A Conciliatory Discourse Upon Crisps Sermons

Head 1.

To the first Head:

Reconciliation.

If we speak, as Creatures of Time, the Elect are Children of Wrath; but why may there not be a Declaration of that great and supreme Truth, setting out the Eternal Love of God in Christ to all his Elect, even while they are of, and in themselves in the Gall of Bitterness, and under the Bond of Iniquity? For without Relation to the having done Good or Evil, in the mere Estate of Nature, which is in fallen Men a State of Wrath. It is said, Jacob have I loved: Now what more contrary to the State of a Child of Wrath, than to be Loved of God? So concerning Reconciliation as by the Death of Christ, the Apostle says, God commendeth his Love to us, in that while we were yet Sinners, Christ died for the Ungodly: When we were Enemies, we were reconciled to God by the Death of his Son. Rom. 5, 8, 10.

Here then is the Case, God the Supreme and Eternal Being beholds all things, in, as they speak, a 〈 in non-Latin alphabet 〉 , a just now; even Dr. Hammond, however so great an Enemy to a particular Predestination, acknowledges this view of all things by the Eternal Being: The Question then is, Whether an Eternity of Love and Grace, an Eternal Duration in Happiness, after the short time of Life, and some parts of that short time of Life rescu'd from Wrath also, may not preponderate in giving the Denomination to the Elect? Or why may not the Preaching of God's Infinite and Eternal Love and Grace, be made an Instrument of the Divine Spirit for the winning in the Souls of his Elect to himself? When God says, I have Loved thee with an everlasting Love, therefore with loving Kindness have I drawn thee, Jer. 31 3. Or why should an • Man hereupon presume to continue in Sin? When it is agreed on both Parts; Electing Love and Reconciliation by the Death of Christ have most indispensable efficacious Emanations into Holyness; while therefore there is a black and dark side of being passed over by God, hanging over all, continuing in Impurity, to work upon Men by Terror and Affrightment out of Sin; why may not the setting out that Grace Work every way effectually, both by the Bands of Love, and the Goads of Fear, to move Persons home to Christ? and we know Men are naturally desirous of, and ever Industrious after, whatever they account Tokens, of what they call being Born to good Fortune; and as naturally fly from all the Marks, of what is called ill Fortune; I see therefore no Reason, but it should strongly affect Men, among whom Scripture is settledly received, and so ought to be universally Preached; when they hear of so Gracious a Choice of God, to desire with greatest Vehemency, to find in themselves, any Manifestations of it, (it being the surest Ground of Hope) and to be under the Dread of any of the black Marks of Rejection, as being passed by of God; Of which Efficacious Holyness, or Unholiness are respectively the Tokens and Indications.

And though it must be acknowledged, There is a Point of Time, in which God speaking, as in the Language of Time, does style his Elect, Children of Wrath, even as others; Yet speaking in the Language of Eternity, he calls them, Vessels of Mercy, Vessels unto Honor; And indeed whatever is looked upon as only a Motion or Ordination of Time, must needs arise from ourselves; For all Acts of Grace are Eternal in their Spring and Fountain; Time therefore genders only to a Covenant of Works. I know not therefore, but why, as the generality of Preachers enlarge most upon the one, as to unconverted Elect, There may not be some stir'd up and enabled of God, to triumph in the Savour of the Knowledge of Christ, made known by them in the other; while they Center upon the Eteral Election, of God demonstrating itself, in Calling, Conversion, Sanctification: But they only can do this, who have received it, as a peculiar Talent. But I doubt not, the Spirit of it will within short time be poured out more abundantly, and that it shall not turn to Licentiousness, but overflow with Holyness and Purity, as also Efficacy of Conversion.

The third Head I Transpose into the second Place, as being more Congenial, or of a kind with the first; and will join the second with the fourth and those following, to Head 8th.

Head 2.

The Conciliation.

To an Eternal Being, there must needs be an Eternal Justification, because there is no new thing to him; The Apostle therefore makes the whole Chain of Salvation of an Eternal old Style; whom he Foreknew, he Called, he Justified, he Glorified; Rom. 8. 30. All in the Time passed, not in the Style of Time, but of Eternity: But when we speak in new Style, Style of Time; there is not an actual Discharge of Sin, or a Justification of a Sinner by Election; but according to the order of things fixed by God in Time; Even so if we consider Sins laid upon Christ, even the Sins of all the Elect in the Fulness of Time, as the Apostle styles it, That Fulness of Time may be very well supposed to collect into itself all Time; And as the Sins that were past were Recollected, so the Sins to come were Forepriz'd into it: And all this issues into the Fulness of Times, that is, of all Time in the Kingdom of Christ; For as Christ died in the Fullness of Time, so the Glory of his Redemption appears in the Fulness of Times, Eph. 1. 10. of All Time, when all Things, in Heaven and Earth, shall be Recapitulated in him, which yet, we know, they are not. The Offering of Christ therefore is an Offering once for all; and it is one Offering, that forever Perfects; and Jesus Christ is Yesterday and to Day the same forever; As then all Time is gathered into that Fulness of Time, So that Fulness of Time redounds upon all Time, and Flows out upon it, till it Flows into that Fulness of Times.

Now, as the Lord of Time, offered Himself in the Fulness of Time; he expiated all Sins in that Fulness, and what was expiated in the Fulness, can never be charged in the Retail of Time, for then it was not expiated.

Although therefore, when we are spoken of, and unto, as not the Lord's of Time, but the Subjects of Time, we are obliged to measure it out by Parts, as being Inferiors to it; and below the Hill to it, we see the Approaches of its Events, one after another only; but the Lord Paramount of it, being so high above it, sees all at once; we are Creatures but of the Parts of it; so indeed we are not Discharged from Sin in the Discharge of Christ.

But from hence to conclude, we are not in highest Sense Discharg'd, but that, if the Elect die before Faith and Repentance, they are lost forever, is to make supposition of Impossibilities; it is to set Time, the small outlet of Eternity, to rise up and Encounter, and lead Captive Eternity; even the Eternity of Election; and that the parts of Time may be set in Battle Array, and subdue the Fulness of Time. But this can by no serious Considerer be allowed; I find not then, but as there is just Reason to represent to Men, that till they find within themselves the Efficacies of the Death and Redemption of Christ by Faith and Repentance, they stand in the sight of their own Consciences, as Persons, who have no Interest in that Death, in that Redemption; And that this is proper on one side, representing God and Christ, therein as the Rector and Governor of the World, to move them to Repentance; and it is that which Scripture does very largely and frequently insist upon; So on the other side, it is most true, That the Foundation of God stands sure and cannot shake, nor totter even under this very Seal single and alone; That the Lord knows who are his, and that his Election shall break out with all the mighty Effects he hath pitched upon, as most suitable and Connatural to it; So that it shall produce in all its own the Derivative Stamp; Let him, that nameth the Name of Christ, depart from all Iniquity: 2 Tim. 2. 19. And that Christ is, in all Senses, the Certain and Infallible Sanctifier of his People by his Blood; That he not only as a Judge, and a Lawgiver, but as a Prince, gives Repentance and Remission of Sins; This may be as hopeful to move the Spirits of Men, and be as gracious a Conveyance of the mighty Efficacy of the Divine Grace and Spirit; For as these are rich Truths of Scripture, so they have an admirable moving Stroke upon the Hearts and Minds of Men; And he that Ministers them, is a Minister far more immediately of the Spirit, that giveth Life; of that without which the Evangelic Law is a Letter that kills.

Head 3, to Head 8.

