­ned, and in vers. 27, and in Eph. 1. 22, 23. Col. 1. 18.

Though this Church is gathered into many Churches, and is in ma­ny Nations; and, (it may be), through Ignorance, Pride, Froward­ness, and misguided-Zeal, separated into more Churches than need (or ought) to be: and, it may be, some part thereof in Babylon still, Rev. 18. 4. and others build Tabernacles before they are half way out; yet the Church is but one Body, in Christ the Head. There is but one true Universal Gospel-Church in the World, which is the Body of Christ; and of this Church it is, I do profess my self a Member: And this Church is (or should be) gathered into par­ticular Churches, or Congregations; walking according to the Rules and Laws of Christ, their Head and Lord: Holding Communion with Christ, their Head; one with another; and with all Churches in the same Faith, and Obedience of the Gospel. And as for the great matters of Faith, wherein the Churche's Unity consisteth, it here followeth:

1. In one Spirit, There is one Holy Spirit; that is, one holy Spirit of the Father, and of the Son; by which, this one Body, the Church, is Regenerated by the Word of the Gospel, and united unto Christ the Head thereof, Joh. 3. 3, 1 Cor. 12. 13. and 6. 17.

2dly. All are called in one hope of their Calling; That is, All hope for one thing, to wit, an Interest in the Grace and Glory of the New-Covenant, Rom. 5. 2. Tit. 1. 2. Ch. 3. 7. And in 2 Thes. 2. 16. it's called, Good Hope, through Grace: In which Hope, it behoves them to be constant, and stedfast to the End, 1 Pet 1. 13.

3dly. One Lord; that is, One Lord Jesus Christ, the Lord and Saviour of this Body, the Church, 1 Cor. 8. 6. and 12. 13. who purcha­sed it with His own Blood, Act. 20. 28. and to whom the Church is to be subject in all things, as to Her lawful Head, and Lord. Eph. 5. 24.

4thly. One Faith; that is, That one Faith of (and in) the Gospel; of which, it's necessary for all the Members of the Body to be prin­cipled in; and includes all things necessary to be believed, in order to Eternal Life: with a suitable VValking thereunto.

5thly. One Baptism; that is, either, 1. One of a kind: One of VVater, one of the Spirit, and one of Afflictions: Or, 2. one of VVater, unto Regeneration, Act. 22. 16. 1 Pet. 3. 21. 1 Joh. 5. 6. which I take to be the one Baptism (most probably) here inten­ded.

[Page 71] 1. Because-that, Baptism in Water was commanded to be done after Believing; and was alwayes so done, according to that Rule, Mar. 16. 15, 16. Act. 2. 38. and 8. 12. 37. and so it's stated in this place, one Faith, one Baptism.

2dly. Because the other Baptism, i. e. of the Spirit, and of Af­flictions, are so called Metaphorically, and not properly. Properly Water-Baptism is so; the others are so called by way of allusion, or likeness.

3dly. Because the Baptism of Afflictions may (or may not) be: it's no Duty, or Ordinance, for any man to throw himself into it; but a Duty, when lawfully called to it, and (esteemed as) a Mercy to be delivered from it: But as there is but one Baptism of Water; so a Union herein is necessary to a right Church-Communion; without which, there cannot be, in the Body of the Church, one sort of Mem­bers; [...]nd so the Body cannot be one in the Head.

6thly. One God, and Father of All; who is above All, and through All, and in you All. Now, where there is a Unity in these principal Things (viz. One Spirit, uniting this one Body, one Hope, one Lord Jesus, one Baptism, one God, and Father of All, &c.) there is a Ground for Church-Communion, in all the things of Jesus Christ, if other matters of Scandal, in Conversation, do not justly prevent, Eph. 5. 5, to 12.

Our Lord sums up the Fundamentals, necessary to Salvation, in a narrow Compass. Joh. 17. 3. And this is Life Eternal, that they know thee, the only true God, and Jesus Christ whom thou hast sent; which (doubtless) includes the Whole, of Faith and Practice, ne­cessary unto Life Eternal: And Mar. 16. 16. He that Believeth, and is Baptized, shall be Saved; that is, He that Believeth, and Obeyeth the Lord in the Gospel, shall be Saved; of which Obedience, Baptism is the first, and an Usher to all other Parts of Obedience; and that which, by the Gospel-Law, puts Persons under the Pro­mise of Salvation, and gives them a right to orderly Church-Com­munion.

