LAMBETH, Sept. 28. 92.  
Perused and Allowed to be Printed.   

Peace at PINNERS-HALL Wished, and Attempted IN A Pacifick Paper TOUCHING The Universality of Redemption, the Conditionality of the Covenant of Grace, and our Freedom from the Law of Works: Upon Occasion of a SERMON, wherein something was spoken upon those Points, with Reference to the Preachers of that Lecture there, for the Healing of People's Minds, and preventing Offence about them.  
By a Lover of Truth and Accommodation.  
And when Moses went out, Behold two Men strove together, and he would have set them at one again, saying, Sirs, You are both Hebrews, Why do you wrong one another?  Exod. 2. with Act. 7. 
LONDON, Printed and are to be Sold by Randal Tailor near Amen-Corner, 1692.   

To The Reader.  
Reader,  
THE Common fame of the Difference in some of our brethren's Preaching at Pinner's Hall having been blown abroad to that disadvantage, as many People (and that so far as I understand of the Conscientious and tender, as also of some of the wise) have been apt to question whether they should hear them any more; at least but one sort of them, with the declining the other: There is a person of Note, who is a very worthy Pious good man full of good works, did express to me his deep resentments about this matter, who inviting me to Peach to a Congregation in the City, whereof he is a Member, it seemed to me but an honest and Conscientious thing in speaking to such (among whom I knew not how many might be alike minded) to provide something as prudently as I could, in a Practical Sermon, for reconciling these London-People to their Ministers, so as none of them might be either so scrupulous, or capricious, as to withdraw from the Lecture whosoever preached. If these Ministers (say they) cannot tell the way to Heaven themselves, how shall they show us the way thither? But so long as what is preached by one Preacher, or the other, has still tended, and does tend to the pressing unto the same precious faith, and a holy life, and that acknowledged to be wrought in us by the Grace of God, here is a perfect Concord as to Practise. And when that Grace is opened by them with Variety of Doctrine, the Good Bee should but gather the more profit from thence, and not be disgusted at it; seeing there are Diversity of Gifts (as the Apostles says) but the same Spirit; and that Diversity given for one and the same end, the Edification of the Church of God.  
After Sermon, one of the Congregation (a Stranger to me) came in and spoke to me, as I tell in my Paper, which I wrote upon that account, with intention of sending it to the Minister, that is Pastor of that Congregation (before whom he did speak, and with whom I had before no acquaintance) to the end he might show it the Gentleman, and any other of his People if they were offended: But having writ part, and consulted more especially with one Brother, we both apprehended, that if it were shown to those Two of our Brethren who are more Eminent for this Difference, and they would consent that it should be made public for a Testimony, that though they differ in some Points, yet they agree in the Main Truth of the Reformed Protestant Religion, and that difference they have in Opinion, does yet centre in the same Practice, so that there is no danger to the Hearers, whether they hear one or the other, it might be better probably, to print the Paper in order to the healing these disaffections and dissatisfaction, than to send it barely to the person intended, for such an end only, as is not tanti, that I should be so much concerned.  
I have lived so long in the world, to understand, it is not Great things, or Deep things, but the Less things (whereof the plainest judgements are capable) that have the greatest effect upon People: as the Remedys that are m●st Ordinary, do work best, and truest upon Maladies. And I apprehend, that if these two Brethren would have hearkend to me, but as I would have had, it could not but have been well, and of use to several good folks; both in regard to the Pascification itself, and the benefit of it, in their attendance on the Lecture for hereafter without distraction.  
As for the Sentiments of these Two persons, I do not go to search here into the Bottom, or Nicety, of the things wherein they differ (if it be not in words, rather than things), and it is best to come no closer, for than should I set one of them at more distance: But when the one of them (in the point of Redemption) who holds Christ died only for the Elect, must yet, and will, say, that he died for All that believe in him (for, All that believe in him are Elect, and he died for Them); and the other says, he died for All if they believe, (or upon condition of believing, All have the benefit of it) so that the difference comes here only to an All that, and an All if, what pity is it, that either of them, should be so shy, one of the other! Again, (in the point of the Covenant), when one says, Until a man believe he is not justified, and the other takes heed of this, because Until suspends the benefit, and so denotes a Condition, but will readily say, Unless a man believes, he is not justified; what pity again is it, that when the matter is come here to an Until and Unless, that either of these Brethren should be one so shy of the other? As for the Point, of our freedom from the Law, I think I have stated it so, as neither of them (both disclaiming Antinomianism) are like to be dissatisfied, or be shy either of me, or one another.  
I am a little troubled now at last, to tell on my Tale to the end. These two Reverend-brethrens, were Applied to. One of them was willing, (very willing): The other quite averse. I was sorry for it, and am so, but my Endeavour nevertheless is with the Lord, and with his People; for it is not, and shall not be lost for that, so long as it doth afford me and will (I doubt not) with the Candid, both a Reason sufficient for my Printing the Paper, and an Excuse for any defects, or tenuity they shall find in it. I will take liberty on this account, to put into the same more or less, as I think fit▪ than was in it when it was shown them.  
The Author.   

The Paper.  