But now there must needs be a Moral Impurity in every Sin, as it is a Recess from the Holiness of God, from the Righteousness of the Divine Law; there is a Dishonor, a Blot, a Stain and Blemish, a Deformity, a loss of Beauty and Honor, and Happy Conformity to Goodness and Righteousness. This is intended by Reatus Culpae, another thing from the Reatus Poenae, or a mere Obligation to Punishment. I demand then, What becomes of this Obliquity, the Guilt of the very Fault of Sin resting upon the Sinner? Sure those Acts of Dishonor do not remain upon the beautified Believer in Christ; How then can it be removed? The Acts of Holiness a Believer does, cannot purge it; for there is Impurity in them; nor are they able to rase the Records: If then they be taken off, surely it must be by the Supreme Obedience, Righteousness, Sanctification of Jesus Christ, by the transcendent Act of Holiness, and Resignation to the Divine Will; the Glory, and Honor and Perfection of which imputed to the Believer, is able to sanctify him; as Christ said, John 17. I sanctify myself, I draw up my Obedience to the highest point of Holiness, by that absolute, perfect Resignation to the Will of my Father, for their sakes, that they by the Communication of that very Holiness might be sanctified in Truth; that is the Moral Impurity, and Obliquity and Dishonor of the Sins they have committed may be removed. So Sanctification, thus spoken of may be something higher than a Justification only in Foro Poenae, if I may so speak, in the Court, where punishment is considered, but in Foro Honoris, in the Court of Honor, where Attaints are purged off, and Blood, as they speak, restored. If there be only acquittal from Guilt, binding over to Punishment; even the Blemish, the Stain, Taint, and Dishonor Sin brings and leaves, is not effaced. This the high Honor of the Holiness and perfect Purity of Christ, especially in obedience to Death, even the Death of the Cross, fully purges off, as imputed to all his; by which they are not only delivered from Punishment, but constituted Righteous, Rom. 5. By the Will of God so fulfilled, they are sanctified, in the sense given; and he hath by one Offering, perfected or consecrated, ennobled them in Blood to be Kings and Priests, by the Imputation of the Honor of Holiness to Them that are sanctified; and that he might sanctify his People by his own Blood, he suffered without the Gate; He hath loved, and washed us from our Sins in his own Blood, to make us Kings and Priests, (Heb. 10. c. 13.) From them all the Labes, the Macula, the Spot of Sin is taken off, and he presents his Church without Spot, Wrinkle, or any such Thing, and without Blame, Ephes. 5. Coloss. 1. This is the Highest and most Honorable Notion of the Redemption of Christ, and may deserve a Rhetoric, that may seem extravagant, like David 's dancing before the Ark, not so grave and so solemn; that may 〈 in non-Latin alphabet 〉 constrain, or transport rather, it being before so gracious a Redeemer.

Now if Christ takes off the Stain and Dishonor of Sin, it must be laid upon Him; on which account it is said, Isaiah 53. He was Number'd among Transgressors, as a shade of this Truth; and it is spoken of Christ, though he was separate from sinners, yet as if he offered for his own sins, he needed not daily, as those Priests, Heb. 7. 27. offer for his own sins; and God laid upon him the Iniquities of us All; and he was made sin for us, who knew no sin. And he was in the likeness of sinful flesh. And it is made the Distinction of his Second Appearance, that he appears the second time without sin to salvation, Heb. 9. 28. thereby signifying his First Appearance was as much under sin, as it could be without inherent sin; He went as a leprous, a defiled, an accursed Person, a Criminal of Dishonor without the Camp, and without the Gate; all under a Divine Ordination, to put him to open shame, as under the dishonor of sin. By all which it appears, Christ as our Surety and Mediator, as our 〈 in non-Latin alphabet 〉 , every way bare as deep a share of adherency in our sin, as could consist with an unspotted Purity from any inherency of sin in himself, and hereunto all Scripture expression even labors. And if Human Speaking, endeavoring to fathom and expound such Expressions, as may most be to the Capacity, and to make impression upon Hearers, (For is there not a cause?) If there be something Human found, and not with the admirable exactness of Scripture, it ought not to be so much exposed; for, I doubt not, our Expressions fall generally more too short of the Divine Sense of Scripture in these things, than other good Men's exceed; it being always to be firmly believed, no good Man, while he so spoke, could have it once enter into his thoughts; That there could the least shade of proper Inherent Filth fall, or enter into the Humanity of the Mediator, united to the Eternal Word; However Scripture, however he might thus speak, as hath been declared. But these things cannot, since the speaking of Scripture itself, if we go about by Preaching to enlarge upon them, be spoken of so accurately, but we either add or diminish from speaking this thing as it is; nor shall we be able; till within a short time, That, as it were, new Song be sung on Mount Zion, Rev. 14. Then I trust we shall learn it.

Even so, That our Sins are our own, and not Christ's, is most true in the sense intended; yet that they became Christ's in his great Offering for Sin, and that they are neither Believers, nor Christ's when he had born them off in a sense worthy of and agreeable to the Gospel; The setting out Sin then as our own, for Humiliation, Faith, and Repentance, is most Evangelical; So to set them out, so Christ's, in his act of suffering, as to represent him a perfect Offering for them, and neither ours, nor Christ's, when he had born them away; and God upon it so acquitted Christ, as to cast them into the depths of Sea, so that when they are sought for, there shall be none to be found, and plainly none, Jer. 50. 20. This is most Evangelical also, and must be the sublimest Evangelical; because, abating the short moments of time, in which it may be otherwise represented, it is eternally so: So in the state of separated Spirits with Christ; so in the Kingdom of Christ, when it is granted to the Lamb's Wife to be arrayed in Linnen white, and clean which is the Righteousness of the Saints, Rev. 19. and to each Saint to appear in Robes washed white in the Blood of the Lamb. And so in the Kingdom of Eternity, Deliver'd up to God all in all; And Leave is given to the Preachers of the Gospel to describe things, as in God's Eternity, and if not to speak the most in number, yet the most important and significant of Scripture words: For why should we keep ourselves and hearers so close muffled up in this thick Atmosphere of time, and not let out more into the open Air of Eternals? This stifles and smothers nobler Thoughts and Elevations of Mind, and the lofty Considerations for Holiness, as well as Consolation.

But to go on further; The Sins of Believers were in the fullness of Time most conspicuously laid upon Christ, as it was an Act of God in Time; as the very Nature of the fullness of Time may assure us; but it is true, they were in proper senses laid upon Christ before, as he was a Lamb slain from the Foundation of the World, and as his Blood was the Blood of the Everlasting Covenant; and so proportionably, when he was born in so low and mean an appearance, who had as the Eternal Word, Right to have appeared all in glory; yet still Let the fullness of Time have its pre-eminence; And so sure there can be no injury done, when all the Aerumnae, the Sorrows of the Life of our Redeemer meet there.