So that I infer from the Premises, That, according to the Rule of Scripture, and Law of Christ, nothing should prevent those that are united in the Faith and Baptism of Christ (walking according there­unto) from Fellowship, in all the Ordinances, and Priviledges 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; [Page 72] (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, A-hah; 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 Priviledges of Jesus Christ.

CHAP. II.

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 our selves 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 practise 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 Baptized 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 [Page 73] 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 here-in, 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, &c. which is the Foundation; But, not Laying again the Foundation of these Things; that is, Christ Je­sus: He is the Foundation of Repentance &c. 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 perswade 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 through-out 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 [Page 74] 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 Gospel­ministration, 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 Baptized. 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 Baptized, every one of you, and ye shall receive the gift of the holy Spirit. He does not say, be Baptized, and have hands laid on you, but be Baptized, &c. By which it appears that Baptism is that to which the Promise is made, and not laying on of hands; and its not to be doubted, but that they had the gift (according to the Pro­mise) [Page 75] 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, Its evident there was no other Ordinance used among them af­ter Repentance (in order to Church-Communion) but Baptism; for its said, That they which gladly received the Word, were Baptized, and added to the Church, without any Laying on of hands, Act. 2. 41, 42.

3dly. We have grounds to conclude that, Imposition of Hands on Baptized Believers, as such, was an additional act done by the Apo­stles only where the gifts were not before, and so no instituted Or­dinance of common use in the Church: And that for these Rea­sons;

1. Because we find it not practised on any Converted by the Apo­stles Ministry, because that such had the gifts, following Faith and Baptism according to the Promise, without Laying on of Hands; and (it seems) that additional act of the Apostles was, to confirm the Conversion wrought by Ministers that were inferiour to the Apostles in Gifts and Authority.

2ly. We find it practised only on those of Samaria, Act. 8. Con­verted by Philip, who was not an Apostle, and Baptized by him, on whom the Gifts did not follow after Baptism, as when the Apostles Ministry Converted: and Peter and John laid Hands on them, in or­der to the gift of the Spirit, which they had not before; if the Gift had followed Baptism, as in the Apostles Ministry, there had been no occasion of Imposition of Hands for such an end; and this is ren­dered as the reason thereof, v. 16. As yet the Holy Spirit was faln on none of them, and for this reason they prayed, and laid on Hands, which clearly importeth, that if the Spirit had faln on them before, they had not laid on Hands for that end; and likewise, that the gifts of the Spirit came at first on the Church of the Jews, without Laying on of Hands, as is evident, Act. 11. 15. & 10. 44. And those Paul laid hands on, Act. 19. were Believers before, who had not heard whe­ther there was any Holy Spirit, and he laid hands on them, and they re­ceived the gifts of the Spirit. By all which, it appears, that laying on of the Apostles Hands, was sometimes done as a supply to Bap­tism, when the gifts did not follow Baptism; so that its evident, As sometimes the gifts did not follow Baptism, without laying on of the Apostles Hands, as in the cases mentioned: So sometimes the Gift was given before Baptism, as Act. 10. 44, 45, 46. And then was no [Page 72] [...] [Page 73] [...] [Page 74] [...] [Page 75] [...] [Page 76] mention of laying on of Hands, but they were commanded to be Bap­tized, v. 48. which confirms Baptism to be a standing Ordinance of constant and universal concernment to Believers, though they have the Gifts of the Spirit before; but Laying on of Hands to be only of present use, in order to the particular end, exprest; and further, if it had been an Ordinance of Christ, as Baptism, to be practised on All, in order to Church-Communion, then Philip let the Eunuch pass away without it; and so, in an incapacity of Church-Commu­nion in any of the other Ordinances of Christ: and this we find generally stated in Scriptures (not only in those before-mentioned, Act. 2. 41, 42.) that Baptism was it, that united them to Visible-Church-Communion, Rom. 6. 3. 1 Cor. 12. 13. Gal. 3. 27. and nothing else after was required but a willing mind to walk with God in all His wayes.

4thly. We find that Imposition of Hands, was exercised only on those called to minister in that Church among them. And, in Rea­son, if we understand Scripture, by Scripture, (which is the safest way) then, what Laying on of Hands we find practised among them, we must (most rationally) conclude, That is it the Apostle intends, Heb. 6. 1, 2.

