openly proclaim to mankind, both the condemnation of sin in the flesh, repentance, mortification, remission, and man's reviving again to real righteousness, and justification therein; and all to be experienced through faith in the name and power of Jesus Christ, the Son of the living God; in sending of whom the Father's love was manifest, that we might live through him.

As Christ's travail of soul was inward, and so his suffering inward, as well as outward, what is more obvious to the spiritual eye and mind, than that his travail and sufferings, and his holy design therein, were to have an inward effect, and inwardly to be fulfilled, by his word and power, even in those who receive and believe in the same: That instance of the holy evangelist is very plain and pertinent, where it is said, "They brought unto him many that were possessed with devils, and he cast out the spirits with his word, and healed all that were sick, that it might be fulfilled which was spoken by Isaiah the prophet, saying, himself took our infirmities, and bare our sicknesses." Mat. viii. 17.-Isaiah liii. 4.

And moreover, as to Christ's being "the Lamb of God, which taketh away the sins of the world;" this taking away sin was not only fulfilled by that general expiation or purging, which he made by way of sacrifice; but also inwardly by his real cleansing, purging the conscience, and purifying the soul from the nature and power of sin. And God's reconciling us by the death of his Son, whose putting away sin, is said to be by the sacrifice of himself, his "by himself" purging our sins, the will of God sanctifying us through the offering of the body of Jesus Christ once for all, &c. was a sacrifice of far more value than those typical ones under the law, which he fully answered and ended, though they were said to make atonement and reconciliation for sins of ignorance, that they might be forgiven. And the scape-goat was said to bear away the iniquities and transgressions of the children of Israel. Lev. iv. and xvi. and xxiii. And did not the killing and sacrificing of bulls, goats, and heifers, typify or figure forth the killing and destroying that corrupt, beastly nature and enmity in man, which is for death and destruction, and of which those beasts were as a lively emblem? Seeing hereby God was pleased in a way of condescension to their low capacities, to show a pacification or expiation, to express his forbearance, his suspending the severe execution of the law, and willingness to pardon iniquity, and to pass by former transgressions, and be reconciled, when they afflicted their souls, and offered up burnt offerings in the day of atonement, (as both were required,) much more hath God declared himself reconciled to us, in commending his love to us, in that while we were enemies, Christ died. And so he

hath showed forth his kindness and free love, as willing to pass by and pardon the sins of the world upon true repentance, in setting forth his Son to be a propitiation, through faith in his blood; and in his being in Christ reconciling the world unto himself, not imputing their trespasses unto them," which was both in his forbearance, commending his love and good will in his Son unto the world, and sending his Son "that the world through him might be saved." Let it be seriously here observed, 1. That those scriptures relating to Christ's death, reconciliation, sanctification, and putting away sin, as by way of sacrifice, &c. as John i. 29.-Rom. v. 10.-Heb. x. 10, chap. i. 3.-Col. i. 22, intimate the work, as if universally done; yet it is with respect to the general favour and good will of God in Christ, as by the which will, we (believers) are sanctified through the offering of the body of Jesus ;" and so we are said to be reconciled in the body of his flesh through death." It was the manner of the Hebrews, prophets, and apostles, to speak many things in the spirit of prophecy, as done or past before they were accomplished in the proper subjects; God having an eye of pity and compassion open to lost man for his redemption, even before it was fulfilled, whereby he saw and looked beyond the former transgressions, sins, and infirmities. For the sin of the world is not actually taken away, purged out, or put away, as to its nature and being, nor are men in a state of reconciliation or friendship while actual sinners and enemies in their minds, but as they come to be converted and sanctified by the spirit. Therefore God's reconciling the world in and by his Son, shows his gracious will, and was intended conditionally to be fulfilled in them, upon faith and obedience. It was done so, with respect to Christ as the first fruits, and with an eye to the condition, before it was actually fulfilled in them; and what was outwardly signified as to the good of man by Christ's sufferings and death in the flesh, as our great exemplar, in his obedience and holiness, is inwardly to be fulfilled and answered in spirit, as to the principle, end, and design of God therein. As for instance, God was in Christ reconciling the world to himself;" yet the apostle added, "we pray you in Christ's stead, be ye reconciled to God." 2 Cor. v. 19, 20. And to the saints at Colosse: "You that were sometimes alienated, and enemies in your minds by wicked works; yet now hath he reconciled in the body of his flesh through death, tó present you holy, and unblameable, and unreproveable in his sight, if ye continue in the faith grounded and settled," &c. Colos. i. 21, 22, 23. Mark, on this condition they were reconciled and to be presented to God; not as being enemies by wicked works, but as made friends by conversion to and continuing in the faith. And God shewing forth mercy to all, and universal pardon of

