this day He says My second is that which is procured for any one thereunto he hath a right The thing that is obtained is granted by him of whom it is obtained and that to them for whom it is obtained To this is answered 1. In the Margent that I should make Appendix to Dr. Owen 's Answer to Biddle p. 35. great Changes in England if I could make all the Lawyers believe this strange Doctrine but of what the Lawyers believe or do not believe Mr. B. is no Competent Judge be it spoken without Disparagement for the Law is not his study I who perhaps have much less skill than him self will be bound at any time to give him Twenty Cases out of the Civil and Cannon Law to make good this Assertion which if he knows not that it may be done he ought not to speak with such Confidence of these things Nay amongst our own Lawyers whom perhaps he intends I am sure I may be informed that if a Mâ—n intercede with another to settle his Land by conveyance to a third Person giving him that Conveyance to keep in trust until the time come that he should by the Intention of the Conveyer enjoy the Land though he for whom it is granted have not the least knowledge of it yet he hath such a Right unto the Land thereby created as cannot be disanull'd This is the very thing for which it is that Dr. Crisp brings in this Text and Beza's Annotation thereupon and that in the very Page whence the Charge is fetcht Namely that Justification is truly and properly the work of God himself and cannot be the work of Faith Nay he goes farther Suppose says he Dr. Crisp's Works Vol. 2. Pag. 325. you should have the words to run as they are commonly render'd I answer Then are we to distinguish in Faith of two things there is the Act it self of believing and the Object on which we do believe and so the words may be understood thus Being justified by the Righteousness of Faith or by the Righteousness of Christ which we do believe We have Peace with God and so ascribe our Justification to the Object of our believing the Righteousness of Christ and not to the Act of Believing The truth is Beloved the Act of Believing is a Work and as much our Work as our Fear and Prayer and love is and the Apostle should contradict himself when he saith We are saved by Grace through Faith not of Works if he mean the Act of Faith And he might as well have said We are not justified by Works but we are justified by Works This he further distinguishes in the same Page unto which I refer thee which our Author with various huffing Reflections and rotten Inferences most partially and falsly quotes in his 6th and 7th Pages That to be short there is not only a distinction between the Act and Object of Faith and that as properly relating unto our Justification and Righteousness therein but also to God's Act of our Justification in Heaven as fully Precedaneous to the termination thereof in Conscience Dr. Owen upon the 1 Cor. 1. 30. in his refutation of Socinus and Bellarmine tells us That Christ is made of God Righteousness unto us in such a way and manner as the nature of the thing doth require Say some it is because by him we are justified However the Text says not That by him we are justified but he is of God made Righteousness unto us which is not our Dr. Owen of Justification p. 502. Justification but the Ground Cause and Reason whereon we are justified Righteousness is one thing and Justification is another Now either this Righteousness is in an eternal decretive and material sense truly and irrevocably theirs before they believe or upon what Grounds is it that God can be reckoned just in his justifying of them even when they believe But there is a secret grub lies at the bottom of all this our Author's Indignation which we must endeavour to find out See Dr. Owen against Mr. Baxter in the fore-mentioned Appendix Now I say that in the sense wherein I affirm that Justification is terminated in Conscience I may yet also affirm and that suitably to the utmost Intention Dr. Owen 's Appendix against Mr. Baxter in his Answer to Biddle pag. 19. of mine in that expression that Justification by Faith is not a knowledge or feeling of Justification before given nor a Justification in or by our own Consciences but somewhat that goes before all such Justification as this is and is a Justification before God And is not this true How many scores of our ancient solid Reformers might be brought in to attest this truth wherein and whereby they distinguish'd themselves in a Fundamental sense as Protestants from Papists But it seems as our Author thinks Dr. Crisp did not pitch upon a right Text in this of Rom. 5. 