I shall endeavour to answer some Objections against this.

1. It may be said, That of Laying on of Hands on Elders, is not a Principle, and Beginning-Word; and that of Act. 6. 6. relates only to Ministers; but this seems to relate to the whole Church, and is Milk for Babes; and therefore, is not that Imposition of Hands on Elders.

CHAP. III.

OThers make a Breach, and Separation, about the Seaventh-day -Sabbath; supposing that to be the Day, (and the only Day) commanded of God, for Gospel Rest and Worship: and hence, make a Breach, and Separation, from all that are not of their Opini­on in this Matter.

And in what I shall offer to Consideration in this Case, I shall not meddle to Answer any Man's particular Grounds for it; because it's not Controversie I design, but Healing. I shall (to this end) pre­sent some weighty Considerations about this Matter; which, if well weighed, may (if not Answer all) moderate the spirits of those, who are so high in prosecution thereof; and caution others of being too forward in rushing thereinto; which is my only Design in write­ing This.

First, then, I offer This, that the Seventh-Day Sabbath, was (nor is) no Moral Precept, but an instituted Ordinance of God; and so subject to be changed at the Will of the Institutor, or have an end, as all other (meerly) instituted Ordinances are. I know, there are varieties of Opinions about the meaning of the word Moral; but that which I intend is in two Things, which is enough for the Case in hand.

1. If Moral, it must be so, as the Law of Nature, viz. That which Man by Nature, with the teaching of the Works of God (without any other Revelation, or Institution) might attain unto. Man by Nature, with those Helps, might, and did, come to know that there was a God, Rom. 1. 19, 20, 21. And so, by the same Light and Law, might know, that this God must be worshipped, & that there must be time for that Worship: but that this time must be the Seventh-Day, was not written in Nature's Book; and therefore, (in this sense) not Moral. And that it did not teach the Seventh-Day Sabbath, not only Reason tells us it could not, but it's evident, it did not teach any the Knowledge of the Sabbath, either good or bad in the World, till it was instituted by God, and commanded, as I shall in its place demonstrate.

Or, 2. It must be Moral, as perpetual; and that it cannot be: For, there will be no Keeping of Seventh-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.

CHAP. IV.

AS touching this matter, viz. The Marrying of Church-Members, with those that are not so; (this being made by some a ground of Separation,) I do acknowledg▪ that it's a desirable thing, to keep within the Bounds of the Churches in this matter: Or, for every Opinion, and Profession, to Marry with such as are of the same Societies, it's most likely to tend to Peace.

But to make the contrary a matter of Fact, so as to separate Per­sons from their Societies, who fail in this matter, or to separate from Churches, who see not the Way clear to do the like, I see no Scrip­ture-ground: For, Church-Censures being of high concernment, & may not be executed but for great and wilful Transgressions, being the Breach of some known Law of Christ, and willfully persisting therein: And all that is (or, I suppose, can be) said in this matter, seems not to amount to so much: And it's of weighty concernment, to do a thing in the Lord's Name, without His Authority: Tender Consciences dare not do it.

1. The Old-Testament-Scriptures, stated in this matter, seem to come short of a New-Testament-Law; and that for these Rea­sons, 1. Because the Church of the Old-Covenant was the Natural Seed; Marriage being a matter of Natural, and Worldly Concern­ment (though God's Ordinance), it was to preserve them from mix­ing with the Nations, in the way of Generation, they being accoun­ted the Holy-Seed, Ezra 9 2. 2dly. and probably, Because Christ was to come of the Seed of the Woman, which Line was to be in the Church from the first Promise, Luk. 3. 23. to 38. Though that Line did admit of mixture sometimes, through infinite VVisdom; [Page 90] for gracious ends, as in the case of Ruth, and probably some others; yet, without Rule, though not without the Divine designe therein, the Lord did not only herein preserve them from mixing with the Nations; but from mixing with the same Tribes in Marriage, for politick ends, Num. 36. 6, 7, 8. which (probably) might be one end of forbidding them Marriage with the Nations. But, 3dly. The special Reason rendred was, The Danger of Inconvenience that might follow, viz. They might be drawn a way to serve other Gods, Deut. 7. 3, 4. and so, The Anger of the Lord be kindled against them: Not simply for so Marrying; but for being drawn away thereby, to serve other Gods. The Lord did bear with it, where, and when He pleased, without Reproof, when they were not drawn away there­by, Num. 12. 1. 7, 8. Act. 16. 1. True it is, there is the same dan­ger still, of being turned away from the Truth; and therefore, Chri­stians ought to be very careful herein.

