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
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 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. Of Laying on of Hands on all Baptized Believers I Shall now come to speak something to those several Persons and Churches separated and distinguished according to their several Opinions that may tend to moderate in this matter As for Baptism it being almost generally granted to be an indispensible Ordinance of Christ in order to Visible-Church-Communion or a Visible giving up 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 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 Apostles did many miracles and some of them were by Imposition of hands Act. 9. 17 18. 28. 8. If we hence reason as some do that there are now no true Ministers but such as can do such miracles there would be no Ministry at all and so no Church and we might all go a-seeking and not find In the beginning of the Gospel-ministration there was such varieties of Gifts in the Church as now is not 1 Cor. 12. 28 29. And if it be necessary that these gifts be in the Church at all times then now there can be no Church and they that so affirm are justified But we are to understand that the Gospel-Church intends one and the same Church-state from first to last as the state of the Jewish Church was and was sometimes more and sometimes less glorious from varieties and occasions so that the Apostles and Gifts and Miracles were for us as well as them and are as truly ours as theirs being the same Church-state so that there is no more need for those first Miracles and Gifts to continue and to be repeated over in every Age relative to the Church than was of Moses in Person and those amazing miracles from Mount Sinai to be repeated over in every Generation after by all which it appears that all the beginning-Words and Works of Christ and his Apostles are not essential to the Church-state in every Generation but some of them only to be believed but not practised because it cannot be of which this will appear to be one A fourth mistake is in so positively affirming that the Imposition of hands in this Scripture is and must be intended 1. Of that on all Believers as such being 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
are a shadow of things to-come but the Body is of Christ that is He is the Substance of these Things and we are to have it in Him Here like-wise it will be said That the Apostle intends the other Jewish-Sabbaths not that of the Seventh-Day to which I say 1. That it seems strange for the Apostle to speak thus at large yet designe to keep up the Sabbath-Day 2. It clearly appears That all the other Sabbaths are included in that of an Holy-Day and the New-Moon For in these the Apostle gathers in all the Jewish-Observations both of Meat and Drink and Dayes and by Sabbath-Dayes or Sabbaths intends alone the Seventh-Day Sabbath and this appears 1. New-Moons were a distinct Service to be performed constantly Num. 28. 11. 10. 10. Holy-Dayes were other Feasts commonly called Holy-Convocations Lev. 23. 4. through-out and some of them were sometimes called Sabbaths like-wise But for the Seventh-Day Sabbaths they were commonly called Sabbaths and Sabbath-Dayes in the Old-Testament as they are in the Text Col. 2. 16. So Exod. 31. 13 14. Lev. 19. 3 30. and 23. 38. 1 Chron. 28. 1. with multitudes moe to the same Effect But in the last it distinguisheth as the Apostle in the Text Sabbaths New-Moons set Feasts The Apostle saith Holy-Daies New-Moons Sabbaths By all which it appears that by Sabbath-Dayes is intended the Seventh-Dayes Sabbaths and Heb. 4. 3. For we which have Believed do enter into Rest that is into Sabbath 7thly And after all this Having given so many Hints of Liberty about it and of its Cessation and so to leave it and not any further to open his Mind about it to let us know that notwithstanding he thus spake yet he intended that the Seventh-Day should be kept as a Sabbath still I say Can we imagine that both Christ and the Apostle should leave us thus in the Dark in this so weighty a Matter if still to be continued That which was so plainly Stated so often Repeated and Inculcated in the Old-Testament when in force and nothing at all in the New but so much to the contrary if it had been to be observed Surely I cannot I dare not think it 8thly and lastly From the Whole I conclude That we have no ground in the New-Testament to observe the Seventh Day Sabbath and therefore Men have no ground to separate from their Brethren that cannot follow them in this Matter And I hope this will be of use unto them at least to moderate them and to Repent of the Breaches made on this account that if their Faith continue herein they will have it to themselves And as for the Gospel Day of Publick-Worship for