Reverend Brother,  
I Was sorry that I had not time, by reason of your Administering the Sacrament, to speak farther with that Gentleman, who shown he was displeased at something I delivered in my Sermon among your People: I would have been willing to hear more of his Opinion, but by so much as he said, I guess, that he did mistake me; which is more than misconstrued what I said. I am of Opinion (said he) that Christ hath purchased Faith and Repentance for the Elect, and therefore am offended, and many others, at what you delivered. But there was nothing said by me to contradict that, not a word about that matter. That I will now say (reserving my peculiar thoughts till by and by) is this. The death of Christ may be considered as it avails to the purchasing of Remission of sin, and Salvation upon condition: Or as it redounds to the procuring the condition for Remission and Salvation. The death of Christ was for All, or Christ died for All, in the first sense: In the second, I will suppose with him, only for his Sheep, or the Elect. There is no doubt but God, or Christ, may, maius & minus amare. Who is the Saviour of all men (says the Scripture), specially of those that believe.  
That which moved this Gentleman (I believe) and others (if there were any other besides them he moved) was my speaking of a General Pardon for all the world; purchased by Christ the Saviour of the World. This seemed new to him at the hearing, but by that time I came down from the Pulpit to the Vestry, his own reason did prompt him (being I will suppose a judicious, but perhaps conceited man, and whether so or no, Citizen or Scholar, I know not) to understand no other by my General Pardon but that Christ's Redemption is Universal, which therefore he alleged as the point offended him. In whom we have redemption through his blood, even the Remission of our Sins, says the Apostle, in two places. Redemption therefore and Pardon are of equal extent out of question. I quoted that Text, and this other. God was in Christ reconciling the World unto Himself, not imputing their Trespasses. If this Gentleman's Conception be True, That Christ hath purchased a pardon only for the Elect, than the Apostle should not have said Reconciling the World, but Reconciling the Elect to himself. And when the Apostles says the World, why should he be offended, if I speak after the Apostle, and not him? Then came the Disciples and said to him, Knowest thou not that some are offended? But he answered, Let them alone. In such a Case as this, I must say after my Saviour, is any any man offended? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let them look to it.  
Sir, you know there are two sorts of such as oppose Arminianism. One that is the high sort, and the other the moderate sort that are for the middle way in these Controversies, and I confess myself one who have wrote several pieces, so called. We that are of this sort, do hold Election to be of particular persons (not the choosing Believers to be saved with the Arminian and Lutherans, but the choosing Persons to believe): But Redemption we hold to be Universal. The Scriptures say, Christ died for all, and for every man. God so loved the World, (says Christ) that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. By the World, this Gentleman must understand the Elect: but when by the words [that whosoever believeth in him] Christ plainly intimates, that there are some of those God loves, do believe, and some not; the World must be more than the Elect. Of the world of those God loves so as to give his Son, to die for them; some believe in him, and have everlasting life, and some believe not and perish. But of the Elect all believe, and none perish.  
One Text more I will quote: Whom he did predestinate, them he called: Whom he called, them he justified: Whom he justified, them he also glorified. And why is Redemption here left out of the Apostolical Chain, but because those he hath redeemed, are all the world? If the Doctrine that this Gentleman hath received were right, the Apostle would have said, Whom he did predestinate, them he Redeemed.  
I shall use no more Arguments, or Scriptures, when so many may be had; but because this Gentleman was apt to think me singular in what I said, it is fit he know that the Church of England (and consequently our Holy Martyrs, Cranmer, Ridley, Latimer, Bradford,) does in her Catechism assert this Doctrine, when the child is made to answer there, Who hath redeemed me and all mankind. The excellent Dr. Bishop Davenant, hath wrote a Book on purpose, De Morte Christi, to maintain this point. Archbishop V sher (not to name any of our Eminent foreign Divines) hath done the like. Mr. Baxter, that every foot is commending this book of Davenants so highly, is one, I won't scruple to say now he is dead, no less profound himself, and chose to go this way with them.  
There is a distinction which this Gentleman hath not (I suppose) ever considered, which may bring light, and some Conviction to him. A distinction of Christ in the Flesh, and of Christ in the Spirit. It is we know a Scripture distinction. What Jesus Christ now hath done for us in the flesh (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he hath, and must have done for All; and the direct and immediate fruit of it belong to all, for he took on him our flesh, not as the flesh of the Elect, but as the flesh of Mankind (the nature of man, not that of Angels): What he does for us in the Spirit is peculiar to some, and if it be saving, to the Elect only. The work of Christ's redemption (being by his Blood) was wrought for us through his Flesh, (in which all mankind have Union with him, and that is therefore Universal, with the benefit that does directly and immediately issue from it: the giving us Faith and Repentance is the work of Christ through the Spirit, (in which his Members only have Union with him) and is particular to the Chosen.  
To come up closer then to this person, & speak exactly, if I can. The death of Christ, as it is Redemptory, Propitiatory, or Satisfactory for sin, hath this fruit I speak of, Pardon. It is this is the direct immediate & proper fruit of it; I think I may say too, the only (such) fruit of it, for, Pardon for all sin of Omission and Commission, and consequently a disobligation from all punishment, of Loss and Suffering, is (passively taken) no less than a right to Impunity and Life, and this is held forth upon condition of Faith and Repentance to all the World: But the Condition itself (performed by some) is not the fruit of Christ's death, as a Propitiation, though by way of Redundancy it comes by it. If you ask me what Redundancy? or How? I will tell you (though I can't Peremptorily,) as thus. In all things whatsoever we pray for, suppose it be for fair weather (as we have Collects for such Occasions), we ask it in Christ's name, for his sake, or through his merits, when yet it would be a strange speech to say Christ died that we may have fair weather: And nevertheless there is some sense in which there is a Truth in this; for if Christ had not attoned God by his satisfaction for sin, there is no blessing could be obtained for, or by, any. Now, when there is some distinction must be made here, so that, mediately, indirectly, or some way, by way of Redundacy, such blessings, even as these, are the benefits of Christ's Redemption to such and such particular persons, let that distinction be form right, and in such a sense will the condition we speak of be a fruit hereof to the Elect, even by its redundant merit and value.  