2dly. Come we to the New-Testament, and we have no positive Law stated in this matter: The Scriptures urged, reach not the case in hand, as Luk. 17. 26, 27. I verily think, it's a great mistake in those who think that Christ there speaks of unlawful Marriages, or of the sins of the last Dayes; but, rather discovers the state of the World, as not expecting His Coming; that, as a snare, it will come upon them, when they are not aware: And 2. Cor. 6. 14. clearly relates to Fellowship on a Church-account, and the Churches Concernment; not to mix with Idolaters, or false Worshippers in Religious-Worship, and nothing at all of Marriages. Neither does 1 Cor. 10. 8. Act. 15. 29. Rev. 2 14. at all reach the case in hand; only that 1 Cor. 7. 39. seems to have something of this Matter in it. The unmarryed Woman, being a Widdow, is at liberty to be Marry­ed, to whom she will, Only in the Lord: Yet, whether to understand the words, Only in the Lord, to intend only with a Church-Member, is the great Question, which some cannot so easily pass over; but ra­ther understand it to intend, in the Fear of the Lord, as His Ordi­nance: And that, 1. Because (though the word [in the Lord,] and [in Christ], do mostly intend in the Faith, & Profession, of the Lord,) the word In the Lord, is never spoken of a Second Person, viz. When it speaks of any Person, doing any Act, as In the Lord, it in­tends the same Person, and not another: So, when it speaks of the Woman's Marrying In the Lord, it intends her own Act, and not the Person with whom she Marryeth, That he must be in the Lord, i. e. in the Church 2. Because there are other-like sayings in Scripture, that [Page 91] must be thus understood, viz. The Fear of the Lord, according to Hi [...] Appointment and Ordinance, as 1 Cor. 11. 11. Nevertheless, nei­ther is the Man without the Woman, neither the Woman without the Man, in the Lord: In the Lord, in this Place, cannot intend in the Faith, and Profession, of the Lord; For so, Paul was without a Wife, and perswaded others, both Men, and Women, so to be; be­cause, it brings not only Worldly Troubles, but Distraction in Re­ligious Things; which clearly importeth, That they might be with­out each other, as in the Church; and that, to the best advantage, on the Religious account. But, as v. 11, 12. do fully explain, They cannot be without each other, on the Worldly-account, for Procre­ation, and maintaining the World, which is God's Ordinance: And to do it in the Way of Marriage, is to do it in the Lord: For, the Woman is of the Man, and the Man is by the Woman; but both, of God: Taking, and living together, In the Lord, i. e. in Lawful Ma­trimony, and not in Adultery, is to Marry in the Lord, Heb. 13. 4. So, Eph. 6. 1. Children Obey your Parents, in the Lord: It cannot im­port their Parents in the Church only; then it would be a Law of Li­berty, and Disobedience, to Parents out of the Church: But, In the Lord, relates to the Children themselves, to do it in the Fear of the Lord, as His Ordinance, in all lawful, and rightful Things, whe­ther their Parents be in, or out of the Church. So, Col. 3. 18. Wives, submit your selves unto your own Husbands, as it is fit in the Lord, must be thus understood, viz. of Wive's Submission, in Lawful Things to their Husbands, in the fear of the Lord; and that to those out of the Profession of the Lord, as well as to those in the Church, 1 Pet. 3. 1.

3dly. There are many Sayings in Scripture, which seem to take off the force of what seems to be said to the contrary; as 1 Cor. 7. 2. Let every Man have his own Wife, and every Woman her own Husband. He doth not limit, to the Church; compared with v. 13, 14 where the unbelieving-Husband, and the unbelieving-Wife, are Sanctified to each other's use in that Relation. And, what is said in this matter, is but a Supposition, and no insallible Conclusion, viz. That it in­tends such as were Marryed before Believing; and urged from v. 20. Let every one abide in the same Calling, wherein they were called. This is but a Supposition, and no undoubted Conclusion: But v. 17. seems more proper to this case, But as God hath Distributed to every Man, (or Divided); which seems to relate most properly to the matter of Marriage; it being God's Distribution, (whether the Husband, or VVife, be good or bad), one in Mercy, the other in Judgment: And, to this like wise, agreeth 1 Pet. 3. 1, 2. which fully cleareth, [Page 92] That believing-VVomen, had unbelieving-Husbands; but, whether marryed before Believing, is unintelligible, as to us, unless by Divine-Revelation; which now, none can pretend unto.

