for he deserves it more than the Doctor you are so displeased with Luther saying We may apply to Christs that whole 27. Deut. For as Christ is Innocent in this General Law touching his own Person so he is 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 so he is guilty in all others For all the Curses of the Law are heaped together and laid upon him He was therefore not only accursed but made a Curse for us And a little above he said That he putting off his Innocency and Holiness and taking thy sinful Person on him might bear thy Sin thy Death thy Curse Why is not this criminated for the Dregs of Antinomianism Being read with Arminian Spectacles it may pass for such but if read by the Light of the Holy Spirit in the Glass of the Word it will be found pure clear Water of Life flowing from the Fountain of Israel the Rock that followed them our Lord Jesus Christ Whom for our Everlasting Comfort God made Sin for us though he knew no Sin that we might be made the Righteousness of God in him I must confess I am amazed at the Uncharitableness of some Men in charging the Doctor with making Christ a Murderer c. as if he meant any otherwise than all sound Orthodox Christians do that is that he was only a Sinner by Imputation And let my Dear Kratiste but examine his Conscience on consulting the Doctor 's Sermons when his fierce Anger is allayed and he will say there is as Great and as Adorable a Sense of the Glorious Excellency of our Lord Jesus in his own Person in those Discourses as he can find in any writings he most applauds and that notwithstanding it must be still asserted or we must all be damned That for the sake of poor Sinners he was made Sin and a Curse for us And it is well known that the Doctor meant and so exprest himself that he was so only by Imputation §. LV. The next is a very unbeseeming and dreadful Charge against the Doctor in Page 38 where the Rebuker saith The Doctor had affirmed a wild monstrous Sense of Change of Person between Christ and the Elect for which he quotes Mr. Williams citing Dr. Crisp in these words pa. 31 of Gospel-Truth Mark it well saith the Doctor Christ himself is not so compleatly Righteous but we are as Righteous as he nor we so compleatly Sinful but Christ became being made Sin as compleatly Sinful as we Nay more we are the same Righteousness for we are made the Righteousness of God that very Sinfulness that we were Christ is made the very Sinfulness So that here is a direct Change Christ takes our Person and Condition and stands in our stead we take Christ's Person and Condition and stand in his stead So that if you reckon well you must always reckon your selves in anothers Person and that other in your Person This is the monstrous Sense of the Doctor upon which the Rebuker makes this dreadful following Comment And now you have it that Change of Persons which the Doctor affirms and Mr. Williams denies which had he not he had denyed his Redeemer and betrayed the Gospel So then the Doctor hath in these words in his Judgment denyed his Redeemer and betrayed the Gospel Cujus contrarium For upon search of Scripture and keeping to it it will be found that the Doctor hath said nothing but plain Scripture or clear Scripture consequence And if so it will appear that the casting this Dirt on the Doctor is not on him but on the Scripture and the Spirit of God in the Scripture Wherefore it is good to consider that word Acts 5.39 If it be of God ye cannot overcome it lest haply ye be found even to fight against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Rebuker and Mr. Williams think to blast the Doctor but if his Assertions be clear deductions from the Word of God then their calling this a wild Monster may prove them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. LVI It matters not much how the Doctor is traduced but his plain Scripture Assertions to be called Antinomian Heresies will prove dangerous and to call them a wild Monster may make such fall under the character of fighters against God therefore to the Law and to the Testimony I pass by Luther who in the Doctor 's Sense saith Christ was the greatest Sinner in the World that is by imputation of Sins to him I say no more of Famous Dr. Harris Christ sustained the Person of Sinners how else could God punish him But the Word of God must be our Shield and I will oppose those two Scriptures The Lord laid on him the Iniquity of us all and God made him to be Sin for us with those other two He shall be called the Lord our Righteousness as well as He shall be called the Lord of Righteousness the 33. 