the Church I must own the first Day of the Week though not as a Sabbath by Virtue of the Fourth-Command which only requireth the Seventh-Day but as the Gospel-Day of Worship it being the Day of our Lord's Resurrection and so the first visible-Visible-ground of Hope for the new Restored-VVorld and from the Grounds ordinarily stated in this Matter and by my self in a small Tract about the Sabbath on which account I shall forbear to speak any further about this CHAP. IV. Treateth of Marriages and whether Church-Members may Marry with such as are not AS touching this matter viz. The Marrying of Church-Members with those that are not so this being made by some a ground of Separation I do acknowledg that it's a desirable thing to keep within the Bounds of the Churches in this matter Or for every Opinion and Profession to Marry with such as are of the same Societies it 's most likely to tend to Peace But to make the contrary a matter of Fact so as to separate Persons from their Societies who fail in this matter or to separate from Churches who see not the Way clear to do the like I see no scripture-Scripture-ground For Church-Censures being of high concernment may not be executed but for great and wilful Transgressions being the Breach of some known Law of Christ and willfully persisting therein And all that is or I suppose can be said in this matter seems not to amount to so much And it 's of weighty concernment to do a thing in the Lord's Name without His Authority Tender Consciences dare not do it 1. The Old-Testament-Scriptures stated in this matter seem to come short of a New-Testament-Law and that for these Reasons 1. Because the Church of the Old-Covenant was the Natural Seed Marriage being a matter of Natural and Worldly Concernment though God's Ordinance it was to preserve them from mixing with the Nations in the way of Generation they being accounted the Holy-Seed Ezra 9 2. 2dly and probably Because Christ was to come of the Seed of the Woman which Line was to be in the Church from the first Promise Luk. 3. 23. to 38. Though that Line did admit of mixture sometimes through infinite VVisdom for gracious ends as in the case of Ruth and probably some others yet without Rule though not without the Divine designe therein the Lord did not only herein preserve them from mixing with the Nations but from mixing with the same Tribes in Marriage for politick ends Num. 36. 6 7 8. which probably might be one end of forbidding them Marriage with the Nations But 3dly The special Reason rendred was The Danger of Inconvenience that might follow viz. They might be drawn a way to serve other Gods Deut. 7. 3 4. and so The Anger of the Lord be kindled against them Not simply for so Marrying but for being drawn away thereby to serve other Gods The Lord did bear with it where and when He pleased without Reproof when they were not drawn away thereby Num. 12. 1. 7 8. Act. 16. 1. True it is there is the same danger still of being turned away from the Truth and therefore Christians ought to be very careful herein 2dly Come we to the New-Testament and we have no positive Law stated in this matter The Scriptures urged reach not the case in hand as Luk. 17. 26 27. I verily think it 's a great mistake in those who think that Christ there speaks of unlawful Marriages or of the sins of the last Dayes but rather discovers the state of the World as not expecting His Coming that as a snare it will come upon them when they are not aware And 2. Cor. 6. 14. clearly relates to Fellowship on a Church-account and the Churches Concernment not to mix with Idolaters or false Worshippers in Religious-Worship and nothing at all of Marriages Neither does 1 Cor. 10. 8. Act. 15. 29. Rev. 2 14. at all reach the case in hand only that 1 Cor. 7. 39. seems to have something of this Matter in it The unmarryed Woman being a Widdow is at liberty to be Marryed to whom she will Only in the Lord Yet whether to understand the words Only in the Lord to intend only with a Church-Member is the great Question which some cannot so easily pass over but rather
the good of All yea of the whole Creation according to the Design thereof Without it we cannot heartily Preach the Gospel to all but must have Restriction in our Minds to a few yea a very few Nor 2. can we according to Scripture Exhortation pray for All which is a Commanded-Duty 1 Tim. 2. 1. on weighty Grounds 1. Because it is good and acceptable in the sight of God v 3. 