I go on: That Jesus Christ was not abhor'd by the Father, is most true; For if there could be a difference, he was; even while he bore our Sins (for then he was in the highest act of Self-resignation and Obedience) above any time, the Son, in whom he was well pleased; yet that he was made a Curse; that the Lord bruised him and put him to grief; that he looked like a Man smitten of God; that God loathing and abhorring the sins, with which he was loaden, would not show himself to him; but that, He cried out, My God, my God, why hast thou forsaken me, is also most true; In that Economy or Dispensation Christ stood under the Imputation of the Sins of all the Elect; which Sin God hates: whoever therefore bears Sin, must bear that Abhorrence of God, Sin draws upon itself, till he hath purged it off. Thus Christ did, till He had overcome it; therefore he stood bearing, that God abhor'd; and so must bear such an Abhorrence as the Sins deserved. Christ, under the multitude of our Sins, was so covered, that, as, I may say with reverence, He could not look up, so he could not be seen; the Sins then, wherewith he was so compassed, drew Abhorrence, as upon himself. And I know not what difference there is between Christ made a Curse, and as Abhor'd of God; whatever explains and reconciles the one to our thoughts, will reconcile the other also. And in no other sense, can a sober and good Man be thought to speak it. And so understood, it hath its great Scripture-Use, to show us, how truly and really Christ hath by his Death devoured all that Curse, Hatred, and Abhorrence due to us for Sin, by expiating it in himself: For if it had not in that Dispensation been upon him, he had not fully and effectually assured its Abolition; we may humbly imitate Scripture in so speaking, while we yet know Christ was always the beloved Son. This shows also Sin's hateful Nature.

I still go on: Christ taking us as his Members, whatever unworthiness we have, must redound upon him, so, as that he hath reason to discharge himself of it; and so to atone his Members: And what is His, is so far his Members, each one in particular, as is necessary to us, as Members: But so is not his Mediatorial Righteousness, nor his Perfection of Holiness. No word of which Mediatorial Righteousness I find cited; but that Exchange of Persons and Perfection of Holiness arising from it, are only exuberant Representatives of two great Truths. 1. That our Sins were fully and perfectly taken by Christ upon himself, and expiated in himself; For by his Sacrifice for Sin, he condemned Sin in the Flesh, viz. in his own Human Nature; And that his Righteousness is so ours by his communication of it, as to his Members, Flesh of his Flesh, and Bone of his Bone, and one Spirit with him; that there is, and was as it were real Exchange of Persons. There is; For the True Believer by such a Reception into Christ is changed into that Righteous Person, he is made by Christ, and is, as in him. There was; For Christ in the very Act of Expiation, did as it were put on the sinful Person of every Believer, made Sin for them. Why should we be afraid to use such Full Sounds as Scripture hath done, however reduced by Interpretation to the Analogy of Faith? Sure it sanctified such Sounds as it made. And how great Exundancies of Expression are found, and not blamed in the best of the Ancient Fathers? and had they not been pressed beyond their Intentions, had sweetened and made acceptable greatest Truths to Hearers and Readers; Had no Monstrous and Portentous Consequences been raised from them; The Debtor and Surety paying the Debt, change persons; so does the 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 ; Christ is made our Sin, and a Curse for us. The Church 〈 in non-Latin alphabet 〉 is called the Lord our Righteousness, Jer. 33. 16. even as Christ himself, c. 23. 6. which however, I know is otherwise rendered, yet is most naturally and easily so to be understood: Even as Jehovah, Shamah, Ezek. ult. Which comes very near a Concionatory or Popular Ascribing the Mediatorial Righteousness of Christ to Believers: Massy Truths will endure to be beaten out so into Leaf Gold, while the Solid Bulk is preserved safe in Doctrinal Forms of Sound Words: Thus Scripture, representing the mighty Powers of Divine Action and Providence in God, ascribes to him the Parts of Body, by which Men act, so well known to them: Yet let no Men from hence Dogmatize, as the Anthropomorphites, that God is Corporeal; No more, that Christ was indeed a Sinner, or Accursed, or that Believers are Savior's, and Mediators one to another; For so, there would be none to be saved, except Christ himself by his own saved, and redeemed; which who can believe, any one not Phrenetic would assert?

To conclude these Heads. It is most evident, that the Debate concerning the Perfection of Holiness in Believers can only rest here; Whether the Holiness of Christ may not be imputed to make up the Imperfection of our Sanctification, which is indeed, but the same thing, with the Imputation of the Righteousness of Christ; and so that in regard of the Imputation of the Holiness of Christ to Believers, they may be said to be Holy, as Christ is Holy; of which was spoken in the last Head: And that Perfection of Holiness can be no otherwise meant, is most undeniable by the whole stream of Dr. Crisp 's Discourse, and Mr. Williams his Objection; particularly in that part of Dr Crisp, concerning Gospel-Marks, which he argues against upon the Imperfection of Sanctification, and therefore could in no other sense think Believers holy, as Christ.

Head 8.

Conciliation.

If we consider the Covenant of Grace, as it is in its highest, noblest Representation, it is an Ectype or Exemplification of the Everlasting Covenant, the Covenant in Election; and therein it must needs be, as unconditioned, as Election is, and yet, as universally Wise and Holy, as the whole Scripture Frame is, even so Wise and Holy is the Counsel of that Will in Election, that God worketh all things after, Ephes. 1. 11. More Self-consistent is therefore the Hipothesis or Scheme of a Conditionate Election, and a Conditionate Covenant of Grace, then an Inconditionate Election, and a Conditional Covenant of Grace; except we make the Series and Frame of the consequent Disposes of Election Conditions, God puts upon himself for the making good his first Choice; that is, he chooses upon Condition, he himself will in time give Faith, Repentance, Holiness; which we know, were both unreasonably derogatory from the Divine Glory; and from that order, in which Scripture gives us these Supreme Acts of Grace; For Foreknowledge, Predestination, Election, in Christ, are the Fountain of Calling, Justification, Sanctification, Glorification, Rom. 8. 29. Whereas if Sanctification were the condition of Justification, Glorification coming last must be the condition of all the rest; As if the Sense were on condition God will Glorify, he will Sanctify. So Justification must be the condition of Calling, and Calling of Election. But how much more Beautiful and Orderly is the Scripture Chain? Making all after, Wise disposes flowing from the Independent First. And so everywhere Scripture Discourses; he hath chosen us, that we should be Holy, and without Blame before him in Love, Ephes. 1. As, of God, viz. by the Eternal Fountain of Grace and in his Electing Love, are we in Christ, who is of God, 1. Cor. 1. 31. without any condition on our part, made Wisdom in Calling; Righteousness in Justification; Holyness in Sanctification; All these are brought into Glory in Redemption; that none might Glory in his Presence, but he that Glorieth might Glory only in the Lord.

For if there were but one Thing suspended upon us, as a Condition on our Part; even that single thing would turn the Covenant of Grace into a Covenant of Works; For it would be Work done by ourselves, and we might Glory, we have done, we have willed, we have run, we have atchiev'd and attained; what ever indeed that might be Duly demanded of us, and is not required, is Grace; or whatever is given, is Grace; But what is required on our own Strength, is Work; and though it be said, God assists by his Grace, by his Spirit; yet if there be 99 Parts given or assisted, and but the 100th Part our Act, that 100th Part is Work, and all Grace is suspended on that; For on the doing, or not doing that, All hangs: And seeing thousands do not that 100th Part, if we do it, we have reason of Boasting, that we were wiser, we were better than they. For how small, how little soever that nice and curious Point be, on which all the vast Globes, of not only Eternity, but Supreme Grace turns; and wherein Divine Wisdom and Holyness placed all; That is ours, and we have done it. And though in all else, we are beholden to God, to Christ, to the Divine Spirit, yet in that which is the last Hinge we are beholden to ourselves; Nay if all were first given, and but our Perseverance only were the Condition on which all depended, the same might be said of Perseverance, that it turned the Covenant of Grace in that Part into a Covenant of Works. And whereas many do not Persevere, we have reason to Glory we Persevere, and there is something we have not received. And so the Vertical Point would be ourselves, and we might Glory in his Presence: For that, and not Christ, would be the Corner Stone, and to it we might cry, Grace, Grace.

