the Son of God in both Natures so was he in his life among men John 1. 14. He was made flesh and dwelt among us and they saw his Glory as the Glory of the only begotten of the Father c. Which was in the Unity of Natures and not the Divine only which distinct from the Humane could not be seen with vers 33. 34. 1 John 1. 1 2. Mat. 16. 16. Joh. 6. 69. all which Scriptures with multitudes that might be mentioned prove him to be the Son of God in both Natures Christ God and Man in his life among men and not in one Nature only 5. It was the Son of God that dyed for our sins Rom. 5. 10. and 8. 32. 1 John 4. 10. Hence his Bloud is called the Blood of God Act. 20. 28. and that God laid down his life for us 1 John 3. 16. Not that the Divine Nature could be properly said to dye but as united in the Humane Nature and so the Divine and Humane Natures making one Person one Son so this glorious Son of God in a true Gospel sence is said to suffer Death for our sins or we must all have dyed Eternally nor doth that Unscriptural Notion reach the case viz. that the Humane Nature suffered and the Divine Nature satisfied it is the same who suffered that satisfied Eph. 10. 2. Heb 9. 14. 1 Pet. 3. 18. and Chap. 1. 18. 19. And it was our High Priest that was the Son of God not in one Nature only Heb. 3. 1 6. and 4. 14. and 7. 28. and as he was the Prince of life Act. 3. 15. the Lord of Glory 1 Cor. 2. 8. was he killed and crucified and certainly that was not in the Humane Nature only for so he could not be the Prince of life the Lord of glory Object It is said 1 Pet. 3. 18. and 4. 1. That he was put to death in the flesh and that he suffered in the flesh and that he was crucified through weakness c. 1 Cor. 13. 4. Which Scriptures argue that he suffered and dyed only in his Humane Nature as the Son of David Answ 1. If the Son of God had not been in flesh he could not have suffered but being made fleâ—â— was in a true sence weak and did suffer for it was the Son of God the Prince of life the Lord of glory in flesh that did suffer 2. Yet as I said before the Divine Nature could not suffer in any sense but as united to the Humane so making one Person and this one Person is said in a true Gospel-sence to suffer and dye the Divine Nature vailing it self in the Humane for so glorious an end Mat. 27. 54. the Centurion and they that were with him watching at his death said Truly this was the Son of God Let not us have less Faith in him that dyed for our sins than them that were his Enemies 6. He was raised from death as the Son of God Act. 13. 33 34. Rom. 1. 3 4. 7. And He is the same still at the right hand of God What he was he is Joh. 20. 31. Act. 8. 37. and 9. 20. Rom. 8. 34. and shall be so to Eternity 1 Cor. 15. 28. Heb. 13. 8. Rev 1. 17 18. Now if Christ be the Son of God in both Natures only as is most apparent then it is as apparent that he is not the Son of God in the Divine Nature only But lest the Opposers of this great truth should be quicker-sighted than I to find Scriptures that speak of a Son in the Divine Nature only I shall take a View of the Scriptures by themselves mentioned to prove him a Son in the Divine Nature only which are these that follow Joh. 10. 30. I and the Father are one that is say they one in the same substance c. and thus also the Jews understood him therefore charged him with Blasphemy vers 33. And that the Jews did not mistake him in what sence he affirmed himself to be the Son of God the Context doth plainly and expresly shew wherein Christ goes on to make it good but not a word that they misapprehended him Answ This Scripture no way makes against but confirms the Truth as it is by me asserted That neither Christ did intend nor the Jews understand that he intended himself to be the Son of God in the Divine Nature only is most apparent both from the Text and Context 1. That Christ did not so intend is apparent 1. Because he spake of himself as he was the Son of God not as he was not viz. as he was God and Man visible and not of the Divine Nature only which was invisible and must have been an unseen Son which could not be understood 2. Christ explains what Son it was he spake of vers 36. Say ye of him whom the Father hath sanctified and sent into the World thou blasphemest because I said I am the Son of God Now let the Understanding judge whether it was the Divine Nature only that the Father sanctified and sent into the World 1. Whether on that account he had need to be sanctified and sent into the world 2. Whether That was sanctified and sent into the world as the Son of God distinct from the Humane Nature 3. Whether we are not to understand by the Fathers sanctifying and sending c. the Father 's setting apart and sending his Son into the world to be the Saviour thereof according to 1 John 4. 