1. though it and it s Context undeniably prove he did to fix this his Discrimination upon and therefore alters the Scene of the Charge against him i e. from a distinguishing to a confounding Explication p. 7. where he to his own Admiration no doubt Learnedly explains Gal. 3. 24. for if the Apostle's Sense or Meaning be the same in one place of his Epistles as well as in another when he speaks more especially of being justified by Faith which our Author firmly asserts why then should he make a distinction between the Act and Object of Faith from Gal. 3. 24. which he denies unto the same Apostle from Rom. 5. 1. in Beza's Interpretation and the Doctor 's Quotation of him for that end A strong Memory I see is exceeding requisite for a Lying and Prevaricating Spirit This is not far unlike the Devil's Proceedings with Job who when he saw that his Accusation of him before God for an Hypocrite did not prove true or hold Water then does he slily seek by his Wife in an Instrumental Sense to cause him to part with his Integrity Just thus it is that our Author most shamefully spews out his own Treachery Dr. Goodwin upon Eph. 2. 6. saith that Our Salvation is in God's Gifts and in Christ's personating of us mark this piece of Crispianism and apprehending of us it is perfect and compleat though in our Persons as in us it is wrought by degrees Further. pag. 218 219. He Doct. Goodwin upon the Epistle to the Eph. ch 2. 6. p. 217 218. 219. tells us You see the distinction between in Christ and with Christ we are said to be quickned with Christ why because that Work as it is wrought in Christ once for us hath now some Accomplishment in us but speaking of the Resurrection to come he does not say we are raised up in Christ but raised up with Christ do but learn to distinguish for the want of this makes many Men to mistake A Man before he is called he is justified in Christ but not with Christ that is
it is not actually applyed to the Man's Person his Person is not put in foro verbi in the State of Justification Learn I say to distinguish between receiving a thing in Christ and receiving it with Christ you receive it with Christ when it is actually applyed to your Person we now sit together in Christ in Heaven would you desire no other sitting in Heaven with Christ than now you have Certainly you would As you sit in Christ so likewise you would sit with Christ so take a Man before such time as he believeth and is converted to God would he have no other Sanctification Would you have for your Child suppose you believe him to be elect or had an immediate infallible Warrant so to think no other Sanctification or Justification than he hath then No you would have him Sanctified with Christ and justified with Christ which is to have that which he had in Christ applyed to him and he put actually in his own Person in the state of it The want of the consideration of these things causeth a great mistake in this Age you shall find that still the Scripture useth that Phrase of these things which we not only have in Christ as in a common person but it must be applied unto our own Persons also for would any Man desire to be no more glorified than he is now Yet as we are perfectly glorified in Christ now so we were perfectly justified in Christ when he arose and perfectly justified from all Eternity Who shall condemn the Elect of God Saith the Apostle Yet these must be applied to our own Persons and our Persons must actually be put into this condition When we come to Heaven then he saith we shall sit with Christ in his Throne Rev. 3. but while we are here on Earth then it is sitting in Christ The Consideration of this distinction would in a word clear the great Controversie that is now between the Antinomians as they call them and others about being justified before conversion whether a Man be justified before conversion or no or whether he be not so afterward as in some Sense he was not before I say we are justified in Christ from all Eternity and we are justified with Christ when we believe NOW if thy Doctor be not a thorow pac'd Crispian I know not who is and let me tell this Author by the way that if he dare appear openly in this Controversie and in which I offer him a full unreserved meeting whereunto let him bring what numbers and degrees of Persons he possibly can either by hook or by crook according to the constant practise of those of his perswasion to back him in the same I question not but by the wisdom power and Grace of God sufficiently to manifest that Dr. Crisp fully accords with all those more antient and modern REFORMERS truly and undeniably reckoned upon as such though perhaps differing in other things as to the Doctrines ef Justification Sanctification Graces and Duties thereupon both in their spring nature order form