2. Because He would have all to be saved v. 4. Because Jesus Christ gave Himself a Ransom for All v. 6. These are weighty Grounds to encourage us to pray for All and it 's impossible that men should thus pray who limit the Design of Salvation to so few 2dly Let us own the Spirit 's Work in the Gospel and pray for it It 's the Glory thereof The Gospel is the Ministration of the Spirit and ministers the Spirit which is the great help to Gospel-Faith and Obedience Therefore leave not out the Spirit of the Gospel if you do you leave out the Life and Glory thereof You cannot pray that God will bless your Ministery nor praise God for what is wrought in and by you if you believe not the Spirit 's Work in the Gospel Be humble therefore and give all Glory to God 3dly Study Things which make for Peace Away with the proud Spirit of Contention and Division and put on the Gospel-Spirit of Peace and Charity Love all as Christians in whom the Life of Christ is manifest though they differ from you in some things that are of weighty Concern For such I take to be good Christians who believe love and obey the Gospel to the best of their Understanding though among such may be Differing Apprehensions in many things But this I shall forbear to prosecute any further because I have annexed here-unto An Essay for more of Gospel-Love and Peace among all true Christians 4th Exhortation is 1. To Sinners to accept of Gospel-Grace and Life by Jesus It 's freely tendered and you may have it on the holy honourable-Terms of the Gospel if you will He did not only dye for you but cryeth to you Ho! every one that Thirsteth Come take of the Waters of Life freely All ye that are Weary come to Me If any Man Thirst let him come to Me and Drink Whoever will let him Come Let him Believe and Obey the Doctrine of the Gospel and he shall live O let not your Lusts and Sins and Love of the World retain you any longer from Believing and Obeying the Gospel that you may be Saved and know it shall be no Plea for you Want of Power No No! It 's want of Will The Aversness of your own VVills That will prove your Ruine Joh 5 40. The Power shall not be wanting If there be a willing Mind there is nor shall be nothing wanting on God's Part for your good O be not like the Fool that hath a Price in his Hand to get Wisdom but hath not a Heart to it And know That if you reject or neglect this great Salvation it will be to your own Condemnation 2d Exhortation is to the Saints to persevere in the way of Well-doing Remember it 's Sincerity and Perseverance that shall wear the Crown Take heed therefore of an Vnbelieving Heart to depart from the Living God Take heed and beware of Sin Let not your Lusts and the VVorld captivate you Rom 6. 16. Take heed and beware of Covetousness Of Pride of Oppression of Malice Envy and Evil-speakings Abstain from all Appearance of Evil. And know That you may be in the Holy-Profession of the Gospel with unholy Hearts and unholy Lives and so be far enough from the Grace of Life For if you Live after the Flesh you must Dye notwithstanding your Holy-Profession Rom 8. 13. And look to the Lord for his Assisting preserving Grace who will keep you through Faith unto Salvation But do not deceive your selves For God will not be Mocked You may Deceive your selves Jam. 1. 22. but you cannot Deceive God Therefore my beloved Brethren be yestedfast unmovable alwayes abounding in the work of the Lord knowing that your Labour shall not be in Vain in the Lord 1 Cor 15. 58. FINIS A Healing Word OR AN Humble Hearty and Earnest Endeavour FOR PEACE and UNITY AMONG The Children of Peace and all Men HUMBLY Presented for common Use and Benefit of all the true Lovers of Truth and Peace Written by Thomas Collier Zach. 8. 19. Love the Truth and Peace Prov. 12. 20. Deceit is in the heart of them that Imagine Evil but to the Counsellers of Peace is Joy LONDON Printed for the Author 1676. THE PREFACE or EPISTLE TO THE READER Reader HAving observed to my grief the Differences among Christians about matters of Faith and Worship notwithstanding we have all Grounds to fear that we are All in some things in the Dark being but coming out of the Mystical Babylon and Apostacy And What Person or Church can say They are in all things delivered from the Desilement of that Estate but rather are travelling from Babylon to Zion And O that we could go together in more Vnity going and weeping to seek the Lord our God and asking the Way to Zion with our Faces thither-ward Jer. 50. 