A Conciliatory Discourse Upon Crisps Sermons, Head 19 – Conclusion
Head 19.
Sincere Holineſs is not Dung; nor does the Apoſtle include ſuch Holineſs in that ſo great Scripture concerning Evangelical Righteouſneſs, Philip. 3. 7, &c.
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 foreign, 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; Rejoyce 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 Ʋngodly. It is evident, it was not Ceremonial Ritual Works, the Apoſtle diſcourſed of, but Subſtantial Works of Righteouſneſs, oppoſed to Ʋngodlineſs. Thus the Apoſtle reckoning up his own Priviledges 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 liv'd 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 every thing? 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 join'd 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.
Anſwer to Query I.
I aſſert therefore, thus far as I have gone upon this Context, or till the Apoſtle comes to thoſe words; That I may know Him, and the Power of his Reſurrection; he is wholly and ſolely upon the Point of Juſtification, and not of Sanctification.
Argument 1.The Apoſtles does in all his Solemn Diſcourſes moſt diſtinctly handle the Point and Doctrine of Juſtification by it ſelf, and of Sanctification by it ſelf; ſo Rom. c. 3. c. 4. c. 5. he begins with Juſtification, and ſo goes on to Sanctification, c. 6. ſo Gal. c. 3. he diſcourſes of Juſtification; and the conſequences of it, c. 4. and ſo enters into that of Sanctification, c. 5. c. 6. Even in all the Apoſtolick Epiſtles, we may find, the Lines of Juſtification and Sanctification are kept diſtinct, and clear, one from the other. So therefore here it is to be expected he ſhould do; for the Goſpel-Notions are moſt diſtinct.
Arg. 2.The Righteouſneſs of God without the Law, Rom. 3. 21, 22, &c. is the Righteouſneſs of Juſtification.
Arg. 3. Righteouſneſs by Faith, is a peculiar manner of Speaking in the Point of Juſtification; Juſtified by Faith, and Righteouſneſs of Faith, is ſeveral times mention'd in the Diſcourſe of Juſtification, Rom. c. 3. c. 4. in thoſe great and moſt diſtinct Treaties of Juſtification, Rom. 10. Gal. 3.
Arg. 4.The Expreſſion of being Found in Christ, being ſo plain an Alluſion to the Cities of Refuge, the Security from the Avengers of Blood; plainly ſhews, The Apoſtle was upon the Point of Juſtification, our great Security againſt Guilt, Wrath, and Condemnation, at the Times when the Purſuits will be cloſeſt upon us.
Arg. 5.The Firſt, and Fundamental Riches of every Man is that Righteouſneſs, by which we ſtand before God.
Arg. 6.That which is oppos'd to the Righteouſneſs of the Law, which was according to the Covenant of Works to juſtifie, is the Righteouſneſs of Chriſt for Juſtification; ſo no other can be meant.
Arg. 7.The Apoſtle goes on to ſo ſolemn a Diſcourſe of Sanctification; in the moſt proper Expreſſions of it, Source and Springs of it, and to the utmoſt Heighths of it; and ſo conſequent and dependent upon his being Found in Christ for Juſtification; that it is an Injury to his Diſcourſe to Confound the Foregoing ſo proper to Juſtification, with thoſe ſo proper to Sanctification, as ſhall be preſently made further out.
Anſ. to Quer. II.
I aſſert, in anſwer to Query II. There is great reaſon to believe, the Apoſtle put into the Account, or Bill of his Effects, the Holineſs, he had as a Chriſtian, conſidered as inherent in himſelf, but not as in Chriſt; ſo that even this he accounted but as Loſs, and of vile Account in the Point of Juſtification.
Argument 1.Becauſe by way of Elevation and Surmount, above all he had bebefore ſaid, of Ritual or Moral Legal Righteouſneſs; the Apoſtle ſays, Yea, doubtleſs, I count all Things; Now what All, or Any could there be in Relation to God, between God and the Soul, beyond what he had Named, but what he had, as a Chriſtian; as in Himſelf, but not as in Chriſt. And hereunto agrees that venerable Perſon, Dr. Tuckney, in his Sermons on Philip. 3. p. 42.
Arg. 2.That Expreſſion of being Found in Christ, viz. Chriſt himſelf; ſhews; a Chriſtian cannot reſt, in what he hath, though from Chriſt; in himſelf, as a Chriſtian; except he be found in Chriſt himſelf.