4thly. Marriage it self, is of Natural, and VVorldly concernment, (and not Religious, any other-wise, than Eating, and Drinking, which is God's Ordinance) and, by Christians to be done in the Lord, viz. in His Fear, with Prayer, and Thanksgiving, 1 Tim. 4. 4, 5. 1 Cor. 10. 31. Religion, in both Parties, adds to the Comfort of the Relation; but not to the Being thereof.

That it's of VVorldly Concernment in it self, is clear, not only from Reason, but from the Scripture, Luk 20. 34 The Children of this World Marry, and are given in Marriage. Though, in some re­spect, the Kingdom of Christ is distinct from the VVorld, and is not of the VVorld; and the Children of Light, distinct from the Chil­dren of this VVorld: Yet in this, and in many other Cases, as Eating, Drinking, Sleeping, and in VVorldly Employments, they are as the Children of this World, and act as in the Faln-state; though Grace directs them to a higher end in all, 1 Cor. 10. 31. than they, who are on­ly the Children of this World, do attain unto. Yet Marriage both of good & bad is a Worldly▪work, & performed by the Children of this World, one with another, to Worldly-ends; as you may see, Gen. 1. 28. & 2. 18. 1 Cor. 7. 2. Which ends of Marriage, Men & Women (on­ly as so) are capable to perform. Neither can I be of the mind of those who judg such Marriages to be positively unlawful, and sinful; and yet, that it is unlawful for such to be separated one from the o­ther, (the grounds stated, not reaching the Case); For, if it were so, I do not yet understand, How any Repentance, (for a Fact done con­trary to the Law of God) can be accounted true, without Reformati­on; How the Way can be made plain over this Block, I know not.

5thly. The Case with us much differs, from what it was in the Pri­mitive Times; all then (of the Gentiles) that were not of the Church, were of the Idolatrous Heathens; yet some Believing-Hus­bands had Unbelieving-Wives and some Believing-Wives had such Unbelieving-Husbands: But now, all profess Christianity; and, in a sense, may be said to be Believers. And, in all the differing Opinions about the VVays; and VVorship of God as Christians▪ there may be some fearing God among All; For, God hath His People in Babylon, Rev. 18. 4. And so,

6thly. Hence it comes to pass, That some Husbands, and VVives, prove better, and more comfortable Yoke-Fellows in that Relation, that are not Church-Members, than some that are; though a shame, [Page 93] and reproof it is to Church-Members that it is so: And indeed, some Church-Members become vile and wicked, and worse Relations than is ordinary among the worst of Men; which renders the uncertainty of Comfort to Christians, in their Relations, in this matter; though (both religiously, rationally, and ordinarily) it may be expected better: Yet, I have seen as great disappointments on this account, as of any by Mar­rying out of the Church.

Yet, 7thly. and finally; I would not be mis understood by any: For, I judg it to be most suitable, most religious, most honourable, and most likely for Peace and Comfort, for all sorts of Opinions (in matters of Religion), to unite in this near Relation, where Unity may be both re­ligiously, and rationally, expected; though I earnestly desire more Love among all Christians of differing Apprehensions; and that Persons uni­ted in Marriage, of differing Perswasions, may perform the several Duties of each other of that Relation. Yet, it savours most of Christia­nity, that our nearest Relations be such, as with whom we may walk, and worship God, as Heirs together of the Grace of Life, 1 Pet. 3. 7.

And as for the matter of Oaths, in the Cases of late, commonly con­troverted, and on which, hath been many Breaches; I believe if Persons knew what it is to walk by Rule, and not by Will, this matter will be soon over; though Repentance is needed for the uncharitable Breaches on this account.