4 5. Not judging and censuring one another because all have not attained alike Apprehension in and about the Way Some think they have gotten a step beyond their Fellows And hence they despise or too much undervalue those they think to come short of them And those who may probably come short of others in some Principles of Truth judge those who it may be are gotten beyond them And thus it 's to be feared that Christians have sinned much in their Contestings Reproachings Judgings Dividings and Separating one from another even to the utmost Extent the Scripture warrants a Separation from the World and Babylon I have here endeavonred to put my poor Helping-hand for Healing if 't may be the Wounds and binding up the Breaches and Controversies of Zion of the Church And O that it may be of Healing Vse and as a Medicine fitly applyed It 's not a Scriptureless Peace I plead for but a just and lawful Peace a Christian Peace Not to throw Churches into Confusion but that they may not Confound each other that they may not bite and devour each other I have endeavoured an Answer to the most special things in use at this Day on which Separations among Churches and Christians are built My reason here-in is not in the least to provoke but to moderate that so my designed End herein might be accomplished viz. That those who break on those Grounds might at least undeâ—stand that there are Matters of weight that sway with Judgment and Conscience with those who cannot act in some-things as they do Which may tend to moderate their Spirits in the matter and may come to see more cause to learn to bear with and forbear their Brethren in Love that if their
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 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. A few brief Words to some other Christians that may tend to Peace ANd as for others who make the way of Church-Communion so wide as either to endeavour to make up a Union and Communion with all sorts of 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 Scripture-grounds which are innumerable the Second at best but on supposed grounds and that in so much Inconsistency and Contradiction both to the Thing 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
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
Judgment that are not excepted in his Word 7. That probably all sins of Ignorance if not wilful are herein comprehended as in times to be forgiven which seems to be grounded upon Reason For if Sodom had enjoyed the means of Light as some others did they had Repented and the Judgment been diverted and Sodom had remained Matth. 11. 23. Act. 17. 13. So that such as might or would have Repented had they had the means of Light as some others may have a time for mercy and the Scripture seems to present us with this that all except such as sin wilfully and knowingly against God may have a time for remitting the penal part of their Judgment after they have born the punishment of their sin Heb. 10. 26. 8. It 's not intended that this Deliverance will extend to any degree of glory but only a deliverance from pain and misery for they are under no promise of reward of good works because they had none therefore must justly suffer the reward of their bad works but no reward of any good and on this account must be under the Eternal Judgment and sence of Loss 9. And that what of favour and mercy may be extended on this account shall be on the account and for the sake of Christ He shall have the honour of all acts of grace to Eternity Col. 1. 20. Eph. 1. 10. and this as it seems to be Scriptural so it seems to be rational and most God-like Who is the Fountain of Reason and Righteousness and as he hath let us to know that he will sute his Judgments as a Righteous Judge sutable to mens various facts for measure which is a rational and righteous way of Justice Heb. 2. 2. Luk. 12. 47 48. Jam. 2. 13. Rev. 18. 7. Rev. 22. 12. So likewise from the same reason and rule of Righteousness hath he given us hints of limitation in respect of time as if he would not be for ever punishing Luk. 12. 58 59. And this word till or until in Scripture rarely imports Eternity but limits to time Matth. 18. 34 35. and 5. 25 26. I shall now come to answer such Objections as may seem to lay in the way of this matter 1. Obj The Scripture tells us that but few shall be saved Matth. 7. 14. Luk 13. 24. Answ 1. This rightly understood no whit contradicts what hath been said for first Few yea very few comparatively obtain the first degree of Salvation as the Elect Spouse of Christ few enter in at this gate and many may sluggishly seek and not be able There are but few of the Undefiled ones such as Rev. 14. 4 5. such as Psal 119. 1 2. Luk 1. 6. Phil. 2. 15. But multitudes walk in the broad way which leadeth to destruction 2. Few comparatively obtain so far as not only to meet with loss blame and shame 2 Pet. 3. 14. 1 Joh. 2. 28. but punishment in the day of Reckoning and though sluggish Christians and formalists enter not in at the straight gate yet this proves not that they shall find no mercy at all if so Woe will be the case of most of Professors at that Day 2. Obj. The Scripture sentenceth the Wicked with Eternal Damnation assuring us that it shall be Everlasting Matth. 25. 41 46 Answ 1. Rightly understood it may fall in with the same as hath been mentioned for its evident that Matth. 