matter and uses and that in the full scope and agreeing with the compleat tenure of the Covenant of Grace it self But our Author tells us p. 8. from the text he had cited p. 5. That the Apostle by way of Antithesis constantly opposeth Faith to Works in Justification Crispianism Vnmask'd pag. 8. that is an act of ours to some others of our own not an Act of ours to one of God as this Author would have us think The opposition which you may observe in St. Paul's Writings of Faith to Works is sufficient to perswade that it is but a Dream of the Doctor that to be justified by Faith is to have in our Spirits the Manifestation of God's Justification This hath no relation at all to what the Apostle so often saith c so far he Now this Antithesis according to our Author 's manifest Design therein one Mr. Antisozzo has notably anatomized in his Explication of Phil. 3. 8. c. unto which I refer the Reader for his being undeceived and shall let Dr. Good-win answer this from the fore-mentioned Treatise Whether it be the Act of Faith that justifies or that is accounted a Mans Righteousness when Dr. Goodwin on the Ephes Part 2d p. 301. we are said to be saved through Faith Surely no for God might have took work as well if he would have taken it as an Act he might have taken any Act Love it self THERE is this reason lies in the bottom of my Spirit against it besides all that else the Scripture saith against it That if when I go to God to be justified I must present to him my believing as the matter of my righteousness and only Christ's death as the merit of it which is the very controversie on foot this day for all our Author's seeming acknowledgment of the righteousness of Christ and the bare instrumentality of Faith in the reception thereof in order to our Justification What will follow Two things are clear to me First That the heart is taken off from looking upon the righteousness of Christ wholly and diverteth it to it 's own righteousness in the very act of believing for righteousness and presenteth that to God which the Scripture is clear against I say it doth take the heart off from the righteousness of the Lord Jesus or the eying of that and causeth it to divert into it self and present its own Faith to God Secondly Every man that will believe to be justified and go to God and say Lord justifie me he must have an evidence that he hath Faith for how else can he present that as the matter of his righteousness Now Millions of Souls cannot do this they were in a poor case if they should be put to it THE Apostle saith it was of Faith that it might be sure If Justification had been founded on the act of Faith it had been as sure on works as faith for that faith that draws out an act of love is as apt to fail as that act of love But here is no uncertainty while I believe to be justified by the righteousness of Christ but my faith is swallowed up there though I may doubt of my faith relying on him yet I have a sure object I have a sure matter to represent to God for me whereas if believing was that I had to represent to God to be justified by suppose my faith fail me I have not a sure matter of righteousness to represent to God THE very object Faith believes on is a contradiction to this that the act of Faith should be the matter of my Justification Yet further Q. Is not faith an act Iâ—'s true it is in a Grammatical signification an act but in the sense in the true real import of it it Dr. Goodwin on the Eph. part 2d p. 287 288. is meerly passive Faith doth not give any thing to God as Charity and Love doth but it only suffers God
means we know very well that the whole Mysteries of the Gospel in Election Redemption yea and Vocation also in the effectual Application of them both as to imputation on the one Hand and Inhaesion on the other unto a Sinner must attend upon our Faith and that as the antecedent Faederal but not meritorious by any means though perhaps STILO NEONOMIANENSI acquisititious condition of all the benefits both designed by and received from them This is evident I say in the Example of Lydia That the Lord opened her Heart is too notorious to be denied and that this opening of her Heart is express'd and clear'd up from the Fruit thereof even her Attendance upon what Paul spake which was no more than the hearing of Faith it was Faith upon this opening that caused her to listen Now is it not as evident a Demonstration of Irrationality in Logick as it is of Heresie in Divinity if we do but attend unto the Analogy of the Covenant of Grace ut priùs in all the parts thereof and that both of personal as well as real promises the latter depending upon the former That she should either have her Heart opened by the Lord and that thereby she should attend unto what the Lord by Paul spake unto her and yet not to be pre-possessed of or by the Lord unto both this opening and attendance TO deny this is not only blockish Nonsense but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Man's self-ability engaging against God The Divinity and therein Reâ—â—gion and Practice of some in this our day may in a more especial manner by way of allusion be observed from the proceeding of that wicked King Ahaz 2 Kin. 16. 