The purchase Christ made, was a purchase for us, and for himself. His purchase for us was, that we should be pardoned upon Condition: He purchased for himself, a power to give us that condition, that our pardon may be complete. All power is committed to me in Heaven and Earth, faith Christ, after he was risen. There is accordingly a Redemption by price (our Divines say), and by power. Pardon upon condition is the fruit of his Redemption by price: But the Condition is the Effect of his Redemption by power. When by his Death (I say) he had paid the price of a pardon for All upon Condition; by his Resurrection he receives power to confer the condition to whom he pleases, that is the Elect, which when they perform, they are justified, or have absolute right in it. And that may be a good resolution as to the sense of that Text, He was delivered for our sins, and raised again for our justification. To make the matter though more plain, we have that Text in the Acts. Him hath God exalted to be a Prince and a Saviour, to give repentance to Israel and forgiveness of sins. Repentance we see (and so faith) comes from this power, the power of Christ as a King, rather than as a Priest; and if as a Priest both, 'tis by virtue of his Intercession as he is at God's right hand, rather than of his Oblation. Now Christ intercedes for nothing but according to Gods Will; His will is his Decree, and it is from the decree, his decree of Election, that our faith and repentance does come. It is not from Christ's purchase by price; it is not from the power of our free will; but it is from Election (which belongs to God not as Rector, but as Lord of his own gifts) working the same effectually in us. It is out of this Treasury Christ gives it; And not by virtue of a right to any from his death, but by the power of an endless life. Not as Testator, but as the Executor or Dispenser of his Father's Election.  
In fine, Christ by his death did merit, or procure this power, that he hath at God rights hand: By this power he gives us Repentance and Faith. Faith and Repentance then is not the fruit of Christ's death any otherwise than mediately or indirectly, as being derived from this power, which he obtained by it.  
God (I again say) for the merit of Christ's life and death exalts him to the power mentioned. Wherefore God hath highly exalted him. By this power, or as exalted, Christ gives his Spirit to work Faith and Repentance in whom he chooses, or hath chosen. By this work they are regenerated, and that Article in the Agreement (or Covenant as some call it) between Father and Son [When thou shalt make his Soul an offering for sin, he shall see his seed,] is made good to him. In this way about then, and no other, does Faith and Repentance come to the Elect by his death, when the direct and immediate fruit of it is Universal. That is, Faith and Repentance (the Condition) is the fruit of Christ's death as all other Blessings are, which are asked of God for Christ's merits sake, or which he, as Prince and Saviour, bestows on his people.  
Whereas now it pleased the Gentleman to tell me, That he never heard any Divine say in the Pulpit that which I said: If he will understand me right, I will take it for a Commendation rather than disparagement, seeing it does import that what these Moderate Divines do generally say in the Substance, was so delivered by me by way of Cultivation, as did make some impression upon him, as if it had been, new, rare, or singular altogether.  
That which I delivered in effect was indeed only this, That Christ hath procured for the World a General Pardon: But there is none have Benefit by it, but he that believes and reputes. If I had called this a Universal conditional Remission, and said no more (which is the same whole thing) he had not perhaps been surprised; and I could as easily have said so: but to speak as I did, was better, as fitted to my pacificatory end.  
This is what I said: I gave it light from the consideration of a Pardon by Act of Parliament. A Pardon is agreed on by the King, and the two Houses, the People know nothing of it, and do nothing to the obtaining it, and the Pardon is General: Nevertheless, if any come to have the benefit, by this Pardon, he must look into the Act, and see how it runs, he must see what Qualifications it requires; and if he does, or will not qualify himself according to to the Act, he loses the benefit. It is so in this Act of Grace or Pardon for the world. It is an Act of Grace I say perfectly free to man: No man does, or can do any thing to pacify God, or merit the same. It is all from the Agreement between Father and Son, that Christ should fulfil the Law, and by suffering also, satisfy for our sins, and the Pardon thereby be granted in our behalf, while man does nothing himself by way of Cause (I must say), Condition, or Active Occasion thereunto; and here do I bring off those that say this Act, Law, or Covenant of Grace is without condition, which in this sense, we all see is, really so: And yet when any man comes in particular for benefit by this Pardon, Act of Grace, Grant, Law, Covenant, Testament (for this Grant of Pardon obtained by Christ, the Covenant, or Testament of Christ, which is his Will, bequeathing what he hath purchased upon his own terms, are all we must know but the same thing) he must read the Act, and see how it is passed, or read over the Will and see how it is made; he must go to the Rowl which is, the Word of God: (It was decreed from Eternity, it passed at Christ's death, it was enrolled in God's Words, and promulgated by the Ministers of it), and there he will find that God requires of every man to Believe, Repent, and walk sincerely before him, in order to have the Benefit; and that unless he Believes and Reputes, he is to have none by it: And by this do I justify those also of our Divines (which are the Generality) who say this Act, Law, or Covenant of Grace hath Conditions.  