23. Jer. with We are made the Righteousness of God in him These I oppose against all the Assaults of the Enemies of the Truth or Mis-staters of this Gospel-Truth of the Change of Persons §. LVII Did Dr. Crisp say Christ himself is not so compleatly Righteous but we are as Righteous as he And did he not say in the same Breath We are made the Righteousness of God which is plain Scripture Now I pray what difference is there between our being as Righteous as Christ and our being the Righteousness of God God goes higher in his Expression of our being Righteous in saying We are the Righteousness of God than if he had said We are as Righteous as Christ And God may well be allowed to speak after the manner of Men to declare his own Mind in higher Terms than it is meet for Man to do Then let us turn the Tables and say If God had said in Scripture by the Apostle Paul that Christ himself is not so compleatly Righteous but we are as Righteous as he and if the Doctor had inferred from thence that we are made the Righteousness of God we that are poor Sinful Creatures in our selves we are made the very Righteousness of God in the abstract of it that is by imputation then there might have been some Ground for Dirt to be cast on the Doctor but when he goes a degree lower than the very words of Scripture and instead of saying We are made the Righteousness of God saith We are as Righteous as Christ The opposing this must be accounted fighting against the Truth not the Doctor Pray what will Men make of this Righteousness of God which is the Righteousness of God-Man Jesus Christ the Mediator his Righteousness made ours imputed to us he being made of God to us Righteousness Do they make to be made this Righteousness is less than to be compleatly Righteous as Christ Sure they will not so
the Ministers of our Lord Jesus Thou art worthy for thou wast slain and hast redeemed us to God by thy Blood without one word of Condition but with thy Blood thy Blood thy Blood And let us say as that Number did which was ten thousand times ten thousand and thousands of thousands with a loud Voice with highest Acclamations Worthy is the Lamb that was slain to receive Power Riches Wisdom Strength Honour Glory Blessing And every Creature on the Earth under the Earth and in the Sea heard I saying saith St. John Blessing Honour Glory and Power be unto him that sits on the Throne and the Lamb for ever And the same saith he that begs Pardon of God for his Failings herein and all other his Sins and Unworthinesses and of any Person that thinks he is not candidly dealt with herein with Thanks to the Bishop for his genteel treating the Root and Stock of the happy though unworthy Branch of Dr. Crisp July 23. 1698. Hananiel Philalethes FINIS Heads handled in this DISCOURSE A. ANtisozzo for all to strive for the Truth § 1 That many Clergy-Men are against their Doctrine § 98 For a possibility of all to be saved § 33 Antinomian liâ—e Dr. Crisp in § 107 108 Altum Silentium of the Reprimand of Williams § 13 Antinomianism called Heresies Socinianism but Errors § 19 The AnomÃa of Sin Christ did not bear saith the Rebuker § 23 Actual Remission at Christ's Death Dr. Twiss § 25 Awake O Sword shews Christ a reputed Sinner § 24 We apprehend that for which we are apprehended § 26 The Ass and Oxe of Works and Faith not draw together § 26 Arminianism that our Faith as a Work justifies § 28 Atonement at Christ's Death Pemble § 29 The Asseâ—bly say the Debt paid at Christ's Death § 31 Actual Pardon before we had a Being Pemble § 32 Adam's Sin we sin'd not said the Rebuker § 33 The Assembly say only the Elect saved § 33 72 Abounding Sin makes Grace abound § 38 Angels Life differs from Saints § 43 Accursed