10 11 12 13 14 15. Who tho' after the sight of the Altar at Damascus and his thereupon bringing it in the exactly made formative frame and material fixing of it in the House of the Lord yet removed not the Altar of the Lord wholly out of the House but displaced it and that not as to render it entirely useless or of no advantage unto him but that under a colour of enquiring by it he might the more pretextually or covertly go on in the establishing himself in his own ways of Works and Holiness as knowing that the Merits or Worth of all his performances did typically lye there therefore a Brazen Altar as acknowledged by himself Thus according to our Neonomian Heresie some allow unto Christ but an adjunctive station remote enough from the fixed design of God unto the Covenant of Grace as to the acceptance both of our Persons and Performances with the Lord i. e. That as we perform this or the other duty though therein we Sacrifice but to our own Nets yet it is but running to this Altar or the Merits thereof by which we must enquire into and come to know that our Works and consequently our own persons become in a justifying Sense approved by or acceptable with him From hence our Author p. 5. le ts fly his barking or concisionary Arrows against the Doctor through the sides of Beza whose treatment is at best but tragi-comoedial or rather comoedially-tragical Alass poor Beza who it seems in his Sense is but a Pretender to mend Texts nay an Alterer of them by Daring and Presumptious Practices instead of a just Explainer of them as our Author acknowledges though with a perhaps as Hobs upon his Atheistical Entrance into Eternity it was the only considerable fault more canino dogmatico in that worthy by all means to Sugar the Pill Man's Annotations But however it seems Beza must down for in the judgment of our Scrutinous blind-Mans-buff he hath opened a Text of Scripture that gives too great a Countenance to the Antinomian Error which our Author is pleased very Learnedly to define by the Character of Crispianism and to â—ntitle himself amongst the number of the Criticks as having unmask'd the same The Text it seems is this Rom. 5. 1. Therefore being justified c. Therefore Wherefore I suppose the Word is an Illative and as it makes way for an Inference and Conclusion so it absolutely bespeaks some undeniable Maxim or Truâ—h formerly fixed upon without a retention of which it would prove but superfluous and trifling and indeed it is that no less than which our Author together with the rest of his Tribe under a pretence of exalting Faith would totally overthrow The Apostle having in the immediately foregoing verse chap. 4. 25. positively as well as inclusively declared that in what Christ as the Representative Head of the Elect did lay their Justification before God though the meer Act of God in justifying is purely of Grace Rom. 3. 24. yet considering that Christ and that by the appointment of the Father pursuant to the Eternal Counsels of his Will and that according to their mutual engagements in the Everlasting Covenant became Incarnate obey'd suffer'd yea rose again and that not for himself nor barely on the Behalf and for the good of those given unto him but more immediately in their room and stead Heb. 2. 14. It became just with God and it is a juridical as well as External Act in him to reckon upon such as justifi'd thereby and therein Rom. 3. 25 26. which Grace of Justification in the prefixed matter and form thereof they enter upon through Christ by Faith and all the Fruits of the same such as Peace with God c. otherwise this Text ch 5. ver 2. must be read thus By whom also we have access bâ— Faith into this FAITH instead of this Grace which purely refers to Justification as an Act in of and by God himself wherein we stand Dr. Owen brings in Cyrillus Alexandriâ—us in Joan. Lib. 11. Cap. 25. speaking thus Quaemadmodum praevaricatione primi hominis ut in primitiis generis nostri morti addicti fuimus eodem modo Dr. Owen's Treat of Justification p 482. per obedientiam justitiam Christi in quantum seipsum legi subjecit quamvis legis author esset benedictio vivificatio quae per Spiritum est ad totam nostram penetravit naturam And Leo. Epist 