And when thus much will be acknowledged on both sides, to wit, That it is the sound Believer only, or sincere Convert that is pardoned Absolutely, so as to be Saved; you have a way chalked out for Reconciliation of our Brethren, at least so far as I drive; to wit, That Conscientious people may hear Both, with profit, and without offence, as Preaching no other Doctrine in regard to Practice, (however they may differ in the Explication) but what is consonant, or may be made consonant to one another.  
There are some I know apt to think the Covenant of Grace to be without Condition upon the account (they say) it is not made with Man (because he can promise of himself to perform nothing) but with Christ in behalf of the Elect, as their Head, who hath therefore undertaken with the Father, both to purchase the terms by his Blood, and see them performed by his Spirit in all such, so that they shall be infallibly Saved: But I see not how these men get any thing by this, for if Christ hath undertaken to do thus, that is, To see these terms performed by his Elect, it must be in that Order as the Scripture declareth; and that is, By giving them Repentance that they may be Forgiven; Faith that they may be Justified, and Perseverance that they may be Saved; and this does not hinder, but makes the Covenant to be Conditional: When those that hold it made with man, and to have conditions, do make Faith to be God's gift, and the performance to be by Grace, no less than these do.  
As for their speaking of a Covenant, and thinking it not made with Man, I must confess I wonder. Give me such a Man, and I will Ask him; Hath the Covenant of Grace a Mediator, or No? Who will dare to say, No? Well then, A Mediator is not a Mediator of one (says the Apostle); that is, Not of one, but two Parties. There must be two Parties at odds, that have a Dayman come between them, to lay his hand upon both, to bring them to an Agreement. Christ is our Dayman, and besides him there must be two Parties, or he can be no Mediator between both. A Mediator is not of one (says the Scripture) but God is one. God is one, or but one; one party only, and there must be another therefore on necessity besides the mediator and him, which is Man. There is one God and one Mediator between God and Men, the man Christ Jesus.  
The light here is so esclatant, it cannot be resisted: but I will produce what is yet more palpable. Let us turn to the Covenant itself. This is the Covenant, that I will make with the house of Israel; After those days saith the Lord, I will put my Laws in their minds, and write them in their hearts; and I will be to them a God, and they shall be to me a Poople. What a strange thing now is it, that any here should suppose this Covenant to be made with Christ, and not with man, when it is expressly said to be made with Man, with the House of Israel. And what is this House of Israel? I will tell you, and there is more here need to be told. It is the whole world, all the Nations that come in at the Preaching of the Gospel into the Church of God (or the Messiahs' Kingdom) that is this House. It is spoken in the style of the Old Testament, when Israel only was God's people, and his peculiar heritage or dwelling; but now the partition wall is broken down, there is no man that receives the Gospel, but he comes into this House; a House wherein (we must understand too) there are Vessels that are of Wood, 
See a Book called, The Axe laid to the Root of Separation.  as well as of Gold, though the denomination be still from the better sort. He comes, I say, and is engrafted into the Jews Olive, or Covenant; he does at his Baptism enter Covenant with the Father, Son, and Holy Ghost, which is the only True God, and the same God with the God of the Jews, and so they become his people, a holy people, a chosen generation, according to the Titles which that people had, even the whole body of them, called the Church in the Wilderness: Only we have this good difference, that when that people had their Laws written by Moses, which were so many, and grievous, and in one place said to be not good; we have none now but the Law of Nature, which is written within every man's breast (as is the very intent (I think) of this Text with the verse after) together with the revealed mind of God about his Son. This Sir, is a great business, and God's mercifulness for his sake, in forgiving our iniquities which follows, must be understood according to the Tenor of the Gospel declared by Christ and his Apostles. He that believes shall be saved, and he that believes not shall be damned. Repent, for the Kingdom of Heaven is at hand.  
Upon this touch, you can judge what enlargement would follow, and with what due caution it should be made. The Gospel is preached; they Mystery of Christ, God incarnate, revealed; the Idolary of all the earth disclaimed, confounded, destroyed; the Religion of the Jews abolished; what then remains, but the word that is nigh us, and in our hearts, that is, the Religion of Mankind? Christ indeed did institute a Church, and Officers, for the gathering, and governing it; He hath commanded, and left us two Sacraments, and bid us pray in his Name, and what else is there in the Christian Religion but the new Commandment which we had from the beginning, Love? The Law of Love, whieh is our duty to God and our Neighbour, and that is verily the Law of Nature according to which the Patriarches of old, and all the holy men in the world lived before there was Law or Gospel. Si igitur eundem illum quem prisci ac ipso Mose antiquiores coluerunt Deum Christi doctrina gentibus universis demonstravit, haud dubium est. quin ejusdem cum illis divini cultus facti sumus participes, communem porro habentes religionem, communem quoque benedictionem fortiturosesse, palam est. Eusebius De Demons. Evan. l. c. 3. The sense of this quotation, and of other Authority I might cite also, (as of Justin Martyr who tells us that 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they that live according to Reason (as Socrates) are Christians, though call●d Heathen, in his Apology, and of Clemens Alexandrinus who says the Greeks of old by their Philosophy were justified, Strom. l. 1.) I leave (as coming in obiter) with the consequence, to the Candid and Wise. Adhibita semper est universis hominibus, (says Ambr. or Prosper) quaedam supern aemensura doctrinae quae etsi parcioris occultiorisque Gratiae fuit, sufficit tamen, sicut Dominus judicavit, quibusdam ad Remedium, omnibus ad Testimonium. De Voc. Gen. c. 5.   