25. intends professing-Christian-Nations for others cannot be accused and sentenced for not shewing kindness to Christ in his Members that never knew or heard of either him or them and so may be such as under the sound of the Gospel sinned against the holy Spirit or such as may obtain a time of mitigation 2. Eternal Everlasting and for-Ever being understood according to the common use and import of the Word in Scripture seems rather to confirm this Understanding than otherwise for we must understand it according to the time or times intended and not always for ever without end but very often the contrary and that both in the Old and New Testament 1. In the Old Testament Gen. 13. 15. and 17. 8. and 48. 4. Exod. 39. 8. and 40. 15. Lev. 16. 34. Num. 25. 13. in all which places for-Ever and Everlasting must be limited to the times intended therein and Jer. 7. 7. and 25. 5. for Ever and Ever must be thus understood 2. In the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the common words for Everlasting and for Ever yet must frequently be thus understood with limitation to the times intended as sometimes to the end of the world Matth. 28. 20. to this World or Life Luk. 16. 8. The God of this World 2 Cor. 4. 4. The World to come Luk. 18. 30. Course of life Ages to come Eph. 2. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes intends the time before the World was 1 Tim. 2. Sometime the time of a mans life Philem. v. 15. That thou shouldest receive him for ever which could be no longer than they lived together and this is a common sence of the word for-Ever both in Scripture and among men for-Ever i. e. so long as men live together Exod. 21. 6. By all which it appears that the use of the word in the New Testament futes with the use thereof in the Old Testament if rightly understood relative to the times intended and so is no stop at all to what is here presented but rather a help therein 3. In a true sence the Judgment will be Eternal in the largest sence of the Word for all that obtain not in the Judgment must be under the Eternal Judgment and sence of Loss which will be very great and will render their Judgment to be Eternal Quest Will not this occasion a Carnal liberty and boldness in sin Persons from a supposition that there may be an end of the pain may thence take liberty to sin the more without fear Answ There is no occasion from hence for any to take liberty to sin for if every one shall receive according to the things done in their bodies whether it be good or evil it should rather tend to provoke to a sincere and holy walking as a preparation for that day If there shall be loss in the neglect of doing Good and punishment for doing Evil sutable to the facts both for measure and time there is no ground for a Carnal-liberty in sin from hence especially the Scripture giving us some light in this matter both as to the terribleness of the Judgment and time of its Executions viz. If Sodom be suffering the Vengeance of Eternal fire so many thousand years and yet shall return in the end the serious thoughts of this Judgment would be very terrible If a fit of Sickness and terrible pain be so hard to be born here for a season in which men wish for death and cannot obtain it what will be the dreadful state of Sinners that must lie in the fiery
Lake some perhaps a 100. some a 1000 and some perhaps 10000. years and at last must be glad with a freedom from their Torment without any entrance into Glory being Eternally under the sence of Loss Surely this is no encouragement to sin nor to slackness or negligence in duty but rather ingaging to strictness in holiness and as dreadful to Evil-doers as the supposition of endless misery in the strictest sence 3. Obj. This seems to be like the Popish Purgatory To pass under the fiery Judgment for a time and afterwards to have some deliverance seems to justifie their principle in this matter Answ The false Church hath almost in all things some-thing like the Truth and we may not reject the Truth because they own IT or some-thing like IT 2dly Their's is a clear Abuse and setting it out of its place and time for base ends to enrich themselves in cheating the People and themselves it is that are like to have the deepest share in this Purgatory from whence Mony will not deliver This is a Purgatory after Judgment from which none can free but the Judge Himself Their s is an invented Purgatory before Judgment to enrich themselves As great a Cheat as ever came into the World Object The Scripture affirms Sodom and Gomorrah to be suffering the Vengeance of Eternal Fire before the Judgment Day which imports a Judgment and Purgatory before that Day Answ That was Sodom's Judgment-Day and this Example being extraordinary is no general Proof The general Rule of Scripture is That the Wicked are reserved for the Day of Judgment to be Punished 1 Pet. 2. 9. Heb. 9. 