12. ad Juvenalem ut autem repararet omnium vitam recepit omnium causam ut sicut per unius reatum omnes facti fuerunt peccatores ità per unius innocentiam omnes fuerunt innocentes inde in homines manaret justitia ubi est humana suscepta natura Again This is the clearest Testimony that what the Lord Christ did and sustered was for us and not for himself For without the Dr. Owen 's Treat of Justification p. 287. consideration hereof all the Obedience which he yielded unto the Law might be lookt on as due only on his Account and himself to have been such a Saviour as the Socinians imagine who should do all with us from God and nothing with God for us And in his answer to Mr. Baxter upon the same Charge of Antinomianism and the Grounds thereof that flies about our Ears
rather doth he not assign to it its proper place according unto Act. 13. 48. Gal. 1. 15 16. This Orthodoxy though nauseous to our Authors Arminian Palate and which puts him upon so many miserable shifts may be proved and cleared from several exemplary Instances in Scripture as well as positively Doctrinal points in the same for it is not the most Gracious Internal Actings of the Soul tho' wrought and maintained of God himself that works a Change in our personal Covenant-State consider it well Reader and weigh it in the ballances of the Sanctuary and that without respect of Persons or Parties for as God's Act in Justification is purely Forensick and therein respects our Persons and depends not in the least upon his Physical Operation which is entirely regenerative whose subject therein properly is our Natures so also neither doth our part in him in the act of Conversion it self depend upon our actual closing with him any further than our passive recipiency of him makes way for the same both in its productive cause and continued irresistible and yet Gracious complying Designs This is clear from Joh. 1. 12. wherein a passive Reception of Christ is that which precedes an active one See also 1 Joh. 4. 10 19 Isa 65. 1. Joh. 15. 16. comp v. 5. ch 1. 48 49. 50. Phil. 1. 6. Ezek. 16. 60 61 62 63. Thus it was with Aâ—am the Proto-Applicatory Subject of this Grace after his fall How did the Lord deal with him in order to his Recovery Did he wait for an actual Exhibition of his Faith to justifie him for the same Nay did he not rather pursue him when Rebelliously under the obstinate Fruits and reigning Effects of his and ours in him Federal Act of Apostacy But with what even a promise But what was this promise the Seed of the Woman And what was this Seed in the root or primary Acceptation of it I suppose Christ which is evident in Eve's mistake Gen. 4. 1. besides many other undeniable Scriptural positive Proofs therefore reckoned upon as the first Born first Fruits yea first Gift and to have the Preheminence in all things before even Faith or any other work of the Spirit which is fully expressive of not only the nature as to the matter but executive form it self of the Covenant of Grace which Covenant consists of Promises or as Dr. Goodwin says That the Covenant of Grace is Election-purposes and decrees wrapt up in promises But what are these promises Mr. Strong in his Treatise of the Covenants tells us That they consist not only of two kinds viz. personal and real but that the former takes place in the administration of the same from the latter If so then our Doctor is right that Christ is not only the first Gift but that until we receive him in a passive Sense how can he be unto us the Finisher much less the Author of our Faith And 't is true that God convinces our first Parents of their sin and therein begins with Adam which is somewhat remarkable though Eve was first in the Transgression yet chose rather to deal with the former as that in and by him as a Representative Head he dealt with all his posterity But what is the Fruit of all his convincing though just Proceedings against him Nothing but a continued act of Rebellion and that notwithstanding all the mild Proceedings of the Lord with him even in the cool of the Evening not so much as a bare acknowledgment of a matter of Fact in a Transgressive Sense but rather an aggravating of the same by their or our first Parents ultimate tho' tacit casting the cause thereof upon God rather than themselves Which way doth the Lord take to restore them or to bring them to himself It is evident by the application of a promise and that under a personal Consideration before any of that which betokens a real one Gen. 3. 15. comp v. 21. The Person included in the promise they first receive and thereupon their Cloathing or Justifying Garment typified in the Coats of Skins which were made or wrought out and also truly applied by the Lord himself Rom. 3. 23 24 25 26 Thus it was with Paul himself who had a passive part in Christ I speak it not of that which is barely decretive or redemptive even before his actual closing with him Act. 9. 3 4 5. comp v. 6. And is not this Dr. Crisp's Doctrin in his distinguishing between a passive and active recipiency of Christ namely That God out of his Bowels of Pity and Mercy will reach out his Christ to those that have no Hands to receive him no Faith to believe in him but are rather as froward Patients shutting their Teeth against their Remedy And is not this evident without the least reserve in the case of Paul as well as that of Adam as that the part the Elect have in him in a convertive Sense proceeds primarily from a passive Application of them unto their Souls as precedaneous unto their actual knowing and voluntary closing with him Act. 22. 3 4 5 6 7 8. Nay take it in the most gentle of God's Proceedings with his Adult Elect in the Act of Conversion or his bringing them over by Faith unto himself they are primarily passive herein Consult for an instance but the case of Lydia and the Lord 's dealing with her Soul Act. 16. wherein it was evident that her Faith was the Fruit of Union or that she had a passive part in the Lord besides that of a decretive and so a Fountain one and that of a redeemed purchased and so a truly virtual one before she actually closed with him in the recipiency of Faith properly so for it is well known though Faith be the instrumental cause yet that it is the Spirit that is personally and so peculiarly the efficient cause of our Justification and that not by an infusion of qualities but positive substantial Application of that Righteousness as being his voluntary gracious undertaken Office whereof and wherein he makes it not only to appear that Christ is the Meritorious but material cause of the same and that not by the Mediums of Graces as Mediator only but the solid actual Obedience of him who on that very account became their Representative Head Joh. 16. 13 14. comp Rom. 5. 19. And though none of these stand asunder in the compleat uniting as well as operative and consequently Testimonial Act of our Justification but to say or suppose that the two former are not subsequent unto and do not wholly depend upon the latter and that as to the very essence of our justified State as well as Order is at one blow to build and establish the Covenant of Grace upon that of Works and thereby to assign such a CAVSA SINE QVA NON unto our believing as our Author very closely infers p. 4. l. 30 31 32 c. that Faith is not so much a Manifestation as an entitling Grace and what that
whether in this our Author it be not an amphibious prevaricating and Delphian Oracle Case And to put the matter beyond dispute consider Reader That to be justified doth not only import but irresistibly presuppose an actual as distinguished from a personally possessed interest in such a righteousness as that wherein God may salva justitia and that not in a remote meritorious but immediate and substantial sense without the least interfering with the infinite unlimited spotless Justice and Holiness of his Divine Nature whence this Righteousness is reckoned the Righteousness of God received by Faith or the compleat and perfect demands of the Law whence it is also that Christ as being made under the same is accounted in an immediate sense THE LORD OUR RIGHTEOUSNESS the latter being a full revealed Transcript of the former or can groundedly and positively in his very act of justification without any manner of reserves pronounce us just and that not in a bare meritorious and as such subservient sense of the same the Diverting Kettledrum of these our Spiritual Dâ—agooners to stave us off from our diligent attendance upon the Carbâ—nado'd and traduced Martyrs and Witnesses of our blessed Jesus in their distinct as well as materially faithful Testimonies concerning him from and in such a Righteousness as actually adequately and materially corresponds with the forementioned Perfections of God both in his Nature and Law for as possession properly such gives no man a juridical Title unto that whereinto he enters by possession so neither does Faith which is in this case at most a meer possessing grace entitle even an elect Vessel unto any one of the least of the promises in the whole of Scripture but it is his juridical forensick though founded in grace relation unto and interest in this Righteousness that gives him an undoubted Title and Right unto his Justification and all that is consequential of the same hence it is that Faith follows and that in two respects 1. AS a manifestating or evidencing Instrument with all it's Adjuncts Concomitants and Subsequents whence it is that Christ as the Author and Finisher of the same becomes the Wisdom of God unto such a Soul 2. AS an uniting applying clothing grace-conveying heart-renewing and fruit-bearing instrument and that in all the vigorous exercitious actings thereof both objectively and subjectively whence it is also that Christ as the Author and Finisher of the said Faith becomes the Power of God unto such a Soul but all this is meerly the fruit of a previous Title otherwise God could not be just in justifying neither could his elect ones be justly reckoned upon as Sons but rather Bastards or Impostors But all this blunder in our Author as in the close of this Charge p. 10 11. is no more but to bring in the Vertues and Graces of the Spirit as the matter of our Justifying Righteousness provided that Faith as an Instrument will but eye and betake it self unto the Righteousness of Christ and engagge the Soul to rest wholly upon the same in the bare merits thereof for it's Justification before and Acceptation with the Lord. Projicit ampullas sesquipedalia verba Hor. AS to the Second Charge II. HIS Second Charge p. 11. is That the Doctor Asserts and Defends that Doctrin which is the bane of all godly Fear and Dread of all suspicion of our selves of Spiritual Watchfulness and a wary and cautious behaviour Crispianis unmask'd p. 11 which yet are Graces and Duties much commended in Holy Scripture and greatly practised by the Servants of God This false imputation of his is managed with the same scurrilous and lying Spirit and to the same ends that his former and subsequent ones are produced for against the Dr. As 1. THAT he never gives thee an account upon what grounds it is that the Dr. urges this or the other discerpted sentence that he for his own vile ends does continually throughout his Pamphlet quote 2. NEITHER does he declare for what ends and from what principles as tending thereunto together with their uses and advantages as assigned unto them of the Lord in their proper places it is that the Dr. speaks for or against both duties and graces As for instance He tells us That the Dr. a bold and fearless man laughs at such silly creatures as fear and distrust their having Faith or no and being regenerated and sanctified or no and withal that he merrily brings in such an Crispianis unmask'd p. 11. one complaining thus I have neglected the Day of my Visitation I had once the Opportunity the presence of the Spirit of God Alass My fear is that that was the Day of God's Grace to me and now there is no more hope left for me And thereupon concludes Which words as you 'll find he speaks in way of Mockery And in several other places you will find him deriding such whining timorous Christians as these representing them as Persons of shallow Understandings and of a Temper not becoming the Gospel What Ground he hath received for this frontless and wretched Branch of this part of his Charge let the very place from whence he cites it determine p. 345. where speaking of God's laying Iniquity upon Christ that it is so entirely his own Act that none of our Duties be they the best that we can perform can have any Hand therein Therefore I shall be the more large in transcribing the Doctor even in this Page and that which follows that thou mayst apparently discern into the villanous Treachery of this Author and justly guess thereby at the base ends in the same The Doctor speaking from those words in Isa chap. 53. 6. that our Sins are already laid on Christ tells us It should therefore serve to put the People of God upon the Admiration of the great love of God seeing it is only the Lord that layeth Iniquity upon Christ to give unto the Lord the Praise of the Glory of his Grace Oh! Dr. Crisp 's Works Vol. II. Pag. 345. let nothing go away with that seeing none but the Lord doth the thing And to this end Beloved the Lord must open your Eyes that you may see It it is he alone that doth it but till you see it what ever you may think of your selves you will sanctifie to Nets and Drags instead of them If Righteousness seem to be the easing of burthens in Spirit then Righteousness shall be and will be exalted above measure From whence proceeds these strange Expressions Oh the Omnipotency of Fasting and Prayer and Repentance I What is this but to give the Glory of the Lord to our services as if they discharge us of our Sins when it is the Lord only that doth discharge us of them But I must hasten THERE is another observable Passage in these words more observable indeed than heeded by the most of them and that is to be taken from the circumstance of Time when the Lord laid Iniquity upon Christ The Text saith