And as for Blood, and Things strangled; though I am much of the same mind, that Blood is forbidden; and that on the same grounds as mentioned; viz. That which was forbidden before the Law, under the Law, and under the Gospel, must needs be unlawful; viz. That which was ever unlawful, must be so still, without some new Law to make it lawful: And I may add, That Blood was at first forbidden on a Moral (and not a Ceremonial) ground, viz. The Blood is the Life thereof, Gen. 9. 4. So it was, and so it is, the Life still. The Law of forbidding Blood is as antient, as the Law of allowance to eat the Flesh; and is the gene­ral Law to mankind, not Ceremonial, but Moral, and Perpetual: Yet, notwithstanding, I see no ground of Separation; from Persons, or Chur­ches, that are of another mind; not only, because such things are not stated as the ground of Fellowship; but like-wise, we are forbidden to make Breaches on such accounts, Rom. 14. 17. And because, there are various Expressions in the Scripture, which, many, yea most of the Godly understand gives an allowance in this matter; and think it weakness in those who make Conscience thereof, as Rom. 14. 14. I know, and am perswaded, by our Lord Jesus Christ, that there is nothing un­clean of it self; viz. by any Law of God: For, it is Legal-Uncleanness [Page 94] that is here intended: And that the first Part of that Injunction of the Apostles, Elders, and Church (Act. 15. 28, 29.) forbidding the eating of Things offered to Idols, &c. is in some case allowed else-where; and forbidden only in case of Offence, 1 Cor. 8. 4. 8, 9. & 10. 27, 28, 29. 32. Though, as for my self, I can satisfiedly understand these Scriptures, and the Law against eating of Blood stand unaltered; yet, I durst not force my understanding on others; nor with-draw from those who dif­fer from me herein. And I heartily desire, that all the true Lovers of Truth, and Peace, would not make disputable and doubtful Things, the causes of Division; but to receive each other, not to doubtful Disputati­ons, Rom. 14. 1. knowing that The Kingdom of Heaven consisteth not in Meat and Drink, but in Righteousness, Peace, and Joy in the Holy Spirit, Rom. 14. 17.

And as for these grand causes of Division, viz. The differing Noti­ons about Election, special and general Grace, I hope what I have said about this matter, in the preceding Discourse, may tend (in time) to help over those Extreams; when others shall see cause, to set to their helping-hand in this Matter.

CHAP. V.

ANd as for others, who make the way of Church-Communion so wide, as either to endeavour to make up a Union, and Communi­on, with all sorts of prophane Persons; or Sprinkle Infants, which an­swers not that one Baptism, commanded in the Gospel; or would force a Union, and Communion, on a Church-account, by a human Coercive-Power, which is contrary to the Law of Christ; who will have all the Subjects of His Kingdom, His Church, to be a willing People, Psal 110. 3. made so by His Word, and Spirit, Act. 2. 41. 2 Cor. 8. 5. and not by Human-Power and Force; I know not what to say to them, to work them into the Regular-Union, and Fellowship of the Gospel, on a Church-account; being perswaded, that there are many, yea very many, who fear God among them; yet-while, walking (not only) contrary to the Gospel, but contrary to their own avowed Principles; who confess, that Faith, and Repentance, is required of Persons that are to be Baptized: This is the Acknowledgment of all profest Christians, and Churches; That this answers the Law of Christ, and yet do contrary to it, which seems to stand up as a Bar of Separation, and Breach of Fellowship, on a Church-account.

But this I am willing to hope, That such as are Godly among all that thus practice, when they coometsee, how inconsistent, Infant-Baptism is, with that of Believers; and that they holding the first, on solid Scripture­grounds, which are innumerable; & the Second (at best), but on supposed grounds; and that, in so much Inconsistency, and Contradiction, both to the Thing it self, and true state of the Gospel-Church, who are, or should be, all (at least) Profest-Believers, called to be Saints; I say, I am willing to hope, That when they come to see into these (so great) Contradicti­ons, that they will be as willing, and ready to lay down, and fall in, with the Gospel-Practice, as ever they were to withstand it.