14 If so it must be as he was sanctified and sent to be a Saviour and not as he was not which was as God and Man not in the Divine Nature only that is contrary to the Scripture and Faith of all Christians So then fourthly Whether to understand Christ to be the Son of God in the Divine Nature only leaving out the Humane be not the ready way to un-Son and un-Christ the true Christ and Son of God as held forth in the true light and sence of Scripture 1 Joh. 2. 22 23. and 4. 2 3 9 2. That the Jews did not thus understand him is likewise clear vers 33. Thou being a Man makest thy self God they understood that he spake of himself as Man and not of his Divinity only And this he made good and not a word that they mis-apprehended him And John 5. 17 18. is to be understood as this as the Text and Context doth explain as any judicious Person may easily understand Read from vers 17. to 27. the same who is the Son of God vers 17. is the Son of Man vers 27. and I think that is not the Divine Nature only See John 1. 14. The word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of Grace and Truth This I have before cleared it was the word made flesh which was the only begotten of the Father Whose glory they saw with their eyes 1 Joh. 1. 1 2. Which was not
day and for ever Though it be a mystery too hard for us to understand how it is yet not too hard for God that his Son should be the same from Eternity and yet in time to be made of the Seed of David according to the Flesh declared to be the Son of God by his Resurrection from the Dead This is a mystery that men Angels may wonder at and believe it though we cannot understand the manner how it is and it concerns us Not to contradict it because we understand it not nor too curiously to pry into it but believe it because God hath said it remembring that Christ hath a hidden Name that no man knoweth but Himself and Father nor probably ever shall Rev. 19. 12. Mat. 11. 27. And herein lyeth the wonderful mystery of the love of God to men to have one to be his own proper Son in his own Nature and in our Nature united that we by Faith might be the Sons of God in him 4. That as God-Man he was a Creature pag. 31. That which I there said is That he was considered as in his both Natures from Eternity as the Son of God Col. 1. 15. Who is the Image of the invisible God the first-born of every Creature that in this verse and the verses before he is spoken of as God-Man for so he was a Creature a Son a wonderful one Against this it is Objected 1. That it is not said that he is the first Created but the first born 2. That it is not said he is the first born of every Creature as being one of them c. 1. I do not say he was the first Created but the first Born in God of every Creature as he is said Rom. 8 29. to be the first born among many Brethren 2. That he is spoken of as the first-born of every Creature as being one of them is most clear and manifest though he was last in manifestation yet was first in order of nature and design He that is Lord of all must be before all and this is it is intended in this place as the scope and sence of the words doth demonstrate that he was the first born of every Creature as being one of them though infinitely more glorious than all of them That this is it is intended appears not only in that it speaks of him the same in whom we have Redemption by his Blood v. 14. As having made peace by the blood of his Cross v. 20. which was as Man and so a Creature But 2. From the same word being compared with v. 18. where he is said to be the first born of the Dead it s the same word as v. 15. The first born of every Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born or begotten of the dead as one of them that was dead the first fruits of them that slept so in the same sence in the Creation-work was he the first born of every Creature as being one of them The beginning of the Creation of God Rev. 3. 14. 3dly It appears from the reason of his being the first born of every Creature that is For by him were all things created c. v. 16. Therefore he must be the first born he must be before them and how he was before all things even as he came forth in time hath been already sufficiently cleared 4. It will further appear compared with Rom. 8. 29. where he is said to be the first-born among many Brethren which certainly must be as one of them or else there is nothing in the words So in this must we understand him to be the first born of every Creature as being one of them or there is nothing in the words but it 's plain that as Rom. 8. 29. presents Christ in Person as at the bottom of Election Redemption and Salvation so this presents him as at the bottom of the Creation And that he was a Creature and the Creator too is most evident God and Man in one Person for if he was a man then he was a Creature else he could not have dyed if he was not a Creature then he was no man so that you may see whither such Un-scriptural Notions will lead but to be the Creator a Creature in one Person is no more but the same as God Man in one Person The sum of all is this That he was the first that was begotten or born in the Eternal Will and Bosom of the Father and that as he came forth in time God and man the Creator and a Creature in one Person him by whom all was made 5. That this Creature God-Man made all things and who durst to deny this the Scripture being so abundantly full in this matter that I need say nothing further to confirm it the denial here of giving the Scripture the Lye Col. 1. 