to say God allows Sin in his Law § 50 Allen the Stage-player the Devil appeared to § 59 Agars Humility condemns the Rebuker § 74 Apocryphal he calls the Change of Persons § 75 How his Antinomians call Christ a Sinner § 77 Adult and Infants saved the same way § 81 Accursed that brings another Gospel § 83 Apocryphal Tobias brought in § 91 Abhorred of God how Christ was § 89 104 130 131 Apology for Mr. A as if Ambodexter § 135 Abel first accepted then his Offering § 151 Christ affected not infected by being made Sin § 157 B. The Bible called for again by the Rebuker § 4 Dr. Bates to Mr. Cole about Dr. Crisp § 17 Branches in Christ before Fruit § 26 'T is betraying the Gospel to deny Christ's being Sin for us § 67 Bald Head they call'd Elisha and what followed § 68 Buried with Christ shews he sustained us § 72 Brainless Brains to set up a Law that allows sin § 78 The Barrier of the Rebuker § 80 The Blood of Christ the only Coyn in Heaven § 83 The Bishop of Worcester's Modesty § 139 His way of Christ's bearing Sin § 140 His evading plain Scripture § 142 His Arguments for Conditions § 146 151 Blood Blood Blood redeemed us § 159 C. Crispian Heresies and Heterodoxies § 1 17 Of the Change of Persons § 6 7 9 Dr. Crisp's Works brake not the Vnion § 10 Mr. Cole's Character of Dr. Crisp's Works § 17 Dr. Chancy shew'd unfairness in Mr. Williams § 11 Crimes charged on Mr. W owned by Mr. A § 14 Christ first receives us and then gives Faith § 22 No Curse on Christ if he bare not the Fault § 23 The Call of Christ makes Sinners Saints § 27 No Change in God's Eternal Love Pemble § 39 convictions before Faith to be Sin is called Heresie § 40 Coalescing into Christ another of their Heresies § 46 Christ and Believers one Mystical Person § 46 Christ made Sin the ground of Charge of Antinomianism § 53 Calvin how Christ a Sinner § 54 Dr. Crisp's monstrous Sense cleared § 55 He denies his Redeemer saith the Rebuker § 55 The Church called Christ § 66 Commutation of Persons our Basis § 69 Cole spit in the Devils Face at his Death § 70 Dr. Chancy proves a Change of Persons § 73 Christ could not sin § 77 Challenging all the World a Boldness § 74 In our Credenda to speak in the Person of Christ as Paul § 75 76 The Cassandrian way hath its Ten Thousands § 79 Co-heirs and co-body with Christ § 90 Canonical Daniel and Tobias § 91 The Clergies subscribing what they recant § 98 Calvin that Christ bare Wrath and took our Person § 102 The Climax in Mr. A Charge against Mr. Lob § 109 Cannibals to write against Mr. Williams saith the Rebuker § 109 Cham discovered Nakedness so the Rebuker § 113 To contend for the Faith § 110 120 Dr. Castle 's Poliglot for maas abhorring § 131 The Chaldee meaus abhorred § 131 Christ cleansed us at his Death the Homilies § 145 The Change a ground for Faith against the Bishop § 149 The Change proved from the Homilies § 150 Conditions argued for by the Bishop and against by Homilies § 151 152 D. The Elect Christ's Delight from Eternity § 18 Dead Sinners quickned by Christ § 26 The Dog Believers Faith even when a Dog § 27 Christ's Death discharged our Debt the Assembly § 31 The Spirit in form of a Dove no degradation to him § 45 No denying Christ Dr. Crisp's Change § 55 To deny Sin laid on Christ is to deny Christ § 67 David's slaying Goliah the Rebuker § 72 Degraders of God and Christ Socinians and Neonomians are § 78 The day of the Lord coming § 79 Millions made to be damned answered § 80 Damnati antequam nati Austin § 80 Debt and Debtor not to be insisted on saith Mr. A § 82 Degrees of Obedience in being pardoned Mr. Williams § 88 The displeasure of God on Christ for Sin § 102 104 The Rebuker not delirous as is charged § 124 The dangerous Passage in Dr. Crisp what and cleared § 126 Christ not defiled by our Sins explained § 154 A Drop of Poyson not defile a Ton of melted Gold § 158 E. Epithets of Mr. Williams on Mr. Cole c. § 11 Exinanition call'd by Mr. Williams Exaninition § 12 145 Everlasting Love a sort of Justification § 18 Enemies reconciled by Christ's Death § 27 The Elect only saved say the Assembly § 33 Elisha mock'd at so Dr. Crisp by the Rebuker § 68 Rotten Eggs of Mr. Williams's laying § 98 F. Faith not a Condition but hand to receive Pardon § 22 Faith not before we have Christ Pemble § 32 Faith necessary but not to uncrown Christ § 34 What is not of Faith is sin § 40 Faith indispensably necessary § 81 Faith saith I don't take away sin the Homilies § 88 Faith sends