sin past, in and for the sake of his Son Christ Jesus, (he being the propitiation for the sins of the whole world,) declares his not imputing their trespasses to them according to severity; but his being reconciled to them, that they may be reconciled to him. Finally because God was in Christ reconciling the world to himself; and because he commended his love to us, while we were sinners, and we reconciled, &c. by the death of his Son, as our representative: if from hence any infer, that their sin being not imputed, therefore they are justified by the imputation of Christ's death and blood, though they continue in sin and disobedience to him, and remain unsanctified, I must deny their consequence, and tell them, that there is a two-fold nonimputation of sin; or, under a two-fold consideration sin is said not to be imputed. 1. With respect to God's forbearance, while he suspends execution, and does not cut off persons in their sins, when the nature and power of sin is not destroyed, nor purged away, expecting their repentance, &c. In this sense it was that when David said, “I have sinned," Nathan told him, "the Lord hath put away thy sin, thou shalt not die." 2 Sam. xii. 13. Yet this proves him not at that time in an absolute and complete justified state, or his sin blotted out; for after this he both implored mercy, entreated forgiveness, and passed through great judgment, difficulty, and trouble, under the weight and burden of his iniquity. 2. A non-imputation of sin in a better and higher state, as where the mind is sanctified and cleared, and sin really done away and wholly blotted out, where the Lord imputeth not iniquity, but righteousness; as, "blessed is he whose transgression is forgiven, whose sin is covered; blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.” Psa. xxxii. 1, 2. It were unreasonable to think, that all to whom sin is not imputed in the first sense, are in a justified state; for then would the whole world be justified; for God was in Christ reconciling the world unto himself, not imputing their trespasses. But in the latter sense they are justified, being "washed, sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God." (1 Cor. vi. 11,) and such as in whose spirit there is no guile; and so "no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit." Rom. viii. 1, 2. Such therefore are justified. And if it be further queried, viz.

Question. How doth it consist with God's justice and truth, which always required perfect obedience, either to pardon or pronounce man just, upon the account of an inherent righteousness, sanctity, or reformation wrought by the Spirit, without satisfaction to vindictive justice for sins past; seeing those who are the most inherently holy, have not perfectly obeyed God's law from the beginning of life to the end?"

Answer. 1. Both God's justice, truth, and mercy have a share in man's reformation and restoration to himself: and it is in his universal love in Christ Jesus to mankind, that he makes known his truth which makes free; and the grace and truth concurring in man's conversion and restoration, (and so in making him a new creature,) it must needs be consistent with God's truth, to, pardon and pronounce man just, as he becomes and is God's own workmanship, in whom he beholds his own image renewed; for he blessed the works of his hands, and still blesseth them. 2. Without such a satisfaction he doth pardon, &c. and yet justice and truth are not violated nor destroyed, but have their place and share in man's reformation, both in God's judging, reproving, and correcting man for sin, condemning, crucifying, and slaying the transgressing, earthly nature and birth. And Christ came not to destroy the law, but to fulfil it. He came to condemn sin in the flesh," and to save man, that the righteousness of the law might be fulfilled in them, who walk not after the flesh, but after the Spirit." The law forbids adultery; Christ forbids and removes the evil lusts and desires, which are the ground of it. The law forbids covetousness; Christ removes it. The law forbids murder; Christ forbids envy. Question. But, from the beginning of life to the end, who can say, he hath perfect righteousness inherent in him ?"

Answer. He that is born of God, the new creature, to whom Christ is made righteousness, and who being God's workmanship, is made the righteousness of God in Christ Jesus. He that has attained to this new creature's state, hath crucified and put off the old man with his deeds, whom the law condemns, that hath been the offender and sinner from the beginning of life to the end; as, the new birth and new creature in Christ, hath no guile in his spirit, but is always inwardly righteous from the beginning of life. For this end God is pleased, in his Son, to show forth his forbearance and favour to mankind, and for a time to suspend the severe execution of his law, not executing judgment speedily, but giving man grace and time to repent, that he may be converted and renewed in righteousness. This answers the end of his sending his Son into the world, to be both a sacrifice and a Saviour. So his forbearance or suspension of the severity of the law for Christ's sake, can be no making void the law, justice, or truth, which Christ came to fulfil and set up.

The difference between the terms, or tenour, of our opposers' gospel, and ours.

As to the sense or substance of our opposers, the Predestinarians, according to their traditional faith, partial, and harsh opi

nions, repugnant to God's universal grace and love in Christ Jesus to mankind, their gospel runs on this wise, or in such terms as these, viz.

"We tender grace and salvation to all, but believe it is only free for a few elect persons, for whom only Christ died. Therefore believe you are elect persons, and that Christ died for you; apply his blood and merits, and you shall be saved, though you be sinners all your days. Believe that you are justified by Christ's death and sufferings only, though you have nothing but matter of condemnation in you. Believe that you are imputatively righteous by Christ's sufferings and righteousness without you only; and in comparison thereof, do you abhor all sanctification in you, or inherent righteousness wrought in you by the Spirit. Believe that it is God's good pleasure that sin should be in you all your days, to keep you humble; and that Christ hath satisfied for all your sins past, present, and to come. Believe that God hath poured out all his wrath upon his Son Jesus Christ, and punished your sin to the full in him, to satisfy justice for your injury done him; there remains no more wrath behind for you, being elect and justified persons. Though you commit sin, as did David, and have corruption remaining in you all your days, and sin daily in your best duties, and have sin mixed with your graces, doubt not but your salvation is eternally secured for you, as person's whom God has had in his eye to save; nor need you fear any final fall, or falling away from grace, for once in Christ ever in Christ." Thus far Presbyterians.

The sense and terms of our gospel, according to what follows.

From the sense and experience we have of God's free love and grace in Jesus Christ to all mankind, we preach in the spirit of the gospel. The instructions and conditions thereof are on this wise: viz.

Turn ye

"Be converted that your sins may be blotted out. from darkness and sin, to the true light that shows it, and reproves evil; and so turn from satan's power to God, and receive the remission of sins. Believe in the light that ye may become the children of light. Labour to make your calling and election sure. If ye walk in the light, the blood of Christ cleanseth from all sin. If ye be crucified, die, and suffer with Christ, ye shall live and reign with him. Believe and obey the gospel, and be saved. Christ Jesus is the author of eternal salvation to all them that obey him. Confess and forsake sin, and ye shall find mercy. Depart from evil and do