15 16. and Blasphemy against the Son of God But the doubt is that I allow Christ no more than to be a medium or instrument in this matter To this I say that he was both a medium or instrument and efficient cause and worker therein as he is the medium in the work of Redemption a Mediator between God and man yet he that hath wrought forth our Redemption So it s the same in all his works John 5. 17. Hitherto the Father worketh and I work 6. That this word God-Man was made Flesh This I have in substance already often answered and from Scripture proved that he that was the Word was made Flesh Joh. 1. 14. But here it seems lyeth the block in the way Then he that was a Man was made a Man The resolve is clear from Scripture he that was God and man in Gods Eye was made so in our eye when made or manifested in Flesh Phil. 2. 6 7. Joh. 1. 14. 7. That he is the Son of man in both Natures I do not say that he had the nature of God from Man or from the Woman nor that the nature of man was the Nature of God or that there was a confusion of Natures but the contrary but that the Son of God was born of a Woman Gal. 4. 4. and so was truly the Son of Mary and so the Son of Abraham and of David Luk. 1. 35. He that shall be born of thee shall be called the Son of God and this Son of God was the Son of Mary the Son of Man the Son of David v. 32 33. John 5. 22. 27. The same that is the Son of God is the Son of Man and the same that is the Son of Man is the Son of God so not two but one Son therefore let not man presume to make two or to dis-unite what God hath united This great truth further appears from the promise of breaking the Serpent's head to the Seed of the Woman and the blessing to the Nations in Abrahams Seed which Seed must be whole Christ God and Man else as Man only he could neither break the Serpents
AN ADDITIONAL WORD TO THE Body of Divinity OR CONFESSION of FAITH Being the substance of CHRISTIANITY ADDED On special occasion tending further to confirm some Truths therein With a further discourse about the doctrine of Election Universal and special Grace c. All which were touched in the said Confession of Faith but in this more plainly and fully though briefly discoursed and designed for the good of all Whereunto is annexed a seasonable Word of Advice being an Essay for Peace and Union among all the Sons and Daughters of Peace Written by Thomas Collier 2 Tim. 3. 16 17. All Scripture is given by Inspiration of God and is profitable for Doctrin for Reproof for Correction for Instruction in Righteousness That the Man of God may be perfect throughly furnished unto all good works Jam. 1. 25. But who so looketh into the perfect Law of Liberty and continueth therein he not being a forgetful hearer but a doer of the Work this man shall be blessed in his Deed. LONDON Printed for the Author 1676. The PREFACE or EPISTLE to the READER Reader THese Lines are to give thee a brief account of the occasion of this ensuing discourse There being some things in my Book titled The Body of Divinity or a Confession of Faith relative to the Person of the Son of God with some other things at which some take Offence and lest others might do the same I thought it necessary to say something in way of further clearing and confirming the matters stumbled at though in my understanding it was fully clear before it being a matter of that weight if I mistake not that greatly concerns Christians to be instructed and established in though in it self an unsearchable mystery yet that Jesus Christ is the Son of God and the Son of man in one Person that the same who is ths Son of God is the Son of man and the same Jesus who is the Son of Man is the Son of God and was so as to the Father from Eternity the same yesterday and to day and for ever the Alpha and Omega the first and the last for which there is so great a cloud of Witnesses as you may find in the ensuing discourse not one or two but it hath the Volum of the book of God for its Testimony So that I fear some persons read more to find occasions of Offence to make Contentions than for Edification or else they would not stumble where is no stumbling stone I would willingly hope that there are but few who profess to own Christ to be the Son of God but do believe him to be so as he was born of a Woman Gal. 4. 