And however, there is so much to be ascribed to Grace, and what would in common Speaking, among Men, be called the making of us, and doing all for us; Yet it is to be considered, whether the Glory, God will not give to another, be not parted with, and surrendered by him, if the last Decisive Point Rest upon us; which makes me Assured, it cannot be so; And so though I acknowledge with those, who most acknowledge it; the necessity of Faith, Repentance, Holyness, and of our own Action therein; yet in speaking of the Covenant, as the Covenant of Grace, and being an Ectype, or Exemplification of Everlasting Grace; I say, These, nor any Action of the Elect, ought to be styled Conditions, but Wise and Holy Dispositions of God the Author and Founder; and of Christ the Mediator, Surety and Testator; And which he will most certainly see to, that they shall most Infallibly take place in their just Series, Succession and Order both of Nature and of Time.

And why should we be so afraid to speak of the Covenant of Grace, as Inconditionate? For what is there that we would single out as a condition, that is not to be ascribed to God's Immediate Gift? Is it Faith? Is it the Gift of God? Ephes. 2. 8. To you Is it given to believe? Is it Repentance? He hath made Christ a Prince to give it, Acts 5. 31. If God peradventure will give Repentance, 2 Tim. 2. 25. Is it Holyness? Christ is made so Sanctification to us that we cannot Boast; Is it the Laws of God in our Hearts, A new Heart, a new Spirit, a soft Heart, his Fear within us, that we may never depart from him? One Heart, and one Way to fear him forever, to know him by his Spirit? All these are assurd to be given, even as Pardon in Sin, and by as free a Gift. All by a plain absolute Inconditionate Grant; How many and great Scriptures run in this absolute Style, and yet how expressly is all this called a Covenant? Jer. 31. Heb. 8. Jer. 32. Ezek. 11. Chap. 36.

But if it be said, how then comes it to pass, that the whole Strain and Stream of Scripture, to which Preaching ought to be conformed, speaks of these Graces and all the Actions agreeable to them, as Conditions of the Covenant of Grace? There are three grand Accounts to be given of it.

I. It becomes the Wise and Holy Rector and Governor of the World and of his Rational Human Creation, to treat and deal with, and give them all Scope, Room and Business, and Advantage in, and for Intellectual Action; Men, as Rational Creatures, know not how to deal with one another, or to move themselves, but by the Activities of Understanding, Conscience, Will, Affections; So that they must lie still, and not act at all, or be moov'd only, as Bruits or Machines, or thus; There is therefore the continual Rational Breathing, and Motion of Doctrine, Instruction, Promise, Threat, Reproof, Correction; and all kind of Motion and Action, suitable and agreeable to it: All Scripture is therefore prepared, and Profitable hereunto. Besides the Commands and Precepts of Holyness being so abundant, they show the necessity of a continual Recourse to Christ for Strength, Grace and Assistance, for Righteousness from him, and Pardon through him, wherein we fall short; Nothing moves more to run to the Righteousness of Christ, than the sight of Imperfect Grace and Action, to which we are called; if by ourselves; though under Divine Assistance from Christ.

II. Now under this Economy, and Dispensation of Things; the Grace of God, according to Election, and according to the Mediation, Suretyship and Testamentary Grace (or the last Will of Jesus Christ) display themselves; as if all things were carried by Intellectual Conditionalities, and the Obedience and free Complyances of those who are the Election of God, of those, that are Called according to Purpose; while in the mean time, they are most Efficaciously, and yet most sweetly Swayed, and Influenc'd by the Power and Grace of God in Christ, and by the Increated Spirit, that cannot miss of the end designed; and though all be Vested in the Action of those, who are thus Chosen and Called, yet not under the Incertainty of a Condition; but the Infallible Certainty of a Divine Disposition, a Testamentary Gift of our great Testator, a Discharge of our Surety for us, though within us; an Acquist of our Mediator by Intercession on his own Blood of the Everlasting Covenant, presented in Heaven for us, Heb. 9 12.

III. And thus also, there is a Justification of God in his Holyness and Righteousness, as also in his Patience and Long Suffering towards those, whom he leaves to themselves; who being applied to, according to their own Nature, as Creatures of Reason and Understanding, according to all the Riches of the Word of God to that purpose, are condemned in not receiving such every way sufficient Applications, taking them so every way, as such Rational Creatures, and suited thereunto; which could not be so gloriously Demonstrated and Illustrated, if there were not such a fittedness of the Word of God, and of the Overtures of Life and Salvation, by way of Condition. To one, Mat. 13. 11. it is given, to the other, it is not given. So vain is that Exposition of Dr. Hammond, and violent a Perversion of Scripture; As many as were ordained, viz. as he speaks, fitted by former Discipline to receive the Eternal Life of the Gospel, Acts 2. ult. believed: As appears from, Rom. 9. 23. For what Discipline prepared beforehand the Gentiles to Calling or Glory?

Head 9.

Conciliation.

That Faith is a Grace of a most large and spreading Nature and Action, as it is represented to us in the Word of God, can be by no one, that considers it, denied. So that there may be many Excellent and Profitable Discourses upon it, that may look very distantly one upon another, and yet meet in the iame Center: Yet Faith as it respects Pardon of Sin, and Justification, cannot have a fairer and fuller Proposition given it, than that saying, Worthy of both Belief or full Assent of the Judgment, and Acceptation of the Will, viz. that Christ came to save the chief of Sinners, 1 Tim. 1, 15. Now this Proposition everyone is to particularize to himself, as the Apostles, in believing; and so it differs nothing from Assurance, in the Root at least; And that, Assurance is every way most Connatural to it, is evident by the Apostles speaking of the full Assurance of Knowledge, Col. 2. 2. As Faith is an Intellectual Assent to Divine Revelation; The full Assurance of Faith, as it is an Application for Pardon to the Blood of Christ, sprinkling the Heart from an evil Conscience, Heb. 10. 22. and the full Assurance of Hope, Heb. 6. 11. as Faith concerning our present Interests in Christ not yet appearing fully, or in future Glory; aides itself against present low Appearances of its pardoned justified State, or its future Glory. Thus a Plerophory or full Assurance in relation to Faith, cannot merit any Indignation, as against an Error; And indeed it is so essential to Faith, that there never was nor can be any true Faith without the Root, and Seed of it; and the Letting it down in the Descriptions and Discourses of it from this full Assurance is in compassion to the low State; Tempted, Deserted, Afflicted, Doubting State, of sincere Christians; It was the general Doctrine of the first Reformers, when the Light was purest and quickest.