SIR,  
THere was another point concerning our Freedom from the Law which I also occasionally stated, in regard to the present peeping up of Antinomianism, and seeing the said Gentleman gave me his thanks for that, I think it but a piece of good manners to present him the same, with the rest which he controverted. Especially seeing I shall bring it to something practical at the end.  
That Christ hath redeemed us from the Law, or delivered us from it (as the Scripture speaks) so that we are not Under the Law, but under Grace, is not to be denied by any, and yet that we are still to obey the same is no less certain, If thou wilt enter into life, keep the Commandments. The Law therefore may be considered qua Regula, or qua Foedus, say our Divines, which does in the gross, state the matter.  
By the Law we mean not the Ceremonial Law which containing things that were but shadows whereof the substance is come, is abrogated out of question, but we mean the Law Moral, the Law of Nature, or Law of Works. Now this Law as a Rule, we say, that is, as it prescribes us our duty to God, ourselves, and our neighbour, cannot cease, but be always of force, because it is founded on Our Nature, and Gods, and so long as they are the same, this must be so also. For ever O Lord thy Law is settled in Heaven. But the Law as a Covenant, that is, as God and Man are obliged thereby, so that man must live or die, and God deal with him according to his keeping or breaking it: this is not to stand in force, but we are delivered from it by Christ.  
To come to the Difficulty, There are three things in the Covenant, the Precepts, the Promise, and the Threat. The Preceptive part now is, and must be still of force, because the Law, qua Regula, is. The Comminatory part is of force likewise, because Christ tells us, those that believe not are condemned already; and St. Paul says, that we are all by Nature, the Children of wrath; which could not be, if the Threat were void. The Promisory part then only remains, and Divines say therefore, that the Capacity of the Subject ceasing, that ceases. The condition thereof (they say) cannot be performed, and the Promise is void. But neither what they say is true, nor is it the thing which should be said. It is not the thing, because the delivery of us from the Law, which the Scripture speaks of as the purchase of Christ, is the freeing us from the curse and condemnation of it: To be freed from the Promisory part, what good is that? Neither is this true, because the Lord Jesus, a man as we are, did perform, the condition, and made the reward thereby, due to him of debt or merit; and accordingly entered into glory. This can be gainsaid by no body.  
If then, Neither the Promise, nor Threat, nor Precepts are ceased, how does the Law, cease as a Covenant, or we be freed from it? Here now is the thing I must speak to, and I humbly answer, there are two Parties in a Covenant as I have asserted before, and consequently there is Our part, and there is God's part in the Covenant. On our part the Law, qua Regula & qua Foedus both, being the Law and Covenant of Nature must, for aught I see, continue, and always; for when Christ, after the day of Judgement, shall have delivered up his Mediatory Kingdom, and the Laws of it, I do believe that man being made perfect in Holiness, and confirmed therein, this Law is that, which he, and the blessed Spirits in Heaven, shall live by, and keep for evermore. But as to God's part (now, and till the Judgement is passed) the case is altered. We are by this Covenant through our Transgression (we and all the world) in God's hands, liable to Wrath and Condemnation, and God as Rector is engaged to deal with us according to his Threat: But Man's case being verily pittiable, he in his Wisdom found out, and in his Goodness accepted of a satisfaction to be made by his Son; and thereupon he is taken off, so as not to inflict the punishment upon us.  
There are two Reasons upon which a Lawgiver, who also is Rector, may forbear the punishing a Delinquent. One is when the case of the person is Pittiable, and requires Commiseration; and the other, when his Justice and Honour can be saved also, tho' he spare that person. Such is the case here; If God deal with man according to this Law, all mankind must Perish, which is pittiable indeed; and it pleased Him therefore, that the Lord JESUS his Son should interpose; who by fulfilling the Law exactly for himself, and bearing the punishment of it also in our stead, it is made a Righteous Thing hereby, without casting any dishonour upon Himself or Law, to deal otherwise on his part with us, than the Covenant required. Here then, to speak properly, the Law is not Abrogated, nor Ceased, but Relaxed; it is not an Abrogation, or a Cessation; but a Relaxation, or a Dispensation as to the Penalty of it; that is, so as we shall not be condemned by it.  
It is hitherto then the Point is come, and so far doublesly we are in the Right. We are not freed from the Law, so as that we are no longer to obey it; but we are delivered, so as God will not deal with us according to it. How then (will you say) does, or will he deal with us? I Answer, by another Law, a Remedying Law, the law of Grace, the Covenant of Forgiveness, the law of Faith, in opposition to the law of Works. Christ says to the Father, I will Redeem these lost Creatures from the Sentence of the Law, by which every mortal man of them else must Perish: But I will take the Redeemed into my Hands, or under my Government, so as they shall not be Lawless for all that. They shall have the Law still (as in my Hand) to live by, as well as they can, and as far as human frailty will permit; but they shall be dealt with in regard to Acceptation, according to the Grace I have purchased for them, and is promulgated in the Gospel.  
The Law than remains still as a Rule to Live by, but not as the Rule we shall be Judged by; as a Rule of our Duty, but not as the Rule by which we shall be Justified or Condemned. There is a Universal Pardon in regard to the Sentence of the Law of Works, procured, passed, and declared in the Gospel, upon condition of our Faith and Repentance: But the obligation of Obedience to the Precepts of it can never cease (I must say still) so long as it is the Law of Nature, which never ceases. The Law of Nature then, or the Law of Works, is the Norma Officii, the Rule of Life: but the Law of Grace, this Act of Pardon, is the Norma Judicii, the Rule of Judgement.  
We are not delivered from the Law so as that we are free from living according to it (I must inculcate this, to be sure I mistake not, or be mistaken): But we are delivered from it so as we shall not be Judged by it, which is all one as not to be Justified or Condemned by it. We shall be Judged by the Law of Liberty, says St. James, and St. Paul, According to my Gospel. Blessed be God for this Truth.  
And now I will crave leave for a little descant, for the Matter (and Use) will bear it. In all Trials at our Judicial Courts, there is a Statute; upon which the Party or Parties accused, are indicted, and according as they are found guilty or not by that Statute, they are acquitted or condemned. The Law by which Men shall be all tried at judgement is not the Law of Works I have said, but the Law of Grace. I have need of saying this more than once, because I know the notion of many Protestant Divines in their dispute with the Papist does bend them to another apprehension. There is a Constitutive, and Sentential Justification. Juris, & Judicis. The Law by which we are justified, is that Law by which we must be judged. It is by Faith we are justified and not by Works, and that is all one as by the Law of Faith, and not by the Law of Works. Both is Scripture. To maintain, or to have any Conception, that the Sentence at Judgement shall pass according to the Law of Works, is an Error, and such as does tend to the subverting the Gospel, and practical Religion. It will be the great and only enquiry of that Day, whether thou art a Performer of this Law, the Law of Faith, this Law of Pardon or Grace; that is, whether thou art a true, or sound Believer. If the Devil puts in his Accusation that thou art a sinner, that thou hast done thus and thus, and so art condemnable by the Law, Christ will tell him straight, I have put in bail as to that, I have satisfied myself in his behalf for that, and there is at my Bar no question as to my part, but as to his; Not whether I have done mine, but whether he hath performed his. Have you any thing to prove the Man no Believer, or no sound believer, that he must be cast according to this Law, or this Act?  
Hear the Act read, which is all one with Christ's Will at his death. Father, I will that such an Act be passed which shall give a pardon to all the world, and for all their sins, with this clause in the Act [The threat that is in the law of works to the contrary notwithstanding]: Only I will have every one, that reaps the benefit of this Act (which is laid in before) to receive the Grace when promulgated with such a belief of it as working by love, shall show itself in a serious continued desire, and endeavour to forsake their sins, and cleave unto God in sincerity of heart and life. And I will that such a sincerity shall be accepted (notwithstanding all their failings, nay very much gross and long sinning which they fall into through infirmity) unto Life and Salvation. This is the Tenor of this Act, this Will of Christ, that Law, or Covenant of Grace, by which we shall be judged.  
Well now, As for this servant of mine here at the bar accused? by you (will Christ say), When I was a hungry he fed me, and when naked clothed me: That is, by such works of Charity (as these), and so of Piety, and Sobriety or Temperance, Justice and all other Virtue, it does appear the man is a Believer and my Disciple. These and these things are Manifestations and Evidences of a Sincere heart and a sound faith, and therefore I declare him, not guilty of the breach, but a performer of this Law, this Law of Faith, upon which he is tried.  
By the way, not here, that the declaring a man righteous according to the Act he is tried by, is the most undoubted proper Justification!  
As for the Man's Sins, and the sins of the whole world, I have myself bore them (will our Judge say) on the Cross, I have satisfied for them by my death in the behalf of all men, and this Act is a Declaration of a Universal forgiveness (as of my Will) upon these Terms. Indeed the Act and my Will does require such Terms, that all shall believe and repent that partake the advantage: And this faith, and repentance, and upright life, appearing in this person, I do allow his right to the benefit, I do allow that my Righteousness (or the merits of my life) and the Satisfaction (or sacrifice) of my Death, be imputed to him unto this Effect. I pronounce him righteous according to this Act, and thereby justified and blessed. And the righteous (that is according this Law) to life everlasting.  
And now Sir, there is a day when you and I and all the world must appear before God in judgement, a day which for aught we know may last (as some Learned Divines have thought) a thousand years, for a thousand years to God is but as one day. I have some things that I have formerly thought on, and writ, and laid up in my heart, as my small store to live upon, and uphold me against the fear of that terrible day, which is also a blessed day, and a good day whensoever it comes. It is upon the mercy of God, and merits of Christ, the most sanctified soul, and the most miserable penitent sinner must both stand. As David has a Psalm, he calls A Psalm to bring to remembrance, so shall the rest upon this subject, which follows, be.  