4. the same which the Scripture declares him to be and as for my self I must profess I know nor believe in any other but here I shall say no more of this matter leaving the Reader to the ensuing discourse desiring him to Read and impartially ponder what is further said And as for the other things that are briefly yet plainly discoursed most of them were hinted at in my Book but not so plain as in this partly because I thought not to speak my apprehensions in these matters so plain being unwilling to offend any but having the occasion of writing as but now exprest meeting with Convictions for not Answering my Light and Conscience in these matters it being in my understanding of weighty concernment to the Name of God the Gospel of his Grace and the good of all men hence I thought it better to discharge my Conscience towards God than remain under the guilt of hiding Truth within me I can say that in these matters I thought to have been dumb and silent but it burned within me and at last it burst out and I hope not in vain but if seriously and soberly pondered instead of being an occasion of stumbling or offence to any it will prove a blessed means of removing some stumblings and offences out of the way and Vnite Christians in the truth of the Gospel though I am not forgetful that I must expect by some to be judged and censured as affecting singularity but that I value not let Truth take place though I pass under Reproach for Truths sake it matters not to me though I trust my design is not fleshly singularity or esteem with men no this is not the way for that But to be singular for God and Truth is not only my duty but the duty and concernment of all Christians Mat. 5. 46 47. Phil. 1. 9 10. And O that we were all more singular in this matter It s true I must say that I have not followed Authors nor pinned my Faith on the judgment of any nor have I followed cunning devised fables but singly searched the Scriptures following the Lords teachings therein which are able to make us wise to Salvation through Faith in Christ Jesus 2 Tim. 2. 15. and to build us up and give us an Inheritance among the Sanctified ones Act 20. 32. But to conclude I am not willing to have any offended at any thing in the following discourse and to that end do desire the Reader to read and ponder well and to search the Scriptures and see whether those things be so laying aside all prejudice against the things or the Author exercising the understanding with an unballanced and unprejudiced mind looking to the Lord for direction And if after all any thing seem dark or unsound lay it aside and be sure it will not harm thee unless it be in the loss of Truth if so it be I desire the Lord to direct in all things and to follow all sincere and right endeavours for his Name and Honour the Gospel and good of souls with his blessing and do pray him to follow this with his blessing for good Amen T. C. An Additional Word to the body of Divinity or Confession of Faith added on special occasion tending further to confirm some Truths therein with a further discourse about the Doctrine of Election Universal and special Grace the power of man to believe and obey the Gospel and about the Eternal Judgment CHAP. I. Concerning God In which I demonstrated that God is and that he subsisteth in Three the Father Son and Holy Spirit Against which I find are several exceptions relating to the Person of the Son of God the Exceptions against what I said in this matter are as followeth 1. That he is not the Son of God in the Divine Nature only pag. 30. 36. 2. That he is the Son of God only as considered in both Natures pa. 30. 3. That he was the Word as he was God-Man Man-God p. 30. 33. 4. That as God and Man he was a Creature pag. 31. 5. That this Creature God and Man Created all things pag. 31. 6. That this word God-Man was made flesh pag. 33. 7. That he is the Son of Man in both Natures pag. 37. 8 That there are not three persons in the Trinity but various titles
and discoveries c. THese things I think are all stated and cleared in the first Chapter without all just occasion of offence I shall not say much of the ungrounded Arguments against them being as yet private but what is necessary for the more full confirmation of the things as stated in that Chapter 1. That He is not the Son of God in the divine Nature only My reason for this is because the Scripture no where that I know affirms him so to be and for me or any other to affirm that which the Scripture doth not must needs be unsound and unsafe The Scripture always when it speaks of the Son of God it is as he was in both Natures God and Man and hence its safe to say that he was not the Son of God in the Divine Nature only That which I shall endeavour to demonstrate from Scripture is that he is the Son of God only as considered in both Natures which is the second Exception and if this be proved 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 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 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. Vnto 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 Divine Nature only that was never seen of any otherwise than as personated in the Son of God and in the Son of God was conversive with men So 1 John 4. 