into which his Posterity should be sub-divided If it was not I conceive the Fault was theirs not God's as if it would have been a Fault in God if he did not give means for all to be Saved when they had Damned themselves Thus Antisozzo has in a manner laid Salvation open in common to Elect and Non-elect to Vessels before of old ordained to Condemnation Jude 4. as well as to Vessels of Mercy for whom the Kingdom was prepared from the Foundation of the World Matt. 25 directly contrary to the Confession of the Assembly which they both have Subscribed though I find not that they ever recanted this Expression The Assembly say on the Point of God's Decree directly that none but the Elect can be Saved thus These Angels and Men their number is so certain and definite that it cannot be increased or diminished neither are any other redeemed by Christ effectually Called Justified Adopted Sanctified and Saved but the Elect only For the proof of which they quote 2 Tim. 2.19 John 13.18 17.9 6.64 65. 10.26 Rom. 8.28 I lay down my Life for the sheep and ye Pharisees ye believe not because ye are not my sheep Thus these great Men have asserted and this our Neonomians subscribe to in order to deceive the Simple to believe they are Orthodox when here 't is visible how Heterodox these two great Contenders for the New Law are plainly deviating from the Assembly in allowing a Possibility for the Non elect to be Saved But I beg for them the Mercy of God to give them the Eye-salve of his Spirit to shew them their Mistake §. XXXIV The Ninth and Tenth Heresies are scarce worth mentioning they being only some curtailed Expressions that the Antagonists to the Free Grace of God in his eternal Love to poor Sinners in Christ do take from the Writings of some of the Asserters of our Sins being fully done away by the Death of our Lord Jesus and from thence this Pharisaical Spirit quarrels at them and charges them for laying a ninth Heresie It is denied that God requires Faith as an indispensible Qualification in them whom he will Justifie by Christ's Merits How this is worded by his Antinomians he mentions not whether they deny Faith indispensibly in Infants or Lunaticks or no So that this Quarrel needs little answer seeing they know that we are as much for Faith as themselves if not more as it excludes Works in the Point of Justification but not for Faith to take the Crown off from the Head of Jesus and it self to wear the Honour of Saving us in whole or in part §. XXXV Such another is his Tenth Heresie All that a Believer can pray for is the farther Manifestation of Pardon for he knows that all his Sins are pardoned This is a manifest Breach of Charity for he knows they pray for more and though they may at some Seasons have full Assurance of being accepted in the Beloved Jesus wherein they see all their Sins were done away in his Blood when he to Sanctifie the People Suffered without the Gate Whereupon they upon Believing cry Glory to him who hath loved them and washed them from their Sins with his Blood Yet they daily pray for fresh Discoveries of the same which as to their Consciences is a Fresh Pardon or renewing of Pardon I hope my Dear Kratiste will not deny That by one Offering he hath for ever perfected those that are Sanctified and that he Sanctified the People with his own Blood when he Suffered without the Gate If so then all successive Pardons upon fresh Acts of Faith are only the Clearing up of Pardon to the Conscience that there should be no more Conscience of Sin Whereas the Grand Pardon in the Court of Heaven was as Mr. Pemble says when Christ was delivered for our Offences and raised for our Justification which is not manifest to the Conscience till Faith comes And thus this Heresie vanishes having only left us a Testimony that the Neonomians do Boggle in the point of Pