So that when the Peoples Sins were laid by God's appointment on the Beast then the Beast was by God called the Sin as Christ was called Sin or made by God Sin for us by our Sins being laid on him and yet notwithstanding that the Goat had the Sins of the People laid on him and therefore called Sin yet at the same time it is most Holy or Holiness of Holinesses Kodesh Kadashim In answer to which when God made Christ to be Sin he saith of him That he knew no Sin he being most Holy Holiness of Holinesses untainted undefiled with our Sins he was at the same time the Lamb of God without Spot in himself and need there was for it for if he had not been Holy to the Extremity of Holiness in his own Nature and Person he had not been fit to be made a Sin offering for us If he had had the least speck of Sin in him or could have been tainted with our Sin he had not then been a meet Sacrifice to take away our sin Though he was made sin yet it was our sin he was made sin for us Was the poor Beast made sin in it self or for it self when the sins of the People were laid typically on it No sure for if it were the Scape-goat could not have been led into the Wilderness but the sin would have sunk it down dead immediately The sin it was made was the Peoples sin as the sin Christ was made was our sin §. CLVII This may possibly be the better understood and the more readily assented to by seriously considering the Infinite Perfection of the Holy Nature of the Blessed Son of God which was and is the same in the Man Christ Jesus as in the Godhead of the Father he and the Father being one in Essence and in all the glorious Perfections of the Godhead This Consideration may by the Operation of the Holy Spirit reconcile our Thoughts to this Truth That though Christ was made Sin for us and a Curse for us by having our Sins laid on him and by his hanging on the Tree for us yet his Holy Immaculate Person was not in the least tainted or defiled thereby nay God so ordered it that his holy Flesh when dead should not see the least Corruption This appears clear because the Infinite Holiness of the Godhead in the Man Christ Jesus was of such Infinite Perfection in him that the Sins of Men falling on him they being but Finite must of necessity be evacuated exinanitiated expiated and purged away by Infinite Perfection As a little for Illustration Suppose a small drop of Water out of a Smith's Trough should fall on a glowing red-hot large piece of Iron Can this defile or hurt the Iron No 't is immediately evaporated in Smoak 'T is true the Humanity of our Lord Jesus might be and was affected with our sins so as to cry out My Soul is troubled but he was not in the least infected with them his Humanity being made perfectly Holy by Union and Oneness with the Divine Nature in an ineffable manner at his very first Conception his Humane Nature being called that holy thing Luke 1.35 so that he was untainted by our sins being laid on him which he purged away by the offering up of himself in the Fire of God's Wrath upon him for sin §. CLVIII We will suppose again That all the Gold in the World should be put into a vast Cauldron and Ten hundred thousand load of Charcoal under it and about it melting the Gold and while this vast Fire is glowing with an unconceivable heat the Refiner should cast a small drop of Poyson into the Furnace where this boyling Gold is Would not this drop of Poyson be consumed at its first falling into the Furnace without defiling the Gold So the sins of the Elect though they deserve Hell Fire to all Eternity on the guilty Sinners yet these sins when laid on the Person of God-Man Jesus Christ who hath infinitely more Holiness than our sins have of Deliquity or Malignity in them When these sins were laid on our Lord Jesus they could no more taint our Lord Jesus than the drop of Poyson could taint all the Gold in the Furnace Wherefore it is said by the Holy Spirit when he is giving an account of the glorious Perfection of the Divine Nature of Christ in Heb. 1.3 calling him the Brightness the Effulgency of the Father's Glory the express Image of his Person the Upholder of all things by the Word of his Power The very first and next effect of all this glorious Excellency in the Person of Christ is when he had by himself purged our Sins As much as to say this great Character that is here given to Jesus Christ which mortifies the Socinians is given for this very purpose to shew us how he by himself by his own glorious Perfection as the Brightness of the Father's Glory when our sins were laid on him he by himself without any assistance or Cooperation of us or any Man or Angel he by himself saith the Holy Ghost purged our sins he made a perfect Expiation of them the glowing Holiness of the Divine Nature purged them clear away so as never to be remembred more and that without any taint to himself that being impossible he being the brightness of the Father's Glory so pure and Holy is our blessed Lord God the Lord Jesus Christ God blessed for ever to whom be glory for ever §. CLIX. By this I hope we may see that the Consideration of the most adorable Holiness in our Lord Jesus may reconcile us to such Passages as we find in the Scripture of his bearing our sins and his being made Sin and a Curse for us without any ground of charging it with such bad Consequences as the Bishop intimates That this tends to lessen our Reverence of the Divine Perfections whereas nothing can heighten our Reverence more for this shews that his Divine Perfections were so Infinite that by bearing our Sins in his Body on the Tree and by offering himself with our Sins on him a Sacrifice to God for Sin he thereby expiated and purged all the Sins of all the Elect one of which by reason of the infinitely Holy Nature and Law of God would have sunk all the Angels in Heaven to Hell if by God laid on them Therefore instead of diminishing our Esteem of the Divine Perfections because Christ hath borne away our Sins for ever freely without any Conditions or Works of ours to induce him Let us by all means endeavour to magnifie them and for the Riches of the Grace of God and our Lord Jesus therein Let us fall down and adore him that sits on the Throne and the Lamb in the midst of the Throne for that he of his free Grace hath loved us and washed us from our Sins in his Blood and sing with the four Beasts and 24 Elders with the People in the four parts of the World and with
for my part if I did not look on the Lord Jesus as sustaining my Person on the Cross and sustaining it every moment not only by his common Providence but in himself and by himself as Flesh of my Flesh I must look on my self as I am in my self a lost wretched forlorn Creature to be miserable in Hell to all Eternity But I flee for refuge to him to be kept in this Faith I in them holy Father and thou in me that they may be perfect in one John 17. That is in himself the blessed Lord Jesus sustaining our persons to whom be Glory for ever §. XCI I come now to his Postscript which is sharp and stinging to purpose as if he had not sufficiently degraded Dr. Crisp in the body of the Rebuke he blackens him by comparing the Doctor to Apocryphal Tobias and Mr. Williams to Canonical Daniel thus All this is nothing but a tryal of Skill between the Apocryphal Story of Tobias and the Canonical History of Daniel Tobias and Daniel being the first Names of the Doctor and Mr. Williams as much as to say all the Doctor 's Sermons are Apocryphal Stories but Mr. Williams s Books of Gospel-Truth are Canonical History To which I may return there is also the Canonical History of Tobias and there is the Apocryphal Story of Daniel relating the filthiness of the Elders with Susanna For instance Tobijah which signifies my good Lord hath near as honourable a memorial put upon him in Canonical Scripture as Daniel God my Judge 'T is true Daniel is called O greatly beloved and God grant that our Daniel may be so also upon a due sense of his Miscarriages in his Books and Converse It is also true in Zach. 6.10 14. of Tobias he was to take Silver and Gold and make Crowns And 't is said The Crowns shall be for Helem and Tobiah c. Here was a Crown for Tobijah signifying the Crown of Righteousness and I question not but your traduced Tobijah hath been wearing one before the Throne and before the Lamb and casting it down before him this Fifty Five Years Here were several Crowns made and I hope one remains for my Dear Kratiste for the blessed Jesus pardons and so overlooks innumerable Failings and will give a Crown of Righteousness to all that love him that will submit to his Righteousness Then for the Apocryphal Story 'T is true Tobiah is brought in with his Dog following him but no Dogs barking at him Such Things are reserved for these latter days But how is Daniel brought in He like my dear Kratiste comes in giving a faithful Rebuke to a sad Report of a Lascivious Elder and saith O thou Elder that art waxen old in Wickedness thy Sins are come to light §. XCII What Issue have we of this tryal of Skill Is your Tobias the more Apocryphal because his Name is in the Apocrypha And is your Daniel the more Canonical in his Writings because his Name-sake was 〈◊〉 Man greatly beloved Or on the other side may not your Tobias have a Crown given him as well as Tobijah had one And may not your Elder have a severe Rebuke given him as well as Daniel's Apocryphal Elder had one For every one shall receive according to his own Work So that this Apocryphal Witticism might have been spared for any honour it can bring to your Daniel or dishonour to Tobias But this is plain evidence that the Rebuker hereby declares that he takes all the Discourses of Dr. Crisp of the Free Grace of God in Christ to be Apocryphal Stories and all that Mr. Williams hath writ is Canonical History especially his Gospel-Truth stated which is supported by himself and Forty Eight more Vouchers This must pass for Canonical though he makes room therein for more to be saved than ever God chose in Christ and though he saith to this purpose That God hath set up a New Law that doth not require SINLESS Obedience §. XCIII In the next place he treats the Doctor more roughly if not prophanely for he calls the asserting the necessity of Repentance Regeneration and Faith the unpardonable Sin against the Doctor whereas we know of no unpardonable Sin but that against the Holy Ghost which some in opposing clear Gospel Free-Grace come very near unless they do it ignorantly But to talk of an unpardonable Sin against the Doctor and that for asserting what the Doctor never denyed is a strange strain of Wrath against his Memory His words are these in Pa. 56 57 That although the express Word of God doth express the necessity of Regeneration to our entring into the Kingdom of God and requires Repentance that our Sins may be blotted out and Faith in Christ that we may be justified This the Rebuker calls the Brethrens fully bearing Testimony against the Antinomians and adds that their asserting this is the unpardonable Sin against Dr. Crisp The Rebuker means that Mr. Lob accounts this Testimony of the Rebuker to be the unpardonable Sin against Dr. Crisp which I may say is Gratis dictum sed non gratiosé It is freely said but not graciously I do not see what could be spoken with more malignity to say it is never to be forgiven by Dr. Crisp's Vindicators to say Regeneration Repentance and Faith are necessary Sure my dear Kratiste cannot be thought not to have read Dr. Crisp where he may find this Charge That the Doctor accounts it a horrid Crime to assert Faith Repentance and Regeneration necessary to be most false I appeal to the Rebuker's Conscieâ—ce for I 〈◊〉 not but he hath read the Doctor 's Sermons or Dr. Chancy's Quotations where he brings in Dr. Crisp saying in express words quite contrary to this Charge and fully owning the need of Sanctification c. In Fol. 46 Dr. Crisp saith thus There is no Person that is a Believer but after he hath received Christ he is created in Christ Jesus unto good Works that he should walk in them I say he that sprinkleth them with clean Water that they may become clean from all their Filthiness writes his Law in their inward parts So that I say mark well my words That Sanctification of Life is an inseparable companion with the Justification of a Person by the Grace of Christ Now can any Thing be more clear than that it is no unpardonable Sin with Dr. Crisp to assert the necessity of Regeneration Repentance and Holiness For that he saith Sanctification which includes them all is inseparable from Justification that one is never without the other As much as to say with the Apostle Christ who is made of God to us Righteousness for Justification he is at the same time made of God to us Sanctification §. XCIV Now methinks 't is strange that he should be branded with your Titles of Apocryphal wild Monster Crispian Heterodoxy especially to blast him in the business of Holiness Repentance c. who so strenuously hath asserted its inseparableness from Justification
that I suppose the Rebuker had little list to enter the Lists in that Debate §. CII But it being a Subject of infinite concernment to every poor Soul that hopes for Eternal Life by and through our Lord Jesus it being that on which hangs all the hopes of a poor Sinner for his escaping the direful terrible tremendous and eternal Wrath of God due to every one for his Sins by our Lord Jesus his bearing that Wrath which was due to us I shall quote somewhat of Dr. Chancy's collecting in his Vindication of what was exprest in Dr. Crisp's Sermons and shall afterward add some Animadversions on the Rebuker about the Lord Christ's bearing the Father's displeasure And I begin with what Dr. Chancy quotes from Mr. Calvin in his Discourse on Gal. 3.13 The Apostle doth not say saith Calvin that Christ was cursed but a Curse which is more for it shews that all Malediction was included in him God was not ignorant of what kind of Death his Son should dye when he said Cursed is every one that hangs on a Tree He took our Person therefore he was a Sinner and under the Curse not so much in himself as in us He underwent his Wrath else how could he reconcile the Father to us Again How could he free us from the Wrath of God unless he had TRANSLATED it from us to HIMSELF Therefore he was wounded for our Sins and experienced God as an angry Judge Can any thing be more positive and plain for Christ's bearing the Father's displeasure which is so cryed out upon by the Neonomians as if it were heterodox monstrous wild Antinomianism when so great a Man as this saith that Christ translated the Wrath of God from us to himself and that he experienc'd God as an angry Judge And this is no Testimony from an Antinomian though in this saying as much an Antinomian in saying Christ was thus a Sinner as Dr. Crisp in saying the like §. CIII A second Witness to confirm this Truth out of Dr. Chancy is Martin Luther who goes a step or two higher in the Rebuker's Antinomianism than Calvin and faith on this Point in Vindication of Dr. Crisp thus Then hast thou him Christ indeed when thou believest that this more pure and innocent Person is freely given to thee of the Father to be thy Priest and Saviour yea rather thy Servant that he putting off his Innocency and Holiness and taking thy SINFVL PERSON upon him might bear thy Sin thy Death and thy Curse As Paul applyed to Christ that place of Moses Accursed is every one that hangeth on a Tree so may we apply to Christ not only that whole 27 Deut. but also may gather all the Curses of Moses's Law together for as Christ is innocent in this General Law touching his own Person so is he also in all the rest and as he is guilty in this General Law in that he is made a Curse for us and hanged on the Cross as a Wicked Man a Blasphemer a Murderer a Traytor even so he is guilty in all others Here Luther makes Christ to bear the Father's displeasure with a Vengeance bear our Sin Death and Curse yea all the Curses in Moses's Law §. CIV But what need have we of Humane Testimony for this although such Testimony is more authentick with some and will pass farther in Proof with some than David's Psalms or Paul's Epistles for God's displeasure with Christ as bearing our Sins and our Persons and as being our Surety and our Representative Therefore because Mr. Williams is so foul on Dr. Crisp for asserting God's displeasure against Christ for our Sins and my Dear Kratiste seems afraid to declare his plain Sense in this Point pretending to save Time and Paper and thereby leaving Dr. Crisp under the foul Pen of Mr. Williams whose Cause the Rebuker vindicates on this account I think it necessary to bring good Scripture Proof of God's displeasure against his own ever-dearly beloved Son our Lord Jesus as he stood in our stead bearing our Sins for which I produce the 22th the 25th the 69th and 89th Psalms to shew that Christ was under the displeasure of God In Psal 22.1 he cryes out Why art thou so far from helping me Why hast thou forsaken me and are far from the words of my roaring Surely God's forsaking was sufficient ground for his roaring In Psal 35.17 he saith Lord how long wilt thou look on Rescue my Soul And ver 22. O Lord be not far from me So that here is forsaking even to make him roar and here he minds God of standing far off and looking on while he is in his Agony And can any one think there was no displeasure in God when he did so In Psal 69.3 he cryes Mine Eyes fail while I wait for my God Surely then God had withdrawn from him Reproach hath broken my Heart says he ver 20. I looked for pity but there was none Thus we see God looking on and not comforting him under this terrible Dispensation when his Heart was broken with Reproach and could God with-hold his Comforts so long as he did if he had not executed his displeasure on Christ which was due to us for our Sin But that which puts it beyond doubt is that direful doleful word of our Lord Jesus in Psal 89. where he shews how Reproach had broken his Heart in ver 38. he saith But thou hast cast off and ABHORRED thou hast been wroth with thine Anointed thy Christ That this abhorring was spoken in the Name of Christ appears farther in ver 50. I do bear in my bosom the Reproach of all the mighty People wherewith they have reproached the footsteps of thine Anointed This the Apostle shews is spoken of Christ in Rom. 15.3 The Reproaches of them that reproached thee are fallen on me saith he Whence it is clear that if the one is spoken of Christ viz. the Reproach then it follows that the other the abhorring is spoken also of him for they are joyned together Psal 89. And if so what Sun-beam can be clearer than this That our Lord Jesus if under this abhorring he was under the sore displeasure of his Father as bearing our Sins Now for Mr. Williams to tell the World his dreadful Story against Dr. Crisp for his using the same words of Christ as the Spirit of God doth and with the same Sense viz. That this displeasure of God was only upon account of Christ's bearing our Sins and that he was made a Curse for us not in respect of his own Holy Innocent Person but as bearing our Persons for Mr. Williams to load the Doctor so foully as he doth and for the Rebuker to say nothing hereto is seemingly to justifie Mr. Williams and makes one fear he doth not reckon that Christ was under any displeasure of the Father nor that Christ bare our Sins our very Sins or was made a Curse a very Curse any more than Mr. Williams doth But Mr. Williams absolutely
the Sin of many by the Bishop's saying This makes us apt to lessen the Divine Perfections and our just sense of the difference of Good and Evil and our Obligations to all sorts of Duties Cujus contrarium Nothing more contrary For what can honour more the Glory of God's Holiness and the Infiniteness of his Grace and Goodness than his sending his own Eternal Son to undergo that horrid Task by his own consent of bearing our Sins that we might be free And what greater Argument of the difference of Good and Evil than Christ's suffering so great an Evil as the bearing our Sins that we might have so great a Good as Reconciliation to God Pardon and Eternal Salvation thereby And what greater spur to all the Duties of Holiness than our being delivered from all our Enemies Sin Death and Hell by the precious Blood of his Dear Son O! what an ingagement is this to serve him without fear all the days of our Lives And this Love of God in Christ being shed abroad in our Hearts will constrain us so to do much more than all the thundring Terrors of the Law which only work Condemnation But this Grace of God bringing Salvation this teaches effectually to deny ungodliness and to live righteously c. Therefore I humbly conceive the Bishop is out in saying It makes us apt to lessen the Divine Perfections whereas all the Torments in Hell of all final Unbelievers to all Eternity cannot so heighten and glorifie the Justice and Holiness of God as our Lord Jesus shedding his precious Blood which is called the Blood of God doth heighten and glorifie both his Holiness and his Grace to all that believe in this Lord Jesus and accept of him and this way of Salvation by him and him alone §. CLIV. But the frightful Charge against Dr. Crisp is That this Change of Persons makes Christ the Sinner then Christ is the Murderer and the Adulterer not David I answer Could not Christ bear the Sin and be the reputed Criminal without his being really and personally the Sinner What more common among Men than for a Surety to bear the burden of that Debt which he never contracted a penny of yet lyes in Goal for the whole and before he comes out pays the whole So our Lord Jesus standing in our place paid the whole as the voluntary Surety in our stead and yet was no more the Murderer than David was the Christ But he took David's Person on him and put himself on David to be his Righteousness as David sweetly sings O God my Righteousness Psal 4.1 But the great Jealousie is That Men think if Christ did really bear the Sins of the Elect the very Murder and Adultery of David c. that this did defile and taint the Holy Nature of Jesus Christ and so they would infer that the Free Grace Teachers would be saved by a defiled polluted Saviour Whereas there is nothing more inconsistent for there is none that believes the infinite incomprehensible Holiness and Purity of our Lord Jesus Holy with all the perfection of Holiness as God his Eternal Father is Holy but must conclude it is impossible that his Holy Nature should be tainted or polluted by the Sins of the Elect charged upon him and lying upon him for if instead of bearing the Sins only of all that the Father had given to him he being God-Man he had born the Sins of Ten Thousand Worlds full of Sinners they could not have defiled his Holy Nature there being an infinite disproportion between his infinite Holiness and Man's finite Sins so that they could no more defile him than a Viper's or a Toad's spitting Poyson against the Sun can defile the Sun Therefore I say with boldness If we believe our Lord Jesus to be true God and consider the infinite Purity of this Holy God our Lord Jesus Christ in our Humane Nature we cannot conceive that this Humane Nature could possibly be tainted or contaminated by his being made Sin for us and by bearing our Sin for the same Scripture that saith God made him to be Sin for us saith also He knew no Sin that is so as to be in his Holy Person guilty of any Sin of his own or to allow of any Sin to go unpunished §. CLV It would do well for all that stumble at our Sins our very Sins being by God laid on Christ and he as our Surety made Sin for us and that think that this will lessen the Divine Perfections and our Sense of the difference of Good and Evil to consider that our Lord Jesus is called by the same Name as the Sacrifices of old were called that had the Sins of the People laid on them they were called Sin so is our Lord Jesus Nay he compares himself to the Serpent Was the Serpent cursed beyond all the Beasts of the Field Christ is said to be made a Curse for us Did the Brazen Serpent lifted up heal all that look'd to it of their Stings of the Fiery Serpents So saith our Lord Jesus As the Serpent was lifted up shall the Son of Man be That whosoever believeth in him that being taken for looking to him and being Saved he shall not perish but have everlasting Life Can any sober Christian think that God himself would lessen the Divine Perfections of his Nature or of his Son Jesus who is one with himself Whom he charges all Men to Honour as they Honour the Father by his giving up his Son to Death for us all and by putting our Sins on him and giving the Name of Sin and comparing him to the Serpent for being a Curse We should rather from hence learn the Infinite Love of the Father and the Son and his Infinite Hatred of Sin insomuch as nothing could expiate it or take out the Stain of it from us but the Blood of him that was God §. CLVI And because our whole Concern to all Eternity depends on God's making Christ to be Sin for us and thereby glorifying the Divine Perfections of his Wisdom Holiness and Goodness not lessening them as is intimated I think it may to some be useful to give an Instance or two of the Sacrifices that had the Sins of the People laid on them how they as Types of Christ were called Sin they are in near 100 places called Sin and Guilt and yet at the same time they were called Most Holy as in Lev. 6.17 it is said of the Meat-offering It is most Holy as the Sin-offering and the Trespass-offering and more plainly in v. 25. This is the Law of the sin-offering it shall be killed before the Lord It is most Holy Nay so Holy it was that in Verse 27. it is said Whosoever shall touch the flesh thereof shall be holy Now though these were so Holy yet it is to be observed that in both these places the 17th and 25th Verses that the word which we translate Sin-offering is in the Original only Sin the word being Chattath
Perfection in himself in that he owns all the Sins of Believers to be his Sins as in Psal 40.7 compared with the 12th Verse he saith Lo I come to do thy will O God Then it follows Mine Iniquities have taken hold of me so that I am not able to look up They are more than the hairs of mine head This is spoken by our Lord Jesus as is plain in Heb. 10.9 here he owns they are his Iniquities How were they his but as he sustained the Persons of all the Elect and so was a reputed Criminal in their stead and their Sins being by the Lord laid on him he takes them on himself as his own Iniquities and saith They are more than the Hairs of his Head And again in Psal 69.4 5. Christ saith Then I restored that which I took not away O God thou knowest my Foolishness and my Sins are not hid from thee Then it follows The Zeal of thine House hath eaten me up Which is plain of Christ So that our Foolishness and Sins being laid on him he calls them his and saith right for they were really his though but by Imputation as a Debt is really a Sureties though he be but a Surety yet that 's enough and so our Lord Jesus found it when he was in his Agony Sweating clodders of Blood and on the Cross crying My God why c. sure he did not cry out so terribly for faultless Sin but as a reputed Criminal for real Sin laid on him §. XXV The Fourth Heresie as he calls it is As to the Elect there never was any Guilt upon them in respect of the Righteous Judgment of God in foro Dei but that which accompanied the Letter of the Law setting in with Conscience Where he pick'd up this Offensive passage he shews not but that it goes among his abominable Doctrines this he declares Now how far this is Heresie we will at present only consult Famous Twiss who was no Antinomian and see what he says of Pardon in the sight of God before Faith nay from Eternity as it was an Immanent Act of God Twiss de Electione Sect. 25. Fol. 294. he proves Forgiveness to be before Faith even at Christ's Death nay from Eternity His words are these Quanam erit illa peccatorum remissio quae fidem consequitur This is his Question then he answers as follows Remissio enim peccatorum si Quidditatem inspicias nihil aliud est quam aut punitionis negatio aut volitionis puniendi negatio sit ergo peccata remittere nihil aliud quam nolle punire at hoc nolle punire ut actus immanens in Deo fuit ab aeterno nec fidem consequitur nec Spiritus Sancti operatione in nobis terminare deprehenditur Quod vero operatione Spiritus Sancti nobis hac parte per fidem contingit aliud esse non poterat quam SENSVS Gratiae Dei Ex quibus conficitur non potentialem tantum sed actualem peccatorum remissionem Christum morte suâ à Patre impetrasse nobis paucis concludimus immediatam mortis Christi effectionem esse expiationem Peccatorum Sive pro peccatis plenariam Satisfactionem quae quidem nobis non innotescit nisi per Fidem Spiritus Sancti operationem Which is to this purpose What is that Forgiveness of Sins which follows Faith Which he answers thus Forgiveness of Sins if you consider the Quiddity or Essence of it is nothing else but either a denying of Punishment or denying a Will to punish Therefore to remit or forgive Sins is nothing else but not to will to punish Now this not to will to punish as it is an immanent Act in God it was from Eternity neither doth it follow Faith neither is it held to terminate by the Operation of the Holy Spirit in us but what belongs to us by the Operation of the Holy Spirit in this matter can be nothing else but a SENSE of the Grace of God from which it is gathered not a Potential only but also an Actual Remission of Sins Christ obtained of the Father for us at his Death In short We conclude the immediate Effect of Christ's Death to be Expiation of Sins or a full Satisfaction for Sins which truly is not made known to us but by Faith and the Operation of the Holy Spirit Here you see this Famous Doctor evacuates your charging it to be an Antinomian Heresie to say in foro Dei there never was Guilt on the Elect in respect of God's Righteous Judgment and to make good your Charge I hope you will not call him an Heterodox Apochryphal Antinomian §. XXVI His fifth Heresie he charges as Antinomian is that Vnion to Christ is before Faith at least Naturâ and we partake of the Spirit by vertue of that Vnion It is to admiration that this firm solid Truth should be called Heresie Can any thing be more clear than that Faith is a Fruit of Union to Christ unless it be a dead Faith Can a Branch bring out Grapes before it is united to the Vine Christ Jesus Doth he not say Without me you can do nothing I would ask whence can a living Faith come but from Vnion to Jesus Christ Can it spring out of corrupt Nature and so bring us to Christ A dead Branch may be tyed to the Vine but a living Branch grows out of the Vine The Apostle was of the mind that Christ first takes hold of us before we can by Faith take hold of him according to Phil. 3.12 I follow after if that I may apprehend that for which I am also apprehended of Christ Jesus Here he was first apprehended of Christ as Dr. Manton told us well at Pinners-Hall and from thence infer'd as well he might that all that partake of Christ are first apprehended of him and so he unites himself to them before they can act Faith on him which is their apprehending him They must make Christians to be Monsters that make them to live as Members of Christ by Faith before they are united to him How can a Man possibly that is dead in Sins by Nature come to believe in Christ unless Christ comes first and quickens him by uniting himself to the Soul Hence the Apostle said It pleased God to reveal his Son in me Gal. 1.16 Till then he was a zealous persecuting Pharisee and could have not only called all Christ's Disciples Antinomians but have slaughtered them too as some now slay their Names but when Christ took hold of him and God revealed his Son in him then he conferred not with Flesh and Blood but in the way that they counted Heresie he worshipped the God of his Fathers believing what is written Acts 24.14 The second Adam is the quickening Spirit and quickens all his Seed before they can live You who were dead in Sins hath he quickned Sure here was Union of Christ to them thereby quickening them when dead in Sins before they could put forth any living Act of
the Punishment of them but for the very Sin which deserved the Punishment Christ bare it not And so they would make God Unjust to punish him for Sin when the Sin was made none of his This is the Fruit of his denying the Change of Persons to make God Unrighteous to punish his Holy dearly Beloved Son without having our Sin made his by God's Imputation and his own voluntary Acceptation that poor Sinners might go free Once again let us try how the Scripture will run in Mr Williams's Language He was once offered to bear the Sins of many that is with Mr. Williams to bear their Sins but not their very Sins Again He shall save his People from their Sins but not from their very Sins He hath by himself purged our Sins ay saith Mr. Williams but not our very Sins He was manifested to take away our Sins but not our very Sins This is a bold Attempt to teach the Spirit of God to speak and all to cast Dirt on Dr. Crisp and Free Grace Preachers as Antinomians which in truth is casting Dirt and a wild monstrous Sense on what the Spirit of God speaks of God's making Christ to be Sin which they make not very Sin and so leave Sin to be borne by the Sinner But if one Glare of Sin should stare in its hideous hue in the Sinners View and Conscience O! what frightful work would it make If Sin on Christ made him in that Agony and cry out my Soul is exceedingly troubled what would it make a poor sinful Wretch do I never heard any Man set it out like Excellent Mr. Christopher Fowler O saith he if God should let one flash of Sin in its true Nature fly in the Face of a Sinner there would be such yelling screeking and roaring and tearing themselves that this great Room the Meeting-place by Three Cranes would not hold them they would make away themselves immediately if possible And yet Mr. Williams and the Socinians whom he follows will not grant that Christ bore our very Sins but hath left them on the Sinner and so David's Murder and Adultery must be upon David to all Eternity notwithstanding Christ's bearing the Punishment and Guâ—lt thereof and this though God hath said Their Sins and Iniquities I will remember no more their Sins shall be sought for and not be found O that this Socinian Divinity that our very Sins were not borne by Christ were cast by the great Angel into the bottomless Pit and chained up there the Thousand Years that it might deceive the Nations no more And in the mean time let all the maintainers of such Doctrine know that thereby they contradict the Spirit of God and will be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. LXII But it may be he means this to be Dr. Crisp's Monster his saying We are the same Righteousness for we are made the Righteousness of God I Answer To call this a monstrous Sense of Change of Persons is very strange for it is plain Scripture that we might be made the Righteousness of God 2 Cor. 5.21 And is there any difference between our being the same Righteousness of Christ and our being made the Righteousness of God Sure not any in an unprejudiced Mind §. LXIII But the Doctor said That very sinfulness which we were Christ is made that very sinfulness Answer If Christ was made Sin it was not his own Sin but our Sin And if made Sin it was very Sin And if made very Sin and our Sin then for him to say Christ was made the very sinfulness that we were is the same as to say he was made Sin Do but grant that God made Christ to be Sin when he laid on him the Iniquity of us all or you must deny plain Scripture and that on which our Salvation depends I say grant this and you grant all that the Doctor hath said in as much as to be made Sin is as much if not more than to be made Sinfulness §. LXIV The Doctor proceeds saying So that here is a direct Change Is this the wild Monster I am sure it had been an hideous Monster to say Christ was made Sin any otherwise than being made our Sin or our Sinfulness And if he was made our Sin then sure this is a direct Change But if you will not allow the Change then Christ was made his own Sin which is horrid Blasphemy And at whose door will the wild Monster lye now Therefore let me a poor Worm advise you to have a care of disallowing the Change of Persons between Christ and us when he was made Sin for us lest haply you be found not only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only a fighter against God but a murderer of our Lord Jesus Christ which I know my Dear Kratiste will be aware of and I will pray that his Friend Mr. Williams may escape from being so §. LXV But it may be he is gravel'd at this that follows in the Doctor Christ takes our Person and Condition and stands in our stead If he allows loco nostro how can this taking our Person and Condition confound him as uncouth novel and non-sense Whereas in our stead is brought in to explain what he means by taking our Person and Condition Most Men know what a Surety in a Bond of 1000 l. is he sustains the Person of the Debitor and is he not in his Condition when he lyes in Goal for him and payes his Debt for him If the Rebuker had felt the smart of that he might better understand this Christ's taking our Person and Condition than to call it unintelligible Nonsense When our Lord Jesus was sweating clodders of Blood in his Agony in the Garden and when nail'd to the Cross did he sweat Blood for himself and pour out his Soul in extream Anguish for himself or did he then sustain the Persons of the Elect Sinners Were they his own Sins or the Sins of the Elect that he cryed out of My Sins are more than the Hairs of my Head Psal 40. Surely not his own but the Sins of those given him of the Father from all Eternity whose Persons he sustained or stood in the place of which is all one and so accounted before my Dear Kratiste could handle a Pen by Men of great Integrity and Sense §. LXVI Well but what shall we think of this part of the Monster We take Christ's Person and Condition and stand in his stead I hope it is no Monster to say Thou art all fair my Love there is no spot in thee as our Lord Jesus saith of his Spouse who was fair through his Comeliness put on her Ezek. 16.14 though she in the sense of her Sins said of her self Look not on me because I am Black Did not she appear as in the Person of Christ cloathed with his Righteousness Nay was she not joyned to him when thus all fair and so being joyned to the Lord became one
Exchange of Person for Person which is the surest Exchange in War or Captivity when nothing but one Person will be taken in the room of another §. LXXIV One would wonder how it should happen that my Dear Kratiste and his Friends should be ignorant of such Passages as these so as he should speak as if this Term was never dream'd of before when the Great Luther is so precise in the Term and other Excellent Men. Therefore I beseech you be not too confident of your grasping all Things in all Councils Synods and Assemblies lest you lose all O how much better is it to say with the Apostle He that thinketh he knoweth any thing knoweth nothing as he ought to know it and with Agur I have not the Vnderstanding of a Man than to Challenge all the World with what is said in all Councils General and Provincial The humble he will teach and the mock he will gâ—â—â—â— in Judgment Which the Lord grant to us all and that we may be ever learning of our Blessed Lord and Master to be meek and lowly §. LXXV My Dear Kratiste goes farther in Bontering the Phrases of Christ's taking our Person and we his Person and spares not to call them Apocryphal Phrases though they are such as many Holy Men have made use of to clear up the great and comfortable Doctrine of Christ's being our Surety and making Satisfaction for us Well may he call Tobias Apocryphal if he calls his great Teacher under Christ the Apostle Paul Apocryphal as I shall shew by and by He is pleased to come forth in great State in Page 49 as my Lord Chief Baron of the Exchequer with his Quo Warranto against the Commutation of Persons and thus Harangues the World Quo Warranto Why must all the World be Hereticated that dare not subscribe to these Apocryphal Phrases which neither Scripture nor Antient Fathers nor General nor Particular Councils nor Synods nor Assemblies nor single Churches ever brought into their Creeds c. What a scampering flourish is here over all Councils Fathers c. circuating the Universe as if our Author were the Magazine of all Learning and had fortified himself on every side against this Change of Persons and Christ's sustaining our Person as if the Phrase were intollerably uncooth I shall only attack one Fort which is the first Out-Fort the Scripture and if that be taken he must yield all the rest The Scripture is the Pillar and Ground of Truth We will see if that doth not bring into our Creed this Term of Christ's bearing our Person and we his Person or that which is plainly tantamount doth not the Apostle say Col. 2.6 7. As ye have received the Lord Jesus Christ so walk in him Rooted and built up in him What is this but to be in his Person by Faith joined to the Lord and so he coming one Spirit as the Apostle saith which is the same as to be one Person But as if God would at once by one stroke quell all the Quarrels and Exceptions against the Truth and calling it unintelligible Nonsense as in Truth it is to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophers he condescends to the very Term of our being in the person of Christ and saith in 2 Cor. 2.10 by the Apostle Paul If I forgave any thing for your sakes forgave I it in the Person of Christ What thinks my Dear Kratiste now Is this Term so novel as never to be brought into our Creed by Scripture Councils or Fathers O how good is it to be humble and not to tower to the top of all Learning denying this phrase to be in Scripture Fathers or Councils when at the very threshold we see one may fall For here the very express Scripture uses the phrase of the Apostles being in the Person of Christ and forgiving an offending Brother in the Person of Christ And so I hope we shall all learn to forgive one another and not to rebuke with immoderate strains as our Rebuker hath very unwarrantably done in charging the Doctor with wild monstrous Sense and Apocryphal Phrases when he speaks the Apostle Paul's Language §. LXXVI I hope you will allow the Apostle to bring this Term of our sustaining Christ's person into our Credenda or Things to be believed though the Doctor whom for it you charge with Antinomian Heresie may not use the word without a severe Lash Is this to learn of our Lord Jesus who would excuse his Disciples under failings and not presently bring them to the block much less would he tax them with a wild monstrous Sense of Things when they spake only the Sense of the Scriptures But why this Expression should be Heresie in the Doctor though Orthodox in the Apostle I can quickly tell It being I reckon from his having some Mens persons in admiration Our Kratiste having some time since prest hard on the Conscience of Mr. Williams he is now raising up his Reputation which he might suppose this a proper way for by loading the Doctor with the Title of a Dreggy Apocryphal Heretick because Mr. Williams had written so much against him in his Gospel-Truth stated and so the Rebuker here seconding Mr. Williams in aspersing the Doctor would redintegrate the said Mr. Williams into the good esteem of those who had occasion given them for low Thoughts of him upon account of what the Rebuker had reflected on Now to make him amends if Mr. Williams hath criminated the Doctor the Rebuker must do so also or how can Mr. Williams stand Rectus in Curia or in statu quo with those who had taken some Offence at those Things he was charged with So that Things being thus Mr. Williams being to be redintegrated into publick applause now if Mr. Williams say I deny a Change Kratiste can do no less than say The term of a Change is novel and unintelligible If Mr. Williams say This is Dr. Crisp ' s Error or Mistake Kratiste will exemplifie enlarge and perfect the Crimination and call it Heresie Which how Christian like it is or the contrary I hope the Lord will one day convince him §. LXXVII In Page 51 he offers us a moot Point worthy to be taken notice of thus I would propound a moot Point whether the Socinians who have blasphemously degraded the Person of Christ into a God by Office though a meer Man by Nature or the Antinomians who own him to be a God by Nature yet affirm him to have been a Sinner the greatest of Sinners nay Sinfulness it self do more derogate from the Honour of our Redeemer For Answer This is so far from being a moot Point that it is no point at all unless you can find any of your Antinomians that assert what you here say they affirm You cannot but know your Antinomians own and assert strenuously That the Lord Jesus was ever holy harmless separate from Sin a Lamb without spot in his own person being perfect God and perfect Man nay they
of the Gospel and pray as our Lord Jesus teaches That God would forgive their DEBTS for the sake of Christ our Surety who hath bought us with the Price not of corruptible Things as Silver and Gold but with the precious Blood of the Lamb without Spot the Lord Jesus Christ that Blood being the only Current Coyn in Heaven for poor Sinners Debts Shall God say ye are bought with a Price and shall vain Man dehort us from the Notion of a Pecuniary Debt Take away this and you will take away all the Gospel in a little time It will soon be lost if the Rebuker's Learned Man's Doctrine must pass for currant That we must not insist on Christ's paying a rigid proper Satisfaction If by rigid he means a full compleat perfect Satisfaction to the last Farthing then I say to deny or wave this and the Apostle warrants it let him be accursed for by it he overthrows the whole Gospel which lyes in this That Christ hath ransomed bought and redeemed us by his Blood which cleanses us from all Sin And this gave a full compleat Satisfaction to God upon which account he said This is my beloved Son in whom I am well pleased and on the same account the Apostle saith If any bring any other Gospel let him be accursed §. LXXXIV I cannot but continue an admiration that my Dear Kratiste once famous for strenuous arguings for the Truth should quote and confirm such a Passage as is fitter to come from Raconia and Rome than the Pen of a Gospel Divine What not insist on Christ's proper yea rigid Satisfaction If not a proper one and a full one that 's a rigid one then 't is none at all But they would abate the Poyson of it by saying not insist on it under the Notion of a Debt and Debtor so the Rebuker But I pray why may not God's Terms and Notions be insisted on rather than the Socinians God bids us pray forgive our Debts and saith We are bought with a Price And what is that Price but Christ's paying our Debts For the sake of which Price only God in his infinite Mercy forgives the Debts of all that believe in the Lord Jesus But to insist on this Notion looks like our Rebuker's Antinomianism he charges Dr. Crisp withal If we say that Christ paid our Debts by the Price of his Blood and Life then this looks as if we were discharged in God's sight from all our Sins at Christ's Death or rather at his Resurrection and then that of the Apostle would be rigidly insisted on for our Justification at Christ's Resurrection He was delivered for our Offences and raised for our Justification Rom. 8. But of this the Neonomians must have a care lest they by it come over to the Antinomians Therefore 't is necessary for them to wish with the Rebuker they were worthy to advise not to insist so strictly on that Notion of Debt and Debtor §. LXXXV To answer his Wish with another Wish I heartily wish I were worthy to advise all Neonomians all New Law Men to be so humbâ—e and good to themselves as to peruse and learn the Sentiments of our Reformers from Popery that made the Book of the Homilies in which are many excellent Passages to uphold this Notion of Christ's paying a Price for us In the first part of the Sermon of Salvation they have these Heavenly Expressions God provided a Ransom for us that was the most precious Body and Blood of his own most dear and best beloved Son Jesus Christ who beside the Ransom fulfilled the Law for us perfectly And a little further they are more clear saying He for them paid the Ransom by his Death he for them fulfilled the Law in his Life so that now in him and by him every true Christian Man may be called a fulfiller of the Law O what can be more positive and plain Is not here a rigid-proper Satisfaction and that in the Notion of a Debt calling it a Ransom Nay he paid their Ransom And what can be a more rigid Satisfaction than fulfilling the Law every tittle for them in his Life and paying a Ransom in his Death O! that my Dear Kratiste would by himself a little blush at this and what the Church of Scotland in Knox his Reformation in Fol. 8 he calls the Gospel Christ's being a Debtor for our Sins and Christ paid our Debt The Law saith Pay thy Debt the Gospel saith Christ hath paid it for thee §. LXXXVI I pray what Titles may we expect in the next Rebuke to be given to these Holy Men these Fathers in our Church of Christ in England and Scotland upon the emerging out of Popery Sure they must also be called a parcel of Antinomians Sure Dr. Crisp got his Dregs of Antinomianism from you a company of Apocryphal Tobias's What did we fulfil the Law in Christ Sure you wont dare to say so Then all our Neonomian Scheme is spoiled of our being accepted in part on account of our Evangelical Righteousness in Obedience to a Law wherein God doth not require Sinless Obedience Then if we fulfilled the Law in Christ all our thundring Anathemaes against Antinomianism will fall on our selves If this be true that you Reformers have said then how shall we be able to flourish our Colours with a bravado that this is unintelligible uncooth novel Doctrine such as never any Council Synod or Nation ever brought into their Creed But my Dear Kratiste knows that what is said in the Homilies is said by the whole English Nation that these Sermons have many Acts of Parliament to confirm them for True Sound and Orthodox Doctrine and particularly this that we in him fulfilled the Law And I wish that all our Divines as well Conformists as Nonconformists would seriously lay this to Heart and be humbled so far as they swerve from this blessed Truth That he paid the Debt for us and we in him fulfilled the Law Where is the Neonomian Vaunt now O how good is it to be humble and not challenge all the World against the Notion of Debt and Debtor or the like For here the Great Assembly of the Nation King Lords and Commons in Parliament for the utter Confusion of Neonomianism have confirmed this almost One Hundred and Fifty Years ago and many times since which hath stood for Sound Doctrine in the Church of our Lord Jesus in England many Years before Dr. Crisp was born and Fifty Five since he went to Rest viz. That in him and by him every true Christian Man may be called a fulfiller of the Law If they fulfilled the Law in him and by him did not Christ sustain their Persons in himself when he fulfilled the Law for them How else can they be said to fulfil the Law in him if they were not in him and sustained by him This we are taught here for the utter silencing and shame of those that call it Antinomianism §. LXXXVII This great Expression of
of God O these severe great tremendous Things How should we revere them §. CXXVII This I find ingeniously and fully answered by Dr. Chancy who asks Mr. Williams What difference there is between God's wrathful Indignation as Mr. Williams owns and to be as it were abhorred of God as Dr. Crisp mentions But that I may more fully clear this from being a dangerous Notion of Dr. Crisp's I have recourse to the Scriptures of the Old Testament in the Original to see what is there said of Christ's being under the Father's Displeasure and there I find in Terminis that our Lord Jesus Christ is spoken of as abhorred of God when made a Curse for us bearing our Sins and made Sin The place is plain in Psal 89.38 there 't is said Thou hast cast off and abhorred thou hast been wrath with thine anointed And who is this anointed one whom the Lord did cast off and abhor and was wrath with but our blessed Lord Jesus So the whole Psalm shews especially the 36th Verse His Seed shall endure for ever and Verse 51 Thine enemies have reproached the footsteps of thine anointed And that these Reproaches are those that Christ bore compare Psal 69.9 with Rom. 15.3 The Reproaches of them that reproached thee fell upon me saith Christ Hence 't is plain that these are the words of our Lord Jesus to his Father Thou hast cast off and abhorred The words are severe in the Hebrew ve attah zanashta and thou hast eloyned or cast me far away vat-timeas and thou hast reprobated so arius montanus at tu elongasti reprobasti Here he makes the word go higher than our Translators render it he renders it Thou hast reprobated thine anointed thy Messiah whereas our Translators do rather mollifie than exasperate the word timeas and say Thou hast aborred This word timeas comes from maas in other Scriptures by the due weighing whereof we may the better understand and so be the more affected with the dreadful Sufferings of our Lord Jesus and so love him the more for his being abhorred of the Father as he was made Sin and a Curse for us while at the same time he was in his own Person the Holy Spotless Beloved â—lessed Son of God §. CXXVIII As to this word maas used in Psal 89 of Christ we find it used in Lev. 26.13 God speaking of the reason of his forsaking Israel saith it is be-misâ—pata i maasu because they despised my Judgments so we render it but Montanus renders it strictly thus In Juditiis meis reprobaverunt against my Judgments they had reprobated The same Reprobation Job makes on himself when he considered his former Passion and saith Job 42.6 Wherefore I abhor my self yal cen emeas idcirco reprobabo therefore I reprobate my self So that in strictness the Original Text with Montanus is That God did account the Lord Jesus as one that he had reprobated for a Season in Psal 89 38. For saith our Lord attah zanachta vat-timeas thou hast cast far away and thou hast reprobated And surely Christ Jesus who felt the Bruises of God the Pains of Hell that caught hold of him when our Sins were on him when he cried yea skreemed out upon the Cross My God my God why hast thou forsaken me Surely he could best tell how to express himself as he did in that place Thou hast cast off and abhorred or reprobated §. CXXIX So again in Lev. 26.44 God in his infinite Mercy saith of his beloved People Israel When they are in the Land of their Enemies I will not abhor them loa meastem non reprobavi I will not reprobate them O wonderful Love and Grace Though our Lord Jesus said Reprobasti concerning himself thou hast reprobated me Yet God saith of his Israel now in strange Lands non reprobavi eos I have not reprobated them As much as to say Therefore was our Dear Jesus reprobated in that Sense that we his People might not be reprobated for ever For which to him be everlasting Praise §. CXXX The same word is in Psal 78.15 imeas meod be-israel we render He greatly abhorred Israel Montanus Et reprobavis valde in Israel which is And he reprobated exceedingly against Israel And though our Translators have been very shy of rendring that word maas for reprobating yet in Jer. 6.30 there they take the word as Montanus doth for Reprobation in that place the Hebrew is ceseph nimas karen la hem which in Montanus is Argentum reprobatum vocarunt eis Silver Reprobate they shall call them and we have it translated so word for word almost Reprobate Silver shall Men call them and if nimas is Reprobate here 't is the same when our Lord Jesus uses the word of himself Psal 89.38 where he calls himself as abhorred of God Thus we have full Testimony of the high Displeasure of the Father against his beloved Son as to Manifestation when he as our Surety had our Sins laid on him §. CXXXI But Montanus his Version of maas which we translate abhorred being but one Witness for so great a word and thing and by the Mouth of two Witnesses every Truth being to be confirmed I therefore for the better ascertaining the Sense of that word which so fully proves the Father's displeasure against Christ I turned to the word maas in the Incomparably Learned and Laborious Dr Edmund Castle 's Polyglot Lexicon of the seven Oriental Languages of which my Dear Kratiste I am sure had one given him to see what Collections he hath made on that word it being of infinite Consequence to see and know what our Lord Jesus suffered for us most of which Sufferings being contained in that word maas abhorred of the Father This I thought the more worthy of diligent inquiry into that we seeing its import might the more admire and adore the Infinite Love of the Father so to treat his well beloved his only begotten Son and the equally Infinite Love of this blessed Son of God manifested in his spontaneous free willing accepting and undergoing that dreadful Punishment from the Hand of his Father for us so as thereupon to skreem out upon the Cross My God my God why hast thou â—oâ—saken me In turning to which word maas there I find these rendrings following given to it maas saith Dr. Castle upon it signifies Sprevit Respuit reprobavit abjecit aspernatus Aversatus est All dreadful words to be attributed by our Lord Jesus to himself as he doth that maas in Psal 89.38 saying to God ve-attah timeas which according to Dr. Castle is and thou hast reprobated and thou hast been averse against me or thou hast spued me out or thou hast cast me away Thus was our Blessed Lord under the Father's Wrath for our Sins when it pleased the Father to Bruise him that by his Stripes we might be healed O was ever Love like this God-like Love of our Lord to bear this for us For which to him be Honour Glory and Praise
of your Strength and Parts in writing against such as called forth your Antisozzo and not in calling it a Crispian Heresie to say A Believer is to work from Life and not for Life or a Crispian Heterodoxy to say Christ bore the Anomia of Sin whereas the Scripture saith He bare our Sins And if you can separate Anomia from Sin then it is not Sin and then according to you Christ did not bear Sin But I hope upon a sedate recollection my Dear Kratiste will give Glory to God and own his intemperate and unbecoming Heat against the Reporter and his Apocryphal Tobias or rather against the Truth being under the violent hurry of a Temptation to exalt his Wit and Fancy whereby he has grievously shewed his weakness in trusting too much to his Parts §. CXXXVIII Now that the Lord would please graciously to make some of these Remarks useful to some serious considering Servants of our blessed Lord Jesus as they have been refreshing to the Composer and that we may lay out all our Time and Strength all our Parts and Estate That Christ alone may be exalted That all may honour the Son as they honour the Father for which end all Judgment is committed to the Son and that thereby we may advance the Glory of the Free Grace of God to poor Sinners in Christ and in him only Our whole Salvation being of Grace and not of Works lest any Man should boast And that through Faith in Jesus we may daily duely humbly and yet with holy boldness wait with our Loins girt with the girdle of Truth for our Lord from Heaven in the â—lory of the Father in his own Glory and in the Glory of the Holy Angels and all his Saints with him is the Prayer of a very unworthy and yet in some sense a happy Branch of him whom my Dear Kratiste hath unmercifully traduced P. S. §. CXXXIX FInding the Controversie maintained concerning a Change of Persons between Christ and Believers and Dr. Crisp much reflected on in a Letter that Mr. Williams hath procured from the Reverend Bishop of W in order to justifie himself from the Charge of his denying a Change I cannot well avoid saying a word or two to the said Letter with great deference to the Author I commend Mr. Williams for fleeing for Refuge to Men of Name but all the Names and Men in the World cannot help him in this Case when he had absolutely denyed a Change Now to be thought to own a Change unless he first plainly owns his Error in his flat denying a Change he may not fairly shift it off that he owned it in a Sense but disowned it in the Doctor 's Sense when without any distinction he said plainly thus Whether there be a Change this the Doctor affirms and I deny Which is so manifest a denyal of a Change in any Sense as words can in general make it 'T is as if I should say I went into Paul's Church to hear the Organs and there was not a Man there I saw a Singing-Boy and he said there was a Man there The Boy affirmed there was a Man there This the Boy said and this I deny Can I help my self and say there was a Man in a Surplice but there was not a Bishop there or a Doctor there This is a sorry shift with an untruth into the bargain for me to say there was not a Man there and then shift it off with I owned there was a Man in a Surplice there So Mr. Williams Whether there be a Change this the Doctor affirms and I deny This a Change here must in all ordinary acceptation of the words be taken for any Change without any sort of distinction This I deny said Mr. Williams Now to help him over this stile he troubles the Bishop whom I honour as a Person of great Worth and Learning though I cannot admire that sort of Station of Lord-Bishop in the Church of the Living God which very Station might occasion the Treatise of The Mischief of Separation and produced my Dear Kratiste's Mischief of Imposition yet I make bold to say with Thanks to the Bishop How warily soever he writes as to clearness in the Point of Commutation yet he writes with wonderful Modesty and in every Tittle like a Gentleman not be-heriticking not bemonstring Dr. Crisp as the Rebuker hath unaccountably done but like a Christian Gentleman and Scholar saith mildly This I take to be Dr. Crisp 's Sense of the Change of Persons not with a ruff-hewen Pen This is Dr. Crisp's Dreggy Antinomianism This is his Heterodox Heresie This is his Wild monstrous Sense And this is his Apocryphal Story §. CXL But to the Bishop's Argument he saith This I take to be Dr. Crisp 's Sense of the Change of Persons It is such a Sense as implies an Actual Translation of the Personal Guilt of all the Sins of Believers on Christ and his Personal Righteousness on them But note the Doctor mentioned not Personal Guilt nor Actual Translation but kept himself firm on the Scripture Foundation of Christ being made Sin for us and we made the Righteousness of God in him From whence he infers If Christ was made Sin for us he was as sinful as we that is by Imputation and if we are made the Righteousness of God we are as Righteous as he that is as Christ God-Man with his Mediatorial Righteousness wrought out for us and imputed to us than which what can be a more clear Consequence if we are the Righteousness of God But to evade this or to reflect on the Doctor the Bishop saith Concerning the Translation of Guilt which results from the Act of Sin committed if this Guilt be translated Christ must become the very Person who committed the Sins and so he must be look'd on not only as an Actual Sinner but as the Person who committed all the Sins of those for whom he dyed Which comes near to horrid Blasphemy This is a strange Inference for one of the Bishop's Learning Could not Christ as our Surety sustaining the Persons of Sinners stand in their place and stead and as their Sponsor pay their Debts and answer for their Sins laid on him unless he become the very Person that committed the Sins This takes away all Suretyship Surely he may be in the place of David and bear the Sin of his Murder and Adultery and it being imputed to him he may bear it away and he may be reckoned as and reputed as the Murderer and yet not be the Murderer or else how could God in Justice punish him and take pleasure to bruise him as our old Protestant Divines argue all along from Isa 53 §. CXLI Well what doth the Bishop own then As far as I can see not one Tittle of our Sins being by God laid on Christ or of Christ's bearing our Sins which is the Life and Soul of the Gospel and of all Consolation to poor Sinners that flee for refuge to him
to Christ only the Homilies § 152 88 Faultless sin is what Christ bore with Mr. Williams c. § 23 Forgiveness before Faith Twiss § 25 Freely justified by his Grace not ours § 28 Foederal Vnion of Infants § 47 Faulty Obedience allowed by God's Law Mr. Williams § 50 Facile Representations Christ's sufferings William Penn § 61 Found in Christ shews a Commutation § 72 No Foundation but Christ § 79 We fulfill'd the Law in Christ the Homilies § 85 Fellow heirs with Christ and fellow-body § 90 Of God's forsaking Christ § 104 Fire-brands cast against Free-Grace § 105 The Fault of Sin on Christ or we bear it § 106 The Froth of Kratiste in his Rebuke § 112 His Falsity in saying No more subscribed to § 118 G. Grapes not of the Rebuker's Thorns § 2 Gospel-Truth of Mr. Williams imbellish'd § 11 Life the Gift of God then not work'd for § 36 Dr. Goodwin refused by the Rebuker for saying the Spirit himself is in Believers § 71 Grasping all Councils by the Rebuker § 74 Gratis dictum non gratiose to say Dr. Crisp against Repentance § 93 The Gigantick Sophister § 117 The Guilt of Sin how Christ bare it Bishop of Worcester § 141 Golden Sentences in the Homilies § 152 Gold not tainted by Poyson nor Christ by Sin § 158 The Glowing holiness of Christ purged our Sin § 158 H. Dr. Harris of Christ's sustaining us § 9 Crispian Heterodoxies Cole c. dipt in § 17 Mr. How said If the Doctor be an Antinomian so am I § 17 In what Men call'd Heresie so Paul worship'd § 26 No Hurt of a Believer by Sin is called Heresie § 38 Holiness imperfect is Sin § 41 Hilary withstood a World so Mr. Cole c. § 72 The Homilies against the Rebuker and made Law § 72 86 145 146 147 The Homilies Antinomian as Dr. Crisp § 147 The Homilies Golden Sentences § 152 Horrid Opinions charged by the Rebuker on Mr. Cole c. § 105 Hard Speeches Christ will convince of § 114 Heman's Groans under Sin little to Christ § 134 To Honour the Son as the Father § 155 The Holiness of Christ purged our Sins § 158 J. Justified before called is Heterodox they say § 17 Judgments for Scorners § 17 Justified in God's sight before called § 18 He Justifies the Vngodly § 27 freely by his Grace § 28 at Christ's Death Pemble § 30 Justification where settled before now § 71 slid off from by the Rebuker § 99 not by Faith as our Act Homilies § 152 Injustice to punish Christ if very Sin not on him § 23 Faith an Instrument of Justification § 30 The Ineffable Life of Christ in Saints § 43 The Incarnation of Christ how no Humiliation § 45 Our Imperfect Obedience makes not accepted § 49 Imputation of Sin made Christ a Curse § 54 Judgment on Mockers of Elisha § 68 Jakin and Boaz Commutation is § 70 Jestingly to speak of Christ forfeit 10 l. § 89 Ismael's hand against all so the Rebuker § 96 Indignation of the Rebuker against Mr. Cole § 105 The Insult of the Rebuker against Mr. Cole § 113 Ismael's mocking like the Rebuker § 114 The Joab like Stab § 114 The Idem of the Law Christ suffered denied by Mr. Williams § 120 The Imaginary Change of the Bishop § 148 151 No Infection to Christ by our Sin § 157 K. Kratiste Theophile the Rebuker call'd § 19 Kicking against Pricks to deny Christ made Sin for us § 59 L. Lips of Righteousness God's delight § 17 Land settled on Infants that know it not so our Inheritance before Faith Pemble § 32 Mr. Laurence took up the Rebuker at Pinner's-Hall § 33 To work from Life not for Life is call'd Heresie § 36 Love in God perpetually the same Pemble § 39 The Life of Saints how 't is the eternal Life of God § 43 Of Legal Vnion to Christ before Faith § 47 A Law that allows Sin Mr. Williams is for § 50 Luther of Christ a Curse a sinner with our sinful Person § 54 Luther on the Change of Persons § 75 of Christ bearing Wrath § 102 Little sins need Christ's Blood as great § 78 M. Meek and lowly learn of me § 2 They Mince Christ made sin for us § 5 Man made Righteous Mr. Williams's Book § 11 Dr. Manton Christ first apprehends us § 26 'T is Monstrous to live without Vnion to Christ § 26 Manifestation of Pardon pray'd for § 35 Mr. Mather of Christ's Incarnation § 45 Mess of Milk kick'd down of Christ's satisfaction § 51 Christ the Murderer falsly tax'd § 53 The Monstrous Change tax'd on the Doctor § 55 Michael durst not rail as the Rebuker § 68 The Moot point if Socinians or Antinomians be worse § 77 Making Millions to Damn them denied § 80 Melius inquirendum of the Rebuker § 96 Meliora speramus of Mr. A § 108 Christ called a Mask prophanely by § 89 Misprision of Treason against Christ Mr. Williams § 110 The Mildness of Christ when they slept § 113 A Marriage and no Marriage trump'd up by A § 113 The Mockers Judgment and Ismael s Mocking § 17 68 114 Mony to be told after ones Father § 125 Maas in Hebrew is reprobated abhorred § 127 N. New Obedience not the substance of the Gospel § 3 Not New or Novel that Christ took our Persons § 9 Neonomians for Faith procuring Pardon § 35 Neonomian for a Law that allows sin § 50 A Negative not an Affirmative § 113 'T is not for Nothing to lose Peace for Truth § 120 How God Needs sin Antisozzo § 136 Nothing but sinful in us the Homilies § 146 147 O. Objections against Mr. Williams not accounted for § 15 The Oxe and Ass of Christ and our Works forbidden § 26 Old Wine of Election better than New § 49 Obedience imperfect what it doth § 49 Obedience not sinless Mr. Williams is for § 50 Orthodoxy in the Apostle is Heterodoxy in the Doctor § 76 We Obeyed in Christ saith Antisozzo § 107 Christ Odious to God falsly charged § 126 P. Poor Presbyterian he calls himself § 3 Christ in our Place jeered by the Rebuker § 4 The Punishment born by Christ only is invented § 5 8 Pinners-Hall left by three and why § 14 Pardon before Faith saith Dr. Twiss § 24 Pemble of Grace and Faith § 29 Pemble that Christ made not God placable § 32 Prayer for Manifestation only of Pardon is denied § 35 Perpetual God's Love is Pemble § 39 Plate of Gold of High Priests for Pardon § 40 Christ and Believers one Person § 46 Paul the Apostle why not call'd an Antinomian § 53 his differing with Barnabas § 97 Our Person taken by Christ Mr. Calvin § 54 Mr. Pen's facile Representation Christ's Sufferings were § 61 How we take Christ's Person § 66 Paul call'd Apocryphal how by the Rebuker § 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophers to deny a Change § 75 I forgave in the Person of Christ § 75