9. is as plain as the Sun when it shines that it intends Christ the Son of God in both Natures for it is the same Son that God sent into the world to be a propitiation for our sins And I think the Divine Nature only was not the Propitiatory or Peace-making Sacrifice for our sins And for Rom. 3. 25. it is a Question and I think too hard for any man undoubtedly to resolve whether that Scripture intends the Son of God though it 's generally so understood 1. Because there is no mention of the Son under that Name and Title 2. Because the Wisdom here spoken of is in the Feminine Gender Her and She vers 1. 2. and Ch. 9. 1 2. which is not proper to the Son of God nor is he so described in the Scripture but in the Masculine Gender He and Him therefore it may intend the infinit Wisdom of God exercised in and about the works of Creation rejoycing in the foresight thereof or if it intend the person of the Son of God it must be as God and man as he came forth in time for so is he called The Wisdom and Power of God 1 Cor. 1. 24. And indeed the mystery and wisdom of God is in the Person of his Son and his works that have been and are to be effected have been and shall be all done in and by him in and by him is the manifold wisdom and power of God made manifest 2. The Text may be so understood for the word Translated brought-forth is in the Hebrew formed Was I formed Else he could not be set up from everlasting and wisdom seems to speak as personated in the Son of God viz Rejoycing in the habitable parts of his Earth not of my Earth which had been proper if it had been the Divine Nature only but the Son always exalts the Father Joh. 5. 19. And no marvel that he rejoyceth in the habitable parts of his Earth and his delights was with the Sons of Men it being all made by him and for him Col. 1. 16. And Rom. 8. 32. Here they say he is called God's own proper Son so the Greek word signifieth and on this we are well agreed for it is this proper Son of God that was delivered up for us all I suppose they will not say the Divine Nature only was delivered up for us all but it was the proper Son of God He that was born of the Virgin lived in the world went about doing good suffered death for Sinners was raised again and is ascended into Heaven and shall come again from thence to judg both the quick and dead c. This was the proper Son of God who was delivered up for us all or else I know him not nor I think in truth any others but talk of an unknown Scriptureless Son of God And whereas they affirm him to be the Son of God in the Divine Nature in opposition to the Human Nature and that this distinction is usual in Scripture If this were proved their work in this were done The Scriptures urged to prove it are Rom. 1 2 3. and 9 5. 2 Cor. 13. 4. 1 Pet. 3. 18. All which Scriptures plainly prove the contrary it s Christ the Son of God as in both Natures that is spoken of in them all as any judicious eye may discern and Mat. 22. 42 43 44. and Luk. 20. 41 44. He is Davids Son and Davids Lord the same that was to be Davids Son was his Lord that was not the Divine Nature only none will affirm that and he it was that was his Son that was his Lord both the root and off-spring of David Rev. 22. 16. Quest Whether to affirm that Christ is the Son of God only in the Divine Nature in opposition to the Human Nature and Davids Son only in the Human Nature do not unavoidably make two Sons in that one Person one only the Son of God the other only the Son of David and whether this do not tend truly to deny the true Christ the Son of God the Scripture letting us to know that there is but one Lord Jesus Christ one Son of God and man one Saviour of the world in one Person Further the Scripture lets us to know that Christ was considered as the Son of man before he came in flesh and then certainly he that was so considered as with the Father must be the Son of God and that he was so considered as the Son of man as with the Father before he came in flesh to prove this we have a cloud of Witnesses Joh. 3. 13. 6. 33 35 38 41 42 51 62. and 16. 27. 30. and 17. 8. 1 Cor. 15 47. Eph. 4. 9. 10. Now if any dare to say that in all these Scriptures that is attributed to the Human Nature which is only proper to the Divine let them say it but I am not bound to believe it lest I should believe a lye I believe there is a mystery in the Son of God such as we may never come to know but what is meet for us to know is revealed in the Scriptures and we may not suppose that the Scripture-revelation of him is designedly to darken him to us to call him the Son of man and in the same words intend him only the Son of God in the Divine Nature it must needs be great boldness for any to affirm this 3. That he was the Word as he was God-Man and Man-God That which I said do still say is That the same Word and Son of God God-Man was made Flesh that is made in and of a Woman born God and Man him by whom the world was made and nothing was made without him pag. 33. and this I still say because the Scripture saith it The same Word was made Flesh and dwelt among us and they saw his glory c. which I explained before with 1 Joh. 1. 