We know that God hath appointed such a one to be our Judge who is a merciful high Priest touched with the feeling of our infirmities. He knows our frame, and that we are but dust. We know that the Government of God we are all under is a gracious Government, a righteous Government, and a righteous one because gracious: For I have learned this farther than some others, that the very Righteousness of God in the New Testament, towards fallen man, is Grace. We know that by the Law of Grace, God expects we shall be righteous, and that he accepts of an Evangelical obedience according to this Law, as Perfection; For when all that is ill done, and all that is undone is forgiven us, and not imputed, that which we have done let it be never so little, must according to this Law be Perfect. We know for all that, that the holiness of the most holy man living could never be accepted to Salvation, but for the merits of Christ; and when it is not for the value of the work done, but upon the account of Christ's merits that any man is accepted, Whether my works be more or less (if I be found sincere) it is all one in regard to such an Acceptation. Let me give my body to be burnt, or let me give but a cup of cold water in Christ's name, if Christ sees integrity in it, and his merits be imputed, the one will be accepted as well as the other. Let me have wrought but one hour, or let me have wrought twelve, my penny still is of Grace, and for Christ's sake. We know farther, that he whom God hath made to be our Judge, is also, and will be our Advocate; and if there be any thing to be accepted (as if there be any thing thou hast done that can be produced for an Evidence of thy sincerity, it will be accepted) he will plead it for us, and be sure not to forget it.  
We know Sir, that Satan will plead against us, but Christ for us. He will bring the Law, Christ the Gospel. He will say we have sinned against Law and Gospel: But He that pleads for us will distinguish of sinning against the Gospel, sub ratione Officii, & Conditionis; between the Duty of the Gospel, and the Condition of the Gospel. He will make it appear, that though we have failed in our Duty, we have not failed in the Condition: Though we have sinned against the Gosspel in regard to this, and that particular precept, we shall be cleared from the accusation of Non-performance of the Condition. In order to this, and above all, I am persuaded of so fair a Trial before God in that day of the declaration of his righteous judgement (the like whereof was never in this Earth), that God who is so infinitely good, and wise as he is, will consider every one of us with grains of allowance proportionable to our several tempers, conditions, temptations, so that, that shall be found sincerity in some persons, which they could not find in their hearts to think, till they come to know it with Everlasting joy. And seeing it is according to Grace (a Law of Grace) that we are to be judged, who can tell the extent of this Grace? Who shall set bounds to Gods infinite and free Grace?  
Of all Points in Casuistical Divinity there is not one of more near importance to a Christian, than to be solidly informed what to do, or how to live and support the soul under the case when it hath examined itself, and is in conflict and doubt whether it be in a State of Grace (which is all one as whether we be sincere) or not. They that are light Christians, do often talk of their assurance, when the more weighty Christians are ready to droop, and hang the head as the ears of corn do that are fullest. A very Hypocrite, John Bradford.  
There are two Conclusions therefore, I will come to. One is, that it is God, and God alone knows the heart and can judge of man's integrity. It is God alone both in opposition to any other, and to a man's own self. I know nothing by myself, yet am I not thereby justified. Again, we do know some things by ourselves, but God alone can lay all things together. The other is, that in the grand case, the great tender case, wherein, or under which, so many the most serious among Christians do pant, to wit, this case of fear or doubt, whether we be sincere or not, the way for a gracious Soul to take, as the safest (unless it hath reached to an higher attainment), I mean, that it may neither presume dangerously, nor despond, but maintain itself in some equal state or quiet of mind which is warrantably good, is with David to make its appeal unto God (Try me O Lord, search me if there be any wicked way in me (any such as is incontent with sincerity), and commit his cause unto Him. The Lord is my portion, saith my Soul, and therefore will I hope in him. It is good for a man that he should both hope, and quietly wait for the Salvation of the Lord. We must leave it to him, or there is no end. We go to a good God.  
On one hand, if with the Pharisee we justify ourselves, God may condemn us: If we condemn ourselves with the Publican, he may acquit us. If we would judge ourselves, we should not be judged. And what then remains? Behold, we are at God's bar, and we commit our cause unto our Judge. God's bar, is a bar, or throne of Grace. I will cast myself on his Grace. And God send us a good deliverance at the Great day.   

SIR,  
BEfore I go off, I must needs return a little again to the occasion of this Letter. One thing I must hint more as to the General Pardon. I speak of above. There is a certain term used still by our Divines which does cloud the light, I have offered, and that is the term Actual. We usually distinguish thus, between Conditional and Actual pardon. A Conditional pardon (we say) is obtained indeed for all: but an Actual pardon for none, but the present truly penitent believer. We should here use another term, and instead of Actual, say Absolute. The truth is (let me say as the thing is) there is a Pardon, and Actual pardon, being a Pardon passed long since; an Act of Grace, a standing Pardon, an actually standing Pardon, and that Universal: But this Actual standing Pardon, being a Pardon upon Condition, it is I must say a Pardon Absolutely made good to no Particular person, but upon the condition performed. When the condition is performed, it is then made to the performer, a Complete Absolute Pardon. This is the Fundamental understanding of the point discoursed.  
I will fill what I have said with one Notion of Dr. Davenants, which I take to be rare, and fit to be noted, being also clear, and of use. Res sub conditione promissa aliquot modo ad eos spectat qui conditionem nunquam implent, nimirum quoad jus vendicandi promissum beneficium si implevissent. De Morte Christi.  
There are two or three things yet lies upon my hands by way of surplusage, not only as pertinent, but even necessary to be added to what is spoken.  