Arg. 3.Becauſe all the Holineſs of a Chriſtian, as it is in himſelf, and not in Chriſt, comes under the denomination of his own Righteouſneſs, and even of the Righteouſneſs of the Law; For it can be no other than the Righteouſneſs of that Law, which is Spiritual, Holy, Just, and Good; And to aſſert any other Righteouſneſs of Sanctification, as to the Matter, is a greater Antinomianiſm, or Elevation of the Law of God, than any other thing call'd ſo loudly Antinomianiſm.
Arg. 4.The Holineſs, Majeſty, Purity of God, is infinitely great; we cannot ſtand before him, but in the increated Righteouſneſs of Chriſt alone. Angelical Righteouſneſs is call'd Folly, and is unclean before Him; What wonder is it then, our Holineſs, however receiv'd from Chriſt, is, as in us, in the midſt of remaining Sin, call'd Dung, even as Filthy Rags, Iſa. 64. 6.
Object.
But can the Righteouſneſs of Holineſs and Sanctification from Chriſt, be ſtiled Droſs, or Dung, of which the Apoſtle, juſt after, deſir'd ſo high Attainments?
Anſw. We ought to diſtinguiſh between the Holineſs of Sanctification, as it is in a perpetual Emanation from Chriſt, from his Righteouſneſs, from his Death, from his Reſurrection; and as it is in us mixed, and allayed with the remaining Corruption in the beſt of Saints: in the … be called Loſs or Dung; for it is conſider'd in Chriſt the Fountain, and ſo as from him to us, where it is pure and unmix'd; under his Sacrifice; the Blood of the Everlaſting Covenant, the Power of the endleſs Life ſtreaming out always upon it: But as in us, if conſidered as ſeparate from Chriſt; It is as a Beam clip'd off from the Sun, that would preſently vaniſh, and come to nothing, or ſink into our Darkneſs and Impurity: It is the great Admonition therefore of the Apoſtle to Timothy, 2 Tim. 2. 1. My Son, be ſtrong in the Grace that is in Jeſus Christ.
And to ſhew how earneſtly Chriſtians ſhould preſs to the height of theſe Emanations from the Death and Reſurrection of Chriſt; he lays down that great Canon never Calculated for any Poor, Baſe, Ritual Conformity; never in the Apoſtles Thoughts; But it is fitted to that great end, viz. To Attain, if it were poſſible, the Holineſs of the Reſurrection of the Dead; And for this to forget All, that is behind; And to preſs according to the Mark, for the Prize, but not by the way of any thing we can do, but from God above, alone, viz. by the High Calling of God in Christ, and not by our own Strength, but as apprehended of Chriſt for it; By this Canon all the Perfect, Perfect in regard of Sincerity, Walk, though they count not themſelves Perfect otherwiſe; This Apoſtle, and therefore no Apoſtle did ſo Count; For he was not behind the chiefest: They all then walk'd by this Canon; If any Perfect or Sincere be never ſo little otherwiſe minded, God reveals even this great Purſuit, and End to them; That ſo far as they have attained, whatever it be, they ſhould Forget what is behind, and preſs Forward, Mind that Point, the Holineſs of the Reſurrection: To raiſe the Spirits of his Saints to which, though they had not attain'd to it, at the going out of the Body; yet in a Moment, in the Twinckling of an Eye, in an Indiviſible Point of Time, Chriſt apprehends them; Even then, and with a greater Eaſe, in the Nature of the Thing, then he raiſes their Bodies Incorruptible; having hold of them for that very thing; even by the mighty Power of his own Death and Reſurrection, whereby he is able to Subdue all Things unto himſelf. This Canon had never been ſo depretiated as to be applyed to any Outward Form, or Church-Order, as it is call'd, if the greatneſs of the Apoſtles Point had been conſidered; and for which, there is not any Ombrage here; except that the Word, Canon, which has been ſo Debauched by the working of the Myſtery of Iniquity, puts any one in Mind of it; For only according to the preſent occaſion, its taken by the Apoſtle from the Olympick Races to the great purpoſe of the New Creation, Gal. 6. 16. and here to ſhew the Chriſtian's Rule or Line, is up to the higheſt Holineſs, even that of the Reſurrection; Thus large have I been on this Head, becauſe it is of ſo great Moment.
Head 20.
Chriſt does not Repent and Believe for us.
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 Vertue 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 determin'd; 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 ſhew 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 declar'd: 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 VVay, 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 ſtir'd up earneſtly to pray, That the Day may break, and the Shadows fly away, and our Beloved come on his Mount of Spices.