And, 2dly. I am willing to hope, That they will (for time to come) be more heedful of opposing, reproaching, and persecuting a People, for owning, and practising, their profest-Principles; if they suppose weak­ness in those that cannot, in Conscience, fall-in with their Practice of In­fant-Baptism; whiles, they are sure, it is Truth they fall-in with, in Be­liever's-Baptism, I hope they may come to see it, not so great a Crime, as they perswade themselves, and others, it is; especially, in as much, as they cannot, nor pretend not to Infallibility in the Matter. I would therefore, humbly pray all such serious and godly Persons, seri­ously to ponder this Matter, and to search after the Mind of the Lord herein, in order to the true Gospel-Peace of the Church, that there may be no more biting and devouring one of another; and to try, how they can reconcile their own Principles in this Matter; and to weigh all in the Ballance of the Sanctuary; and what ever is found too light there, to let it go as it is; and to be of a Caleb, and Joshua-like spirit, to follow God fully: And above all, to take heed of an opposing persecuting-Spi­rit. I am perswaded, that a Gospel-Spirit, and Persecution, can, or do, rarely dwell together in one Man: To Persecute, or use a Coercive-Power in matters of Religion, is inconsistent with the Christian-Church, relative to Christ the Head, and Lord thereof; who uses not Worldly-Weapons (or Power) in His Kingdom, or Church: Neither hath He Authorised His Ministers so to do. Worldly-Government, is to be ma­naged with Worldly-Power: Christ's-Government in His Church, by His Word and Spirit, administring His Censures in His Name: So that, to use Coercive-Power, in Christ's immediate Concerns in His Church, derogates from His Authority; and, it like-wise derogates from the true Nature of His Church, which are His Sheep. For Sheep, under any pretence, to persecute Wolves (or pretended Wolves); yet it shews forth a Wolvish-nature: And how Persecuters can acquit them­selves from Wolves, though in Sheep's-Cloathings, I know not: There­fore, take heed and beware of a persecuting-spirit; and fall-in with [Page 96] Truth; Love the Truth and Peace. This I must say, That, were there no­thing else to make a Difference, I could never hold Communion with a Persecuting-Church; it being so contrary to the Spirit and Word of the Gospel, and State of the true Gospel-Church, who did never persecute; but was always persecuted for Christ, and the Truth's sake.

And whereas it's said, That those which pretend to be against Persecu­tion, do the same in words, and evil-speakings, which is as truly Per­secution of the Tongue, as any other way of Persecution. This I must say, 1. I am much of the same mind, that there hath been too much of this amongst us All; and, as our Lord said in another Case, He that hath not offended in this matter let him throw the first-stone: And cause we have all to be humbled, and to repent of this Evil. Yet, 2dly, we must contend earnestly (yet humbly in the Gospel-spirit), for the Faith once delivered to the Saints, Jude v. 3. And I earnestly desire All, who fear God, to manifest Truth of Love to all People; especially, such as have the Visible-appearance of Godlyness, according to the Gospel, in their differing-ways; though, on a Church-account, constituted, accor­ding to the Gospel-Rule. I do not yet understand, how there can be a walking-together in Church-Worship, without a Unity in that Wor­ship, and in the one sort of Members that are to be exercised therein; whithout which, I see no way for the Church, to be either constituted or preserved, according to the Gospel-Law, and Order: Yet, there should be a great heedfulness of unchristianing each other, (unless Per­sons unchristian themselves by prophaneness.) nor to account each o­ther as Enemies; but converse together, and love as Brethren: For, I truly desire, That, among all the differing-Apprehensions, all that hold to the Head Christ Jesus (and that call on His Name), may study the Things that make for Peace, (forsaking the quarelling opposing-spirit) which best becomes the Gospel, and Spirit of Christianity.

These Things have I written, to discover the weakness of the grounds, on which Christians commonly make Divisions; that they may see the weakness, and that there is not so much in the Matter as they suppo­sed: And, am willing to conclude, That if Christians are not too much wedded to their own Understandings, it may prove of some help in the Matter; and that all sorts of differing-Apprehensions, may learn to bear with, and forbear, each other in love; and, till they can come to be of one mind, (from sense of weakness, and fallibility,) to pity one another; and to seek the Peace, and Welfare of one another. This is the Lovely-spirit of the Gospel; and the People, who thus walk, are a love­ly People; and the People, who thus walk, God will bless: But, if Christians will still go on to bite and devour each other, What can they [Page 97] expect, but to be devoured one of another? and that as a righteous Judgment from God, who is the God of Peace; and would have His People, to be the People of Peace: Therefore, if you love God, and Peace, think on these Things.

CHAP. VI.

I Shall present three Things in this Matter, that may tend to help on, and to further Union and Peace, among all the Godly.