1 2. it was the same Word by which the world was made that was made Flesh and they saw his glory It was by him considered as Christ Jesus the Son of God that all things were made Col. 1. 13 14 15 16. and he is the Word of God still Rev. 19. 13. The reason rendered against this is Because the Word was from the beginning the human Nature not so I say that in a true God-like and Scripture-sence it was so because it was the Word that was made Flesh and in some true Gospel-sence Christ as the Son of man came down from Heaven and out from God as the many Scriptures but now mentioned do abundantly prove And probably this mysterious Truth is so abundantly stated in the word of truth because the Lord knew with what difficulty men would come to understand and believe that Christ the Son of God is the same yesterday to
head nor make the Nations blessed but whole Christ the Son of God is in Gods account and so in Scripture called the Seed of Abraham c. 8. That there are not three Persons in the Trinity but various titles and discoveries to this I think I said enough to take off all occasions of offence That I own Father Son and Holy Spirit though not three Persons because the Scripture gives not the title of Persons to the three but a plurality of titles and variety of discoveries properties and operations distinct titles properties and operations implyeth some real distinction there is the Father and that is his title the Son and that is his title the Holy Spirit and that is his title the Father is not the Son the Son is not the Spirit the Spirit is neither the Father nor the Son so are there several properties and operations proper to each other really distinct in the Trinity this I suppose I fully cleared pag. 22 43 44. where I gave my understanding about this matter to which I refer the Reader As for other offences as 1. About the matter of Justification I know not what to add further than I have there said in clearing that matter its open and plain and I doubt not but will plead for it self against all gain-sayers if any persons dare to maintain that any are justified before God without Faith and Holiness as the terms thereof though not the deserving cause I must leave them to their own understanding without all Scripture ground for my own part I fully on good grounds believe the contrary 2. As to the Omnipresence of God the Father I say what the Scripture saith which directeth us to the Father as in Heaven and that by his Spirit he is present in all places 3. And as for the Increated Heavens 1. Though in the term of Increated it be not exprest yet there is enough in Scripture to prove the truth thereof as I there exprest For the Eternal God must have some Eternal Habitation and it s called Isa 57. 15. the high and holy place He dwelleth in the high and holy place and if God hath prepared a Building a House for his people not made with hands Eternal in the Heavens 2 Cor. 5. 1. Me-thinks it should be no crime to say that he hath an Eternal Habitation for himself suitable to his Name and Nature and if Eternal then Increated 4. As for the Creation of Nature and Angels I gave my apprehension on probable grounds from Scripture and why might I not without offence when others will be positive about the same matter without any Scripture ground and if I miss in what I do state but on probable grounds in this matter wherein lyeth the danger thereof 5. The Corruption of the Heavens by the Sin of Man Another dangerous Error That the Heavens are corrupt the Scripture witnesseth Job 15. 15. The Heavens are not clean in his sight they were clean in their primitive created estate for God made all good and all clean and they could not be corrupt but by and for sin I query then for whose sin it is they are become corrupt and unclean their own sin or the sin of man I think we may safely say it is by and for the sin of man and man it is that suffers thereby and is like to suffer until the restitution But to conclude this matter I cannot yet be convinced of any thing written in that Book of which I yet see cause to Repent and I think if persons did read designedly to profit and not to find occasion it would be more to their advantage both here and here-after CHAP. II. Of the Extent of the design of God in the Death of his Son as it is stated in the Scripture THere having been various and differing apprehensions among men about this great Truth of the Gospel by reason of darkness that hath in part befaln us all under the sence of which we have cause to be humbled I shall according to what I have attained from Scripture-light briefly give forth as followeth 1. That Christ died for the World that is the Universe the Heavens and Earth and all things therein the whole six days Creation that sell with man for the sin of man as a Curse to man for his sin Gen. 3. 17 18 19. and the Whole shall be restored again out of that Estate Act. 3. 