27. Sodom received their Judgment then and are still suffering thereof and the Day of the general Judgment is like to be their Day of Ease but not so to any else lyable to Condemnation especially under the Gospel 4. Object If Damnation be limited unto Times and that we may suppose a time of Deliverance and that Everlasting in Scripture-Sence may admit of Time Why may not the Salvation of the Godly like-wise admit of Time And so may from the same Ground be supposed to have an end Answ 1. Nothing that hath been said tends to the nulling of the Eternal Judgment and therefore ministers no occasion of Doubt in this Matter relating to the Eternal Salvation of the Godly according to the Promises thereof 2dly There is not the like Reason for the lessening of the Glory of the Saved Ones as of the Misery of the Condemned Ones because God hath alwayes declared himself to be very merciful and pitiful towards poor Sinners ready to be Pacified that their Judgment might be altered and ended not powring out all His Wrath But we never find Him repenting of his Mercy promised and exercised towards His own People unless Sin made a Change Rom. 11. 29. Num. 14. 30 34. And then shall be no Sin and so no occasion of a Breach Zeph. 3. 13. Phil. 3. 21. 3dly The Design of Gospel-Grace and Life shall be suitable to the Son and Lord thereof as the First World was stated upon the Standing or Fall of the First Man for whom it was made and in some true Sense was the Lord thereof Gen. 1. 27 to 31. Who by his Sin lost it But the Restauration and New World is founded immediatly and wholly on the Second Man who is the Lord from Heaven Who can never forfeit and lose the new-Restored State and the Eternity of the Glory of His Saved Ones depends on the Eternity and Glory of their Espoused Head and Lord and Everlasting Covenant of Gospel-Grace and Life in Him Joh. 14. 19. 1 Cor. 15. 49. So that to all made nigh to Him in Gospel-Relation as is the Glory of the Bride-Groom so shall the Glory of the Bride be Joh. 14. 1 2. 1 Thes 4. 17. 5. Object Though Sin be in it self finite yet in as much as it is against an Infinite Majesty it deserveth infinite Punishment both as to Measure and Time Answ Though the Assertion in it self is true yet we shall find that it is from the Infinitness God and his Grace that we are not all consumed Here lieth the Foundation of our Acceptance in His Son now in the Day of Grace therefore the Infinitness of the Majesty offended is no Block in the way of Mercy but on the contrary it is the greatest help and ground of Hope in our Acceptation through the infinite Sacrifice of the Lamb slain and Why we should make that an Argument against all Grace after the Judgment the infinit Sacrifice remaining the same to have its Influence here in which hath been our alone Hope and Help before the Judgment and that which God Himself made an Argument to encourage Sinners to come unto Him Hos 11. 9. I do not yet understand 6. Object If Men did Live ever they would Sin ever and therefore it 's just in God to Punish them ever Answ 1. So it would have been just in God to have given us up all to Sin and Judgment for ever But He is merciful and abundant in goodness and that is it why we are not all consumed 2dly God will Punish no Man for what they might or would have done but for what they have done It will be enough in that Eccles 11. 9. Rev. 22. 12. 3dly They shall be under the Punishment of loss for ever as before I have said which how great it will be cannot now by us be known The loss of a Kingdome of Glory of loving Favour to Eternity How great will this Judgment of Loss be CHAP. VIII Sheweth the Reasons for understanding the Scriptures as hath been declared in the Whole Matter Reas 1. IT 's that which renders a real Design of 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
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 it s not to be doubted but that they had the gift according to the Promise on Repentance and Baptism without Laying on of hands or else the words of Peter were not true of them and the rather because it is not at all mentioned as exercised among them And further It s evident there was no other Ordinance used among them after Repentance in order to Church-Communion but Baptism for it s said That they which gladly received the Word were 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 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 Answ 1. A Ministry in the Church which ordinarily was orderly set a-part in the Church by Prayers and Laying on of Hands is such a Beginning-Word or Principle as without which there can be no orderly Church This is that I suppose I need not prove It was that which was not only frequently practised but taught in all the Churches But this on all Believers was never taught other-wise than to the Persons immediatly concerned therein therefore cannot so properly come under this Doctrine 2dly This on Elders did and does relate to all the Church and so is Milk for Babes 1 Pet. 2. 2. For a Ministry is for the Churches Service Eph. 4. 11 12. And surely it will be bad for those Churches that have none Experience proveth this So that which I understood is intended in the Text is That if according to vers 4 5 6. they fell away from the Truth there could be no restoring them to Faith Repentance Baptism Ministry and Church-state again because the Foundation of these could not be laid again unless there was another Jesus another Sacrifice for Sin Heb. 10. 26. 3dly Laying on of Hands on the Ministry did follow Faith and Baptisms for so is the word Baptisms that on All when done did follow Baptism not Baptisms which must be the Baptism of Water and of the Spirit and therefore must be that on Ministers who were not only baptised with Water but with the Spirit in order to fitting them for Affliction Act. 6. 3. Eph. 4. 8 11 12. And if it can be proved that Believers as such had Hands laid on them after Baptisms the weight of this Argument will be taken off else not 2d Object They Act. 6. 6. were ordained Deacons not Elders therefore this Example in this Church reacheth not the Case It 's Imposition of Hands on Elders that must Answer the Case pleaded for Answ 1. Suppose it to be on Deacons it was the only ordained Ministry in that Church and therefore does Answer the Case in hand 2dly It will appear that those Act. 6. were ordained Elders and that they had no Deacons in that Church We are to understand that all Offices were first in the Apostles They did
intend the Baptism of Gifts as one which I dare be bold to say no men on Earth have So that if there be a Baptism among these beginning-Things which no man on Earth hath attained and the end of the Apostles Laying on of Hands was in order to this Baptism and no man can attain it without the Gift of God and yet there is a Church in present being without it So may there be as truly a Church without Laying on of Hands which was in order to it for the Form adds nothing without the Power especially in this case where the Formal Act was used only in way of Power And for Persons to lay on Hands to such an end who have not the Gifts themselves seems altogether Scriptureless and Reasonless And what is said in this Matter of the Judgment of Authors both Antient and Modern proves nothing it being known that the Apostacy was enter'd timely into the Church and hath made so great an alteration and change from the Primitive Rule and Power that although there is something like the Truth yet the true Form and Power of Truth is lost The Lord help His People that in their coming out they bring away none of Babylon's Devices with them which I greatly fear they are too much inclined unto But to conclude this Matter From all these Considerations I must say That I dare not meddle with this having no Authority from the Lord for it I cannot do it in His Name without His Authority lest my Act should be of the same kind as those Act. 19. 13 to 16. These Things have I minded in general not medling with particular Answers to any Man's Arguments for it Not doubting but if what I have said be seriously considered it may set a stop on the Spirits of those who have prosecuted this Practice to Separation from their Brethren and caution others that they be not over rash in rushing into this Extream So that it 's Issue may tend to and effect Peace which is all my Design in this Matter CHAP. III. Treateth on the Seaventh-Day Sabbath OThers make a Breach and Separation about the Seaventh-day Sabbath supposing that to be the Day and the only Day commanded of God for Gospel Rest and Worship and hence make a Breach and Separation from all that are not of their Opinion in this Matter And in what I shall offer to Consideration in this Case I shall not meddle to Answer any Man's particular Grounds for it because it 's not Controversie I design but Healing I shall to this end present some weighty Considerations about this Matter which if well weighed may if not Answer all moderate the spirits of those who are so high in prosecution thereof and caution others of being too forward in rushing thereinto which is my only Design in writeing This. First then I offer This that the Seventh-Day Sabbath was nor is no Moral Precept but an instituted Ordinance of God and so subject to be changed at the Will of the Institutor or have an end as all other meerly instituted Ordinances are I know there are varieties of Opinions about the meaning of the word Moral but that which I intend is in two Things which is enough for the Case in hand 1. If Moral it must be so as the Law of Nature viz. That which Man by Nature with the teaching of the Works of God without any other Revelation or Institution might attain unto Man by Nature with those Helps might and did come to know that there was a God Rom. 1. 