1st. To discover what Unity, and Peace, it is I plead for, 1. That all who agree in the one Faith, and one Baptism of the Gospel, may own each other, and walk together, in one Constituted-Church-Relation, (though they may differ in several disputable Things, in matters both of Faith, and Practice;) and not by making Laws for each other, where Christ the Lord, and Law-giver, hath made none; that in all such cases, that Rule of the Apostle may be observed, Hast thou Faith? have it to thy self: For, I am clear, there may be some differing-Apprehensions, in both matters of Faith, and Practice, that should make no Breach in Church-Fellowship: Such things as these, did not throw the Church into Divisions, in purer times, than we are yet arrived to. We find that the Disciples of Christ were ignorant of, and unbelieving in, the main Fundamental-Truth of the Gospel, viz. The Death, and Resurrection of Christ; though He instructed them herein (at least) three times, yet He separated them not from Him; but owned them in what they did Believe, Matt. 16. 16, 17. The Apostle Paul deals moderatly about the Resurrection, 1 Cor. 15. where it's evident, that some (in that Church) denyed it, v. 12. though a Fundamental; yet the Apostle en­deavours to convince of that Errour, and not to reject: Which clearly argues, That Persons, for Errour in matters of Faith, are not suddainly, and rashly, to be separated from, as for matter of Practice; as in the case of the Incestuous Person, 1 Cor. 5. The Jews, that Believed, like­wise held many things in Practice about the Law; which, for Peace­sake, the Apostles did bear withall, and conform to, Act. 21. 20, 21, 22. And lik-wise, the Gentile Churches had diversities of Opinions, about Meats, Drinks, and Days, &c. Rom. 14. which the Apostle endeavours to reconcile; not by making all of one Opinion in these matters, but by bearing with, and forbearing each other in love: By all which, it ap­pears, [Page 98] That the greatness of Evil lyeth not in variety of Opinions, a­bout many Religious things, but in making Divisions, and Breaches, by reason of those Opinions; and it appeareth to be a Fruit of the Aposta­tized Spirit, and of the Flesh, so to do.

And as for those Christians, who so far differ, either in Faith, or Pra­ctice; as that there cannot be Communion on a Church-account, and yet hold the Head, and prize, and press after Holiness: let there be Truth of Love, allowing each other a Latitude in their way, according to their Faith, and Conscience; else we do not as we would be done unto; not envying one another, nor unchristian one another (though there cannot be Communion in the Ordinances of Christ, as by Him stated), being not of one Mind therein; yet to encourage Godliness in All: and to own, and approve, what of Faith, and Truth, there is in each other; so far, as there is a Unity therein. For, I doubt not, but that there is so much of the Root of the Matter, in all gracious Persons, as will minister occasion of rejoycing in each other, if Pride, and Prejudice, be laid a­side; that so, there might be a free Converse with each other, about matters of Faith and Practice.

And as for such, who are Enemies, and hateful, Christians should seek Peace with such, in all lawful ways; As much as in them lyeth, they should live Peaceable with All, Rom. 12. 18. They should love Enemies (with the Love of Pity), and pray for Enemies: This is the Will of 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 your selves; 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 Ʋnderstanding, keep your Hearts, and the Work will be done, Phil. 4. 7.

3. Let there be Opportunities of Converse (in Moderation) about [Page 99] the matter; by which means, the Spirits, and Tempers of Christians, may be the better known to each other; so (probably) the stumbling­blocks may be removed, and the end thereby obtained. The Strangness 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 Extreams on both hands, which Moderate-debates, might tend to rectifie.

4. And so, probably, might unite in such Principles, as are necessary to Communion, on a Church-account: and like-wise, 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 true-hearted 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 over­conceited with our own attainments: But much of Darkness yet re­mains: and, a full Deliverance, is not so easily and suddainly obtained, as is imagined; and, it may be, some have out-went 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 our selves, 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 heartily 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; rendring Evil for Evil, in way of revenge, back-biting, and evil-speakings, &c. O that the Church would purge it self 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 Ʋnity: 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 profest 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 Vertues, 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 judg, 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 Deaf-Adder, 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, [Page 101] 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 loose 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 our selves 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 [...]rinci­ple 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 neer 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 Daies, 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, fare-well, be perfect, be of good Comfort; live in Peace, and the God of Love, and Peace, shall be with you: Even so, Amen.