21. Rom. 8. 20. 21. 2 Pet. 3. 13. Rev. 21. 5. And this Renovation and New-life to the world must be effected by Jesus Christ Crucified and raised again from the dead it s founded here He died and revived that the world might live Joh. 6. 33. The Bread of God is He which cometh down from Heaven and giveth life unto the World and v. 51. The Bread that I will give is my Flesh which I will give for the life of the World Joh. 14. 4. This is for the Salvation and Life of the World out of the faln state by the Death Resurrection and Life of Christ it shall all be accomplished in his time that as the first death and loss of the world came in by the disobedience of the First man so the Restauration must be effected by the Second Man who is the Lord from Heaven Rom. 5. 18 19. 1 Cor. 15. 21 22 47. Act. 3. 20 21. 2. And more especially in order to the accomplishment of this great and universal design of God he died for all Man-kind which is included in the first and in this sence he died for the sins of the whole world and that because Sin it was that brought in Death and a Curse on all man-kind Rom. 5. 12. and in a true sence upon the whole world for mans sake that sinned Gen. 3. 17 18. Job 15. 15. And that he died for all man-kind appears in these and the like Scriptures Joh. 1. 29. 1 Tim. 2. 6 Heb. 2. 9. 1 Joh. 2. 2. 2 Cor. 5. 19. Obj The two last Scriptures mentioned speak of Christ as a Propitiation and Reconciliation not imputing Sin this being proper only to Believers and therefore cannot intend the World in the largest sence because none are reconciled to God by the blood of Jesus through the not imputing of Sin but Believers Answ This I suppose hath been almost a universal mistake Because Believers are reconciled therefore none else whereas the Scripture clearly states a general Reconciliation and a special and both are true 1. A general Reconciliation by the death of Christ Col. 1. 20. And having made Peace by the Blood of his Cross to reconcile all things to himself whether things in Earth or things in Heaven c. It s true this intends the whole in the first sence then it must be true in the second relative to man-kind who is especially intended in the all things and to be a Propitiation is the same an Attonement a Peace-making Sacrifice not imputing Sin and this is for all things for all men this
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 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 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 The Result and Conclusion of the Whole in a few Brief Words of Application Use 1. Of Information 1. IT Informs us How greatly it concerns us to be searching after and enquiring into that so we may obtain a greater measure of the knowledge of the Will of God in the Gospel it Informs us of the Weight and Worth of that Exhortation 2 Pet. 3. 18. But grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ To grow in the Knowledge of the Dignity and Unity of his Person Name and Offices and not to separate what God hath united To grow in the Knowledge of the Greatness and Universality of his Love to Sinners and the Work he undertook when He came to offer himself a Sacrifice for Sin Surely there is a Mystery in the Knowledge of Christ His design of Love and Grace to Sinners that is unsearchable O be dayly enquiring more into it and live more therein and you need not doubt of your falling from Him or the loss of your Consolation in Him Eph. 3. 17 18. 1 Joh. 3. 18 19 20. and 4. 16 17 18. Christians go the wrong way to work for Assurance and Consolation when they go to Election in the strictest and hidden Sense to plead Assurance from thence Alass that is a Mystery hid in the Father and the Son and must lose all that will lay the Foundation there therefore learn to live much in the Apprehension of and Faith in the Love of Christ Grow in the Knowledge thereof and so that it work you to a holy Conformity to his Will Love him and live to him under his Law of Grace and you need not doubt your good Estate to God-ward 2 Cor. 5. 14 15. 1 Pet. 1. 10 11. 2dly It Informs us of the great miscarrying of those who in their Notions do not distinguish but divide and separate the â—eneral and special Love of Christ in the Gospel By reason of which they have faln into not only Oppositions and Contentions but Separations each from other to the great trouble of the Church and scandal of Religion whereas both are Truth One takes one Part and the other takes the other Part and here the Gospel of Salvation is rent to pieces and the Church rent thereby and all as the Effects of Men's mistakes and Passions Let us learn better to distinguish and not to Divide what God hath