One of them is this. From the Universality of Redemption there does arise a Government of Grace which God has over the World; that is, a Government by the Law of Grace, which Christ hath purchased, as the Instrument of that Government, whereby Salvation is made possible to all Mankind, or whereby Pardon and Life are made attainable by all men on a Possible Condition. If you ask me what that is wherein this Possibility is placed, this I perceive is a hard question made, but I shall answer easily. It is to be placed in the Lowering the Condition to the capacity of all persons, having the power and use of their natural faculties, so that whosoever he be that lives up sincerely to the light that he has, shall be saved. 
* If any be offended at my asserting the possibility of a Heathens Salvation, I pray him to look into a book called Peaceable Disquisitions, where there is one sheet de industria (from p. 55. to 67) upon that Argument, and if he be not convinced by it, let him but fairly present the whole, and answer it; and he shall start a generous subject and innocent, to exercise the wits of the age.  Such is the Law of Grace (I say) purchased by Christ, by which we are Governed and shall be Judged, that whosoever lives up to the light, or means which he has, in sincerity, shall be saved by it. I will add, whosoever does but what he can in order to his Salvation is Sincere, and Consequently the Condition must be Possible: But seeing no mortal does what he can (Every man can do more good, and less evil than he does), I say, if he does sincerely what he can (which all the Elect from the four quarters of the Earth, and the Elect only will surely do) he shall have life, notwithstanding all Imperfections. This being premised as to the Possibility, the Performance than itself shall be founded, In Dono supernaturali a Viatore quocunque, possibiliter recipiendo, secundum legem ordinariam, as the School speaks. Of a truth, I perceive, that God is no respecter of Persons; but in every Nation, he that feareth Him, and worketh Righteousness, is accepted of him. 'Tis an Error (one of them called Vulgar) which hath reigned too long in the Christian Church, to think that none can be Saved by the Name of Christ, who have not heard him Preached to them; or that the extent of Christ's death, and the benefit of it, is commensurate with the knowledge of him. This Error hath arose through carelessness of Divines, in not considering the point, and the partiality of the People to their own Religion: The Jew, will have none but the Jews; the Mahometan, none but the Mahometans; the Christian, none but the Christians to be Saved. But I am hugely-perswaded otherwise, that there are Millions who have been, and Thousands are, living in the World, that have never known, and shall never know how much they are beholding to Jesus Christ, till they come before him in Judgement, and then they shall know it to their comfort; and Christ will stay for his Thanks till that day, when that Comfort, and those Thanks, shall be Everlasting. To say that any man is, was, or shall be Saved without Christ, is an Error indeed; and if any one should, or shall go to preach up the Salvability of the Heathen without this foundation (that is, to lay any other Foundation, than what is laid, Christ Jesus), the Eighteenth Article of the Church does Anathematise that person (for such ignorance is truly accursed): But that Article must not be thought to Curse, or Condemn any that maintain Salvation alone by Christ, though he hold also that some Heathen may be Saved. Let the Title of the Article give the Interpretation.  
Another thing is this: We must take heed how we order our conceptions in the matter of our Salvation, that we set not God aside, either as Rector, or Lord in it. We must not advance and justify his Rectorship so as to exclude his Lordship; nor so advance and justify his Lordship, as to exclude his Rectorship in the business. On one hand, those persons that hold Christ died for all, procuring Salvation on condition, but leave the condition on Man's free will, (or on a cooperating with general Grace, procured, as some say, thereby) they do excellently illustrate God's Rectorship, and justify Him in dealing with us, according to Gospel-Law, but they exclude his Lordship: As on the other hand, they that hold Christ died only for the Elect, purchasing the Condition as well as the Benefit; and that there is no Covenant but what is Absolute; they do excellently advance God's Lordship, but in effect do exclude his Rectorship from having a hand in Man's Salvation. But as for those persons now, that hold Christ hath died for All, in purchasing Pardon and Salvation on Condition; but that the Condition flows not from the power or cooperation of Man's , nor directly from Christ's purchase, but from Election: These do most manifestly give God his glory, both as Rector and Lord, while they make Him as Lord to give the Condition to his Elect; and as Rector to Judge of them, as of all the World, according to that Condition. Qui perpendere potest perpendeat.  
The third thing is this: When some Scriptures say, That Christ laid down his Life for his Sheep, with the like, appropriating his Redemption to the Elect; this does not contradict such places as allow it to the World; for Christ dying for All does include the Elect: But the meaning is, because that when Christ hath indeed died for All, to purchase a Pardon upon Condition, it is his Sheep only that hear his Voice, the Elect only, perform that Condition, and reap the Be-Benefit of it. And now,  
At the Close of these Matters, you may remember Sir, I came to make mention of that passage of Abraham speaking to Lot, when there was strife between their Servants; and I said the same on this occasion. I said it to your people, I would say it to all others, the like affected, about London. There hath been, and there is, Contention arising, or risen (the more is the pity) among our Citizens; some speaking for one Minister, and some for another; and so against one, and against another: But let us know, that this strife is indeed between the Herdsmen, or the Parties, when both Ministers are themselves minding only the same thing (the opening the Scripture in reference to a right understanding of the Grace of God, and the freeness thereof revealed in it), even as it way among the Corinth's; one was for Paul, another for Cephas; when Peter and Paul preached but the same Truth: And therefore let not, I pray you, the Herdsmen fall out any longer among themselves, for Abraham and Lot are Brethren.    
FINIS.