19 20 21. And so by the same Light and Law might know that this God must be worshipped that there must be time for that Worship but that this time must be the Seventh-Day was not written in Nature's Book and therefore in this sense not Moral And that it did not teach the Seventh-Day Sabbath not only Reason tells us it could not but it 's evident it did not teach any the Knowledge of the Sabbath either good or bad in the World till it was instituted by God and commanded as I shall in its place demonstrate Or 2. It must be Moral as perpetual and that it cannot be For there will be no Keeping of Seventh-Day Sabbaths in Glory but it shall be all one perpetual Sabbath to the Lord Heb. 4. 9. 11. of which the Seventh-Day Sabbath was a Type vers 4 5 6. Col. 2. 16 17. but all the rest of the Precepts are perpetual and our being perfected therein will be our Perfection in Glory relative to Purity Quest If it be not Moral Whence is it that it 's set among the Moral Precepts Answ Because though the Day and Time in it self was not Moral in either of these Senses but Instituted yet there was something in and about it which was Moral and is Perpetual that is the Worship of God that is Moral though as to the manner thereof differing according to the Will of God but the Day and Time was an Institution As like-wise the Rest for Worship and the Rest in Glory prefigured by the Rest of the Sabbath was and is Moral and shall be Perpetual 2. It is very probable that the Seventh Day Sabbath was neither Instituted nor Observed nor known in the World before it was Given by Moses Exod. 16. 23. and 20. 8. The Reasons hereof are 1. Because we find it not mentioned till this time which would be 1. Improbable that such a thing as this if it had been known or practised should never be mentioned till this time in the space of two thousand and five hundred Years the Saints and their VVorshipping-God being so much spoken of during this time It is enough for us to deny where is neither Scripture nor Reason to the contrary 2dly It is uncertain whether it was the Seventh-Day from the Creation that God commanded For it 's plain in the Institution Exod. 16. 5. 22 23. that it was the Seventh-Day numbered from the First-Day that the Manna came down from Heaven VVhether that was the Seventh-Day from the Creation is yet to prove And most evident it is that it was not known to the Jewes before this time which was the first Institution thereof Exod. 16. v. 26. 29. 3dly The Sabbath was Given on no Moral but particular peculiar Grounds though to Moral ends viz. The VVorship of God and may be performed on any Day That the Grounds or Reasons of the Institution were particular and peculiar to that People viz. for Remembrance of what God had done for them and so peculiar to that People only Deut. 5. 15. in which is the Reason of this Institution which like-wise proves that it was not Instituted before It was for Remembrance that they were Servants in the Land of Aegypt and that God brought them forth and gave them Rest from their Bondage in that Land Therefore the Lord thy God commanded thee to Keep the Sabbath-Day And Ezek. 20. 12. More-over I gave them my Sabbath to be a Signe
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 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 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. In which are Three-Things presented that may tend to further the Churches-Peace I Shall present three Things in this Matter that may tend to help on and to further Union and Peace among all the Godly 1st To discover what Unity and Peace it is I plead for 1. That all who agree in the one Faith and one Baptism of the Gospel may own each other and walk together in one Constituted-Church-Relation though they may differ in several disputable Things in matters both of Faith and Practice and not by making Laws for each other where Christ the Lord and 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 Peace-sake 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 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 Vnderstanding keep your Hearts and the Work will be done Phil. 4. 7. 3. Let there be Opportunities of Converse in Moderation about the matter by which means the Spirits and Tempers of Christians may be the better known to each other so probably the stumbling-blocks may be removed and the end thereby obtained The 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 over-conceited 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 Vnity 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 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 â—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 aâ— 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 FINIS