Faith continue in such things they may have it to themselves and not impose it on their Brethren on terms of Separation I hope the sober-spirited will come to see the little Grounds they have to make Breaches with their Brethren about these matters I heartily desire it may prove a Healing-Word to All through the Blessing of Him that hath dwelt in the burning Bush so as that it is not yet consumed I shall here give no further account of the Matter or Method of the following Discourse It 's very brief and hath waited an opportunity of coming into Publick for some Years but for some Reasons hath layn in silence till this time hoping that the preceding Discourse may tend to add something to this Essay for Peace I commit it All to the God of Peace praying His Blessing of Peace may attend it to all the Sons and Daughters of Peace Amen T. C. A Healing Word Or A Humble Hearty and Earnest Endeavour for Peace and Vnity c. CHAP. I. Of the Grounds and Bounds of Church-Communion MY Method in that which follows shall be 1. To state the Grounds and so the Bounds of Church-Communion according to the Gospel which is the alone Rule both of Faith and Practice The Grounds of Church-Fellow-ship or those Principles on which the Church or Churches of Christ should Ground and bound their Communion are most clearly stated in Eph. 4. 4 5 6. The reason why I especially fix on this Scripture is because it seems to be stated not only as an Argument to engage to the Unity exhorted to vers 3. but is likewise a Description wherein this Unity doth consist 1. Of the Unity of the Church it self There is one Body i. e. one Church which is the Body of Christ and of whom He is the true and lawful Head Lord and Law-giver 1 Cor. 12. 13. Which Church containes all true Believers in all Nations This is the Visible Church of Christ in the Visible Profession of the Faith of Christ according to the best of their Understanding and Knowledg of the Will of Christ their Head and Lord in His Word Though in this Church as thus considered some may miscarry and by their own Default come short of the Glory promised This Universal Church is thus described in the Text last mentioned and in vers 27 and in Eph. 1. 22 23. Col. 1. 18. Though this Church is gathered into many Churches and is in many Nations and it may be through Ignorance Pride Frowardness and misguided-Zeal separated into more Churches than need or ought to be and it may be some part thereof in Babylon still Rev. 18. 4. and others build Tabernacles before they are half way out yet the Church is but one Body in Christ the Head There is but one true Universal Gospel-Church in the World which is the Body of Christ and of this Church it is I do profess my self a Member And this Church is or should be gathered into particular Churches or Congregations walking according to the Rules and Laws of Christ their Head and Lord Holding Communion with Christ their Head one with another and with all Churches in the same Faith and Obedience of the Gospel And as for the great matters of Faith wherein the Churche's Unity consisteth it here followeth 1. In one Spirit There is one Holy Spirit that is one holy Spirit of the Father and of the Son by which this one Body the Church is Regenerated by the Word of the Gospel and united unto Christ the Head thereof Joh. 3. 3 1 Cor. 12. 13. and 6. 17. 2dly All are called in one hope of their Calling That is All hope for one thing to wit an Interest in the Grace and Glory of the New-Covenant Rom. 5. 2. Tit. 1. 2. Ch. 3. 7. And in 2 Thes 2. 16. it 's called Good Hope through Grace In which Hope it behoves them to be constant and stedfast to the End 1 Pet 1. 13. 3dly One Lord that is One Lord Jesus Christ the Lord and Saviour of this Body the Church 1 Cor. 8. 6. and 12. 13. who purchased it with His own Blood Act. 20. 28. and to whom the Church is to be subject in all things as to Her lawful Head and Lord. Eph. 5. 24. 4thly One Faith that is That one Faith of and in the Gospel of which it 's necessary for all the Members of the Body to be principled in and includes all things necessary to be believed in order to Eternal Life with a suitable VValking thereunto 5thly One Baptism that is either 1. One of a kind One of VVater one of the Spirit and one of Afflictions Or 2. one of VVater unto Regeneration Act. 22. 16. 1 Pet. 3. 21. 1 Joh. 5. 6. which I take to be the one Baptism most probably here intended 1. Because-that Baptism in Water was commanded to be done after Believing and was alwayes so done according to that Rule Mar. 16. 15 16. Act. 2. 38. and 8. 12. 37. and so it 's stated in this place one Faith one Baptism 2dly Because the other Baptism i. e. of the Spirit and of Afflictions are so called Metaphorically and not properly Properly Water-Baptism is so the others are so called by way of allusion or likeness 3dly Because the Baptism of Afflictions may or may not be it 's no Duty or Ordinance for any man to throw himself into it but a Duty when lawfully called to it and esteemed as a Mercy to be delivered from it But as there is but one Baptism of Water so a Union herein is necessary to a right Church-Communion without which there cannot be in the Body of the Church one sort of Members â—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