And it is very suspitionable, the Letting it down lower may have had its Ill, as well as its good Effects; For if Christians aimed in all their ways at full Assurance, it would engage them to higher Aims in Holyness, and closer Walking; It being impossible even in the Judgment of Natural Light and Reason to separate Holyness from such Assurance; or that receiving Christ, as Lord and King, should be made to part from it, but that it would flow out into all Expressions of the Warmest and Indearedst Love to him. Whereas Christians Resting and thinking it a piece of Modesty and Humility (it were well, if it were not allied to that Voluntary Humility spoken of, Col. 2. 18.) to be in doubt, and only flatly and deadly to hope well in general, They find not these pungent Arguments to move Accurate and Universal Obedience; but poise the one to the other, their Obedience to their Measure of Assurance. For a rude Presumption or bold Saying, Christ is ours, and our Sins are pardoned in the midst of Licentions, and loose Living, is worthy only to be exploded, and Hissed off the very Profession of Christianity; and cannot obtain the least Credit, either with others or even the Rational Conscience in themselves. So that were it not in Tenderness to the Weakness of Christians in general; Preaching Faith so, as to include Assurance in it, would be undoubtedly the best; and even that taken care of, as well, as it may be; I know not whether it might not be much to the Interest and Glory of Christianity, to wind it up in the most stated Discourses of Faith to the Apostles Plerophory; or full A •• urance of Knowledge, Faith and Hope; from which Exceptions might be made, and Allowances for the Weakness of Christians in particular Exigencies. This sure would more ennoble Christianity. It was the Illustrious State of the very Primitive Christianity, which we read of in that most admirable part of Church History, the five first Chapters of the Acts of the Apostles; To this I doubt not, it will be restored within few Years, when in the Succession of the Kingdom of Christ, and by the Proclaiming, The Kingdoms of this World are the Kingdoms of the Lord and of his Christ, Rev. 11. 15. The Servants of God shall appear on Mount Zion with the Lamb, having the Fathers Name, not Sealed under Reserve, as yet it is; but Written in Capital Letters, in splendid Characters on their Foreheads. It is the dark and foul place of the Apostasy, 2 Pet 1. 19. in which we are (the Beasts forty two Months, being though near, yet not fully expired) Rev. 13. 5. that brings so low the Doctrine of Faith, as being not Assurance.

And because in the Reformation begun Christ appeared, making his Challenge of his Kingdom, and the seven Thunders of highest Gospel Doctrine uttered their Voices, Rev. 10. (A Chapter, on purpose, to give us the Prophetick Landskip of the Reformation.) There was the high Doctrine of Faith, as Assurance; Yet these Thunders being scaled, (now near again to be unseal'd) It flatted again, as now we see: And this is the Reason, the Discourses of Assurance, as so essential to Faith, are almost as Portentous, as the Doctrine of the Kingdom of Christ in such a near appearing Glory, and any Aspiring to it, as presumptuous.

Head 10.

Conciliation.

This may be apprehended three ways, and be very great truth.

1. The Elect Sinner, in the midst of the most prevailing Enmity, hath such Interest in Christ; that his Rescue from Sin, Hell, and Death, is so secured and deposited by the Divine Decree for him in Christ; that the very height of Enmity shall not disinterest him, but Christ will break through that Enmity, and seize upon him, even when it is most Boiling up and Raging: Thus Paul, Acts 9. being a chosen Vessel, even while he had a Knife in his hand to murder Christ, had yet such an Interest in Christ, by that Electing Grace, that his Conversion, Faith, Repentance and Apostleship lay treasured up in Christ; and Christ had such an Interest in him, That an Everlasting Arm was about him, and he was Appreprehended by Christ for that very Thing, that in Due Time he might by Faith Apprehend Christ. And surely this is an Interest of no mean account.

2. At the very height of Enmity the chiefest Sinner hath that Interest in Christ, that he may come and apprehend Christ by Faith, and receive all the Benefits of Christ; and the very first of those Benefits shall be the Healing him of that Enmity: He hath a Right to come; If it be said, Enmity and Coming cannot consist; it is true; But his present Enmity does not disinterest him in a Right to come, if he would; But it hinders his being willing to come; Yet in the moment the Grace of Christ Abounds to the Elect Person at the Appointed Time with Faith, and Love, which are in Christ Jesus, 1 Tim. 1. 14. Present Enmity is no more hindrance to an Interest in Christ, but that, as in Paul, it falls flat, in what moment that Grace pleases.

3. To win upon Sinners to come to Christ, it may be said to them, while in the Preaching of the Gospel, there is a Probing, or Endeavouring to Find out the Elect, and Bring them to Christ; It may be, I say, said to them; Come, though you have the highest Enmity, That is no hindrance to your Interest in Christ, supposed you come; For in that very moment, you turn to come to Christ, your Enmity shall drop off from you: It is a Hindrance to the present Application of Interest, not to the Interest itself; that is secured in Electing Grace, and the Free Promises of the Gospel, intended, and designed for all the Elect. And this the Gospel gives right to the Preachers of it to declare; But the doubt, whether this, or that particular Person belongs to that Election, while he is in Enmity; and the certainty of Enmity ceasing in the very coming; is as a drawn Sword between a claim of Interest in Chris • , and perservering Enmity.

If it be said, There must be Humiliation, Wearin • ss, Sight of Sin, and Sorrow for it. The Methods of Electing Grace, that it hath prescribed to itself, will take care for all; and so that all such Affections and Acts shall be raised up, excited, and carried on in the Sinner himself, and even by himself under the Efficacy of that Grace: And thus understood, as it must be, except he that speaks so, be a person void of all Holy Sense, or so much as Sober (and such Dr Crisp was not in the Judgment of Mr. Williams, as appears in the last Lines of the Preface) They must therefore be understood to be spoken by way of earnest persuasion to come to Christ; and to Essay upon Men, by proposing the Largest and Freest Terms; So the Ministers of Christ, as Fishers, spread the Net, to Catch Men; As Scripture says, he hath received Gifts for the Rebellious also, that the Lord God may dwell among them, Psal. 68. 18. And as Abraham is said, to Believe on Him, that Justifies the Ungodly: Why may not the most expatiating Expressions be used in so good a Sense, and with so good a Design, seeing Scripture hath used such? And why may not as good an Effect be hoped for from this way of Speaking, seeing Scripture hath used it, as from the severer ways Scripture hath also used, according to the variety of Gifts and Motions of the same Spirit, and both be blessed by God giving effect through Christ?

Head 11.

Conciliation.

The being chosen in Christ before the World began, being predestinated to the Adoption of Children by Jesus Christ to himself, cannot be without Union; The first Powers of Regeneration, Conversion, Softness of Heart, Contriteness of Spirit, Faith, Repentance, which the Apostle expresses by Wisdom or Calling, in Christ Jesus, cannot be without Union; And yet it is true, that settled Union of Communion, or Union of Communion, cannot be, till Christ be received by the Faith of God's Elect; nor can the Elect be at all known to themselves from the Non-Elect. So that as there is need of all the Forcible and Right Words of Scripture, to show; without Faith, Repentance, Holiness, there can be no Union of Communion with Christ, or of the Consolation arising from it; even according to the Eternal Counsel of Him, that worketh all Things after the Counsel of his own Will; So on the other side, there is Authority and Warrant to Declare that Inseparable Union between the Head of the Adoption, and all that are Predestinated to the Adoption of Children in Him; that it may be acknowledged to the Praise of the Glory of his Grace, who hath laid his Foundation so sure; And it may be also Declar'd by way of Invitation and Encouragement in coming to Christ; that Sinners, who look towards him, may be begotten; an effect; wherein they are wholly passive; to a living Hope, through his Grace; who does it of his own Will; and yet by the Word of Truth in all parts of it, as a subordinate Ministry; and that they may be invited to look towards him, and that they may be encouraged to expect Grace from Christ for Union of Communion, flowing from the Union of the Predestinated Adoption in Him, at the just time appointed by God for it.

Head.

Head 12.

Repentance is necessary to Pardon.

Conciliation.

Seeing Justification and Pardon include necessarily the Removals of the Wrath and Displeasure of God in all the dreadful Effects of it; and also connote as necessarily the Breaking out of his Favor in the most gracious Effects of it; how Faith or Repentance can be perfectly or in full sense before either Justification or Pardon, but that mighty Rays and Beams of each must be broken out to the Soul, before it enters into the Beginnings of Eternal Life by Faith and Repentance; is very hard to understand; except Faith and Repentance are ascribed to Man, as the Products of his own Power and Will. If they are from God, his Justifying Righteousness and Pardon are come near, whenever, where-ever he gives Faith and Repentance; And as it may be most necessary in some regards to Preach Faith and Repentance, as in order to Pardon and Justification; so is it no less necessary to be as Free, and Large, that without graciousest Approaches of the Righteousness of God and Christ brought near, Faith and Repentance lie forever dead; that every unconverted Person may gasp up to God and Christ for that Grace, that is abundant in Him. The intention is not, that Pardon or Justification can be without Faith or Repentance, but whether Justification doth not draw and excite its own Faith, and Pardon, its own Repentance; So that they are rather before Faith and Repentance, than Faith and Repentance before them: And which Preaching is most to be prefer'd in the Nature of Things, without respect to the Present Necessity, and for the Time Being; That which is most abundant in ascribing to the Principal, or in pressing the Less Principal, and Subordinate; I make no doubt, the Singing the new Song, before spoken of, Rev. 14. will in a short time determine. And yet I defer all, that ought to be defer'd, to those whose Spirits are both enlarged and enabled to offer to the Souls of Men, the things wherein God appears, as the Rector of the World offering Faith and Repentance, in order to Justification and Pardon; while the Secret Springs of his Justifying and Pardoning Grace give the very Faith and Repentance required. But surely great respect may be had to what is to be, without violating what is, even as Sacrifices are debas'd, Esa. 1. in foresight of their final removal by Christ.

Head 13.

Conciliation.

Even the Righteous arc scarcely saved; For with Men it's impossible, but with God all things are possible. I can do all things through Christ strengthening me; My Yoke (saith Christ) is easy, my Burden is light; I will run the way of thy Commandments when Thou shall enlarge my Heart. The Joy of the Lord is Strength. His Delight is in the Law of the Lord; Faithful is he that hath Promised, and will Perform it to the Day of Jesus Christ; Great and Precious Promises are given, whereby we are made Partakers of the Divine Nature; We can do nothing againstst the Truth, but for the Truth. All these, with innumerable more of the like, show the Certainty and the Easiness of the Salvation of God's Elect. And yet as we look to Man, and his Motion and Action, these Things are impossible: For there is no doubt Holiness and New Obedience are the Paths wherein, though, with many Imperfections Falls and weaknesses in the present state, God carries his Elect to Life and Salvation; And the Way is narrow, and the Gate strait, and require striving to Enter; But God is their strength, who keeps their Foot from being taken, that they walk in their way safely, and their Steps are not straitened; He makes their Feet as Hinds Feet; and sets them on High Places. They that wait on the Lord run, and are not weary; They walk and faint not. He girdeth them with strength: By him they leap over a Wall.

Head 14, 15.

I join these Two together.

Conciliation.

As upon the gracious Councils of God before All Worlds Began; so upon this very Point, among all the Disposes of God in time; the Hinge of these Points turns; For if the Gospel be a Law full of all Holy and Righteous Precepts, to which Faith and Repentance introduce us; armed with its Promises and Threats, and so settled as a Covenant; that who of himself accepts the Terms of it by Faith and Repentance, under the Assurance of the Assistances of the Divine Spirit, are accepted, and shall have All the Benefits of it; and whoever will not shall be Damn'd, and his Judgment shall be more intolerable, because he refuses such gracious Terms offerr'd: This doth, I confess, perfectly overthrow Dr. Crisp 's Scheme; For then Christ comes in as a Law-giver, and having all Judgment committed to him; and there is a Mediatorian Law and Covenant in the Hand of the Mediator, of more gracious condescension than that of the Covenant of Works; but the last result of all is into the free Will of Man, and his Action in compliance with this Covenant; Thus of the Law, and the Covonant of Works, as the First Law, there is a Perfect Abrogation as a Law; but as the Holiness and Righteousness of it are transplanted into this New Law; so here is, as to that Law, a perfect Antinomianism; and all Mankind are only under this Law; and Justification, Salvation, or Death and Condemnation, are according to Obedience or Disobedience to this Law or Gospel-Covenant, of which the Conditions are Faith and Repentance. But if the Gospel in the Supreme Intention of it, and in the Propriety of its Nature, be a Covenant of Grace, wherein God is pleased to be from his own free purpose of Grace the Sovereign Covenantee; and his Elect bear the Analogy, or part of Covenantees, as at the other Extreme; and Jesus Christ the Mediator, Surety, and Testator, pass between both, that all may be performed, Mediating with God for his efficacious Grace, in giving the Divine Dispositions promised in this Covenant, as if performed by the Covenantees; So bringing everything in effect from God to us, and from us to God; and by his Death having right as a Testator to bestow the very things upon All, given to him by God to give Eternal Life to them, John 17. 2. Then shall the Gospel, or New Testament, be supremely a Ministration of the Spirit, of Righteousness, of Life, according to 2 Cor. 3.

And in its Subordinate Nature, it shall be a Publication of the Divine Grace and Love to Mankind in general, upon the Terms of Faith and Repentance.

The Law all this time stands in its own place, as the Eternal Sanction of Holiness and Righteousness, and can never be abrogated; because it is Eternal Righteousness; but it is as a Covenant so far mitigated, as to accept the Satisfaction it requires from a Mediator; and so it is in the Hand of a Mediator, Gal. 3. 19. Towards whom it commands Faith, and Repentance, or return to God by him; even as it is a Law of Eternal Righteousness, Requiring Faith and Obedience to all Manifestations from God, sufficiently testified to be from him; and as these Manifestations of Grace are the only possibility left to a fallen Nature to return into a State of Agreement with God.

Hereupon the Law becomes a Standard, by which the full Value of the Satisfaction of Christ by his Sacrifice, and Obedience unto Justification, and the Infinite Grace of God in Pardon is tried, and made glorious; by which the Duties of Humiliation, Confession of Sin, Application to Christ for Righteousness, Repentance, should be both understood and urged; Here is the Rule for Holiness and new Obedience, out of which all the Holy Precepts of the Gospel are drawn; Hereby the Remainders of Sin are Discern'd, and Humiliation under them wrought: Hereby is the Infinite Grace of Christ towards his Legatees, his Redeemed, set at full Light, in working an Inward Conformity to this Holy Law in all parts of it; And hereby the Government of God, committed to Christ, is continued with Relation to all Mankind, even to all not given to him; For they who have the Gospel Preached to them, are judged not only according to the Law of Righteousness, first written in the Heart, but according to this Divine Revelation and Grace; which highly aggravates their Disobedience, and makes it more Tollerable for Sodom and Gomorrah, than for them, Mat. 10. 24. They who have not the Gospel are judged according to that Law, and Light of Nature, They have concerning the Law; and that Witness of an Intention of Grace, God gives to them in giving Fruitful Times and Seasons, and all the Discoveries of his Patience, Leading them to Repentance; even as the King of Nineveh, who shall rise up in Judgment and condemn Heathens, who have not by such a Light from the forbearance of God argued to Repentance, as he did: And thus are the Secrets of all Hearts, judged according to the Apostles Gospel, as he said, Rom. 2. 16. Some Ombrage of which Heathens have.

Thus the Law is established and preserved in its full Authority; and the Gospel is also established as Divine Revelation; and in its High, purely promissory Part, as a Ministration of the Spirit; And if the Designation of the Gospel be particularly singled out for the most powerful Preaching of it by some, and yet in the mean time the more large, and universal Motion, and Doctrine of the Gospel be Preach'd more universally by the most of the Preachers; whom the Spirit of God, according also to the general Stream of Scripture, hath so Missiond, Commission'd, and Enabled. I cannot see, but here may be the Sweetest Union, and as great a Conspiration, as between the Apostle Paul, and the Apostle James; while one tells us a Man justified by Faith without Works; and the Last tells us by what of Faith, viz, not by the Body of Faith, or a Confession of Faith, but by the Spirit of it, the Vis Essectrix or Operatrix, the working Efficacy of it; which I take on great Reason to be the very true Expedient of Reconciliation between the two Apostles; and yet in both, by the Righteousness of Christ by Faith alone, and that Faith given only by Christ; So all is of Grace, Ephes. 2. For Faith and all its Works flow from the Blood and Righteousness of Christ, drawing nigh to his Elect People to Regenerate, and to justify together, Titus, 3. 5. &c.

And surely by a close and universal Compare of Scripture, The Day of Judgment must be according to this very same Grace; For when the Spirits of Saints are immediately with Christ; and He receives them, who Dye, and Sleep in him; in a Moment, in the Twinkling of an Eye made Perfect; and when they are Raised Incorruptible, he brings them with him; and they together with Christ, Judge Angels and the World; And it is given to them to Appear in Robes washed white in the Blood of the Lamb, and to be Cloathed in Linnen white and clean, which is the Righteousness of the Saints; and he presents them to himself without Spot, Wrinckle or any such Thing; It cannot be understood that the Day of Judgment, in relation to the Saints, is by way of Trial of Judgment on particular Actions; But their very Appearance is their Absolution, and Adjudgment to Glory, as Clad in the rich Robes, Wash'd in the Blood of the Lamb; All their Graces, and Holy Duties filled up, and their Sins perfectly blotted out, and remainders of Corruption effaced by Grace perfected in Glory.

On the other side, The wicked have Appearances in their Sins, having found them out, covering them as a Garment of Dishonor, and as filthy Garments, that expose them immediately to Condemnation: And as if their particular Sins were written upon them, and the Condemnation together with them.

And thus each appear visibly before the Throne, Tribunal and Judgment Seat of Christ, during the whole Thousand Years of his Kingdom; One Crowned with Glory and Honor, the other covered with Shame and Contempt.

If any should object Christ's insisting on the particular Duty of Visiting, Cloathing, Feeding, Mat. 25. either as performed or neglected: It is to be observed; each sort first were set, one on the Right Hand, the other on the Left; one as Sheep, the other as Goats: So the Trial was easy.

If it be further said, God will bring every Work into Judgment, whether it be Good or Evil. This I attribute to the mighty Power and Wisdom of God, giving together with every Person before his Judgment, all the Holy Actions of Saints washed and perfected in, and by the Blood of Jesus; and filled up with his Grace, and by the Spirit; as in a Moment, an Atom of Time, the Twinkling of an Eye; and their Sins so taken away, as not only not to be found, but not to be. Whereas the Talents of wicked Men, that is, any good Things they had here, not being purged by his Blood, perfected by his Obedience, and filled up by his Spirit, are taken from them, and they appear All in their Sins; And thus the Order of Things at that Day, is according to the free Grace of Election, Calling, Justification; and Sanctification, covered under Justification; in that Chain of Salvation, Rom. 8. and Glorification springing from all.

Head 15.

Conciliatiion.

Good Works are so, as they are the Provision and Preparation of God; even of his Eternal free Grace, in furnishing us with them; and as we are his Workmanship in Christ Jesus, Created to them. But the Number, Measure, Elevation of them in higher or lower Degrees of Excellency, so diverse in Saints, show, the Foundation of our Salvation, as well as Justification, rests elsewhere.

Head 16.

Conciliation.

They do so, as they are the Fruits of the Death and Resurrection of Jesus Christ, and the Disposalls of his free Grace in us, and to us, and so by us; And as God is pleased to show himself, as the Supreme Rector and Governor, according to his Holy Law; but yet so, that the Poles on which Salvation moves, are the Grace of God in our Election, and his Acceptation of us to Righteousness in Christ; and if he leave any of his Servants, in their Service and Good Works to the Eleventh Hour, or that he fits them not to such Abundant Services, Eminency, and Exemplariness therein, as he doth other of his Saints; He hath an Infinite Fund to supply them out of, viz. the Righteousness, and Obedience of Christ; and Power of Grace to Accomplish them to their Measure.

Head 16.

Conciliation.

Our Good should be intended by them, as they are Manifestations of the Grace of Christ in us, and suitable to that Law, he influences his Servants by his Spirit according to; In the want of which we have great reason to Mourn, as giving Fear and Suspition Christ is not in us of a Truth; and that he leaves us to do the things very displeasing, and offensive to his Holy Nature, and the Rule of Life and Action, his Grace governs his Servants by; but yet they are not of themselves our Title, but our Evidences only of our Title, which is Christ alone; and if we are his, we shall certainly be born up to what, He, as our Mediator, Surety, and Testator, hath thought necessary to our Salvation; and will accept; and supply the want of by himself; Yet all is, and ought so to be carried, that we may be urged, and pressed to our Duty, as under the Holy Rectory of God, and Christ, and according to all the Rules of his Word.

Head 17.

Conciliation.

Marks are according to Scripture; yet so, that they are, but few, of any of the Servants of God, but have reason to fly to the Witness of the Spirit, and its Voice, crying, Abba, Father; and to appeal to Infinite Grace; seeing in the midst of our Falls, Failings, and Imperfections, we cannot otherwise discern, where Sincerity and Perfect Obedience divide one from another, and what is enough in our many Corruptions to constitute Sincerity. Besides, seeing our Staple-hold is the Righteousness of Christ without us, our Supreme Testimony depends upon his Spirit, witnessing within us indeed, yet from what is without us, viz. Free Grace.

Head 18.

Conciliation.

This is among the Wise, Holy, and Gracious Methods of God, and Christ, in this present Low State of the Redemption, appearing; until its Glory in the Kingdom of Christ; that Sin is charged, and Pardon repeatedly beg'd in Daily Prayers; But all notwithstanding is secured in the unchangeableness of Electing Love, of Justifying Grace, of the daily Issuing Pardon of the New Covenant, immediately ready; and thus expressed, as if it issued out upon the very Sin; I will be merciful to their unrighteousnesses, and their Sins, and Iniquities I will remember no more, Heb. 8. 12. Before David had said anymore, than this, I have sinned against the Lord, Nathan said from God, The Lord hath put away the Iniquity of thy Sin, Thou shalt not Dye, 2 Sam. 12. 13. The Grace of the Covenant went forward therefore in him, (as in all Saints) to the Composure of his Heart to that great Penitential Psal. 51. So that in a way of Consolation of Saints and Encouraging of all to Come into Christ; there may be great Freedom of Expression used; in which some Things may need Review and Correction, as Human; and yet the main Scope and Intention preserved, as consistent with sincere Design to promote Holiness; most livelily flowing from the Grace of the Covenant, and the Death of Christ, into the Hearts and Lives of Believers; there being hence much more hope, both in Conversion and Renewed Repentance, than in anything within Men themselves; whenever they have fallen into Sin after conversion, or while in an unconverted estate.

Head.

Conciliation.

While we look down to the present State, and to God's present Government of the World, this must be acknowledged; and yet when we lift up our Hearts to the Consideration of the Supreme Grace of God in Jesus Christ, the very hurt Sin does Believers, or even the Elect, is made to serve the Triumphs of Grace; and all their Afflictions for Sin are Salutary Dispensations. All which must needs be granted on close reasoning these Points, and will bear out many Amplifications of this Grace in Discourses declararatory of it; though' on the other side, a very different way of speaking of them must be submitted to in this Atmosphere, this Dark and Foul Place of the Apostasy, we are yet in; and it is born out by a very general way of Scripture-speaking.

Head 19.

Conciliation.

For the clearing of that great Scripture, and the Points dependent upon it, I must first take the freedom to assert; That the Apostle doth in that Context, lay down at full and at large, the two great Points of Justification and Sanctification: In that of Justification, he rises to the heighth, and so in that of Sanctification; and these are both handled so distinctly, that they cannot be confounded.

For the Apostle had fallen severely upon the Concision; by whom he most probably means, those who compounded the Profession of Christianity with the Works and Ritualisms of the Law; as if Christ were not enough without them, for Acceptance with God, for Righteousness in Justification, and Holiness in Sanctification; and therefore he calls them not, The Circumcision, meaning Pure and Perfect Jews; but the 〈 in non-Latin alphabet 〉 , or the Concision, as a Peculiar Brand of Reproach upon Them; and calls Himself, and Sincere Christians, The Circumcision, viz. The Spiritual Circumcision, who Worship God in Spirit; who hold the True Righteousness of Faith; of which it was the Seal; Rejoice in Christ Jesus alone, and have no confidence in the Flesh; that is, in Creature Righteousness; In the same sense Flesh is taken, Rom. 4. 1. What shall we say, that Abraham our Father hath found, according to the Flesh, viz. according to his own Righteousness, not only Ceremonial, but Moral; For if Abraham were justified by Works, &c. So: But if he had no other way, but to believe on him that justifieth the Ungodly. It is evident, it was not Ceremonial Ritual Works, the Apostle discoursed of, but Substantial Works of Righteousness, opposed to Ungodliness. Thus the Apostle reckoning up his own Privileges first, gives indeed those, which were External, and Ritual, but adds Moral in those words; According to the Righteousness of the Law, which was not only Ceremonial but Moral, He was Blameless; which words may be expounded by those; I have lived in all good Conscience before God to this day, Acts 23. 1.

Now, upon all this, he sits as an Accountant, with his Tables before him, and what had been Gain or Riches in his Account, he now writes it, All Cypher; And then, by way of Triumph, and in a mighty Elevation of his Discourse, he adds, Yea, doubtless, I count not only my Jewish (as I may call them) Effects; but even whatever else may come into Computation; even All he accounted Loss, of no Value: On what Recompence or Reparation did the Apostle thus cast out everything? On this alone, That he might be found in Christ, not having his own Righteousness, which is of the Law; but that which is the Righteousness of Christ, the Righteousness of God, which is by Faith.

To clear the Apostle's Doctrine; These two great Doubts must be decided,

Query I.

Whether the Apostle thus far, as we have gone, is upon the Point of Justification, or of Sanctification; or so much as on Sanctification joined with Justification; or on Justification purely, and alone, when he speaks thus?

Quer. II.

Whether the Apostle puts into this Account of Loss and Dung, the Inherent Holiness, he had as a Christian; looking upon it, as Inherent, and in Himself; whether, I say, he accounted this, as Loss and Dung, or only the Ceremonial, Ritual, Righteousness of the Law, together with his Pretentions to the Moral Righteousness of it, as without Christ, and separated from him?

The clear Decision of these two Questions, will much contribute to our distinct Judgment in the Points we are upon.

Head 20.

Conciliation.

Christ, hath yet laid the Foundation of all our State in Grace and Glory in himself, and in his own Action; wherein we are to be made like him, as from the Archetype and Life; He took part of Flesh and Blood, because the Children were Partakers; He was Circumcised, Baptized, Dyed, Rose 〈…〉 Justifieth me, who will contend with me? That Agony, wherein He sweat Drops of Blood, standing under the Sense of the Sins of All, for whom he Dyed, and made Supplication with strong Crys and Tears unto him, that was able to save him from Death, and was Heard, in that he Fear'd; was, as it were, the great Penitential of the Redeemer in the Behalf, and as in the Person of his Redeemed; And as for Faith; It is written, Heb. 2. 13. I will put my Trust in him. Thus all our Springs are in him, and from him; and the Efficacies, that Work all our Works in us, and for us. They are so vested in our Faculties and Action, that they are in us; and yet by so Supreme a Virtue from him, residing in him, and given us as in a Line of Communication from him to us, That they are wrought by him for us; And in this rightly understood Sense, he may be said to Repent and Believe for us, though also in us, and by us.

The three last Heads, concerning Gospel Preaching, have been all along aimed to be thus determined; That it is certain; Both Conditional Preaching, and Absolute Preaching, have each their respective Foundations in Scripture; And both tend to the same end, to show the Absolute Necessity of Christ, and Grace from him; As also the Absolute Necessity of Holiness; as indeed, the Thing is; flowing from the Grace of Election, through the Efficacies of the Mediator by his Spirit; as the greatest Scriptures concerning our Salvation, witness; Yet for Wise and Holy Purposes so Administred, that our Action is all manner of ways insisted upon by the general Course of Scripture, as hath been declared: So that none are to be blamed in the Abundance of their Ministry in that part, who do more continually in their Preaching, and sometimes in most solemn Discourses, set out Christ, The only Way, the Truth and the Life, flowing from the Eternal Fountain of Electing Love and Grace.

But if we compare one part of Preaching with another, seeing the Life of all Conditional Preaching depends on the Absolute Grace of the Covenant; That must needs be the most excellent part of Preaching, wherein the Life of the other is laid up, and to which the other is but subordinated; But as we find, Scripture gives Example of the Conditional Preaching, as the more general; So it seems most adapted and suited to this low State of the Administration of the Redemption of Christ; and we find, the Divine Spirit, who Divides to All his Servants, as he will, does more generally and universally move the Preachers of the Gospel, more abundantly into this Conditional Preaching.

But when that better State, that higher Administration of the Redemption of Christ in his Kingdom shall come on, as it is now very near; That, as it were a new Song, which hath been so much out of use; it is, as it were, a new Song; at least in its high Mount Zion Senses; even, I say, notwithstanding so much of it recovered into use by the Reformation. This Song, of the Redemption of Christ, in more lofty Ayrs shall be Heard, and Learnt; as hath been already said; by all the Illustrious Assistants, or By-Standers, and Followers of the Lamb on Mount Zion.

In the mean time God does raise up some, who aspire to these Truths of the highest Excellency, and, as we say, of the first Magnitude, and highest Elevation; and such was Dr. Crisp, in my Account; But because we are yet in this dark and low State, there are many Infirmities, much Rudeness of Speech, want of Mightiness in Word and Deed in such Aspirings; an Universal want of the Glory and Holiness flowing from these great Truths, because these Truths are not come into their proper Time of Glory: This Song cannot be Sung, while the Babel State yet continues, because it was the Lord's Song, and cannot be Sung, in a strange Land, to Perfection; by reason of which these great Doctrines are under a Veil, and not only so, but under great Prejudice. Let us therefore earnestly prary, these Mists, these Shades and Clouds, may fly away; and yet even the unwarinesses of Expression in such, as Dr. Crisp are over-ruled by God, like the speaking of Stones, to make the main Preaching more notable, and to excite our Research of them.

These things are written for Reconciliation, not Exasperation; and that we may be all stirred up earnestly to pray, That the Day may break, and the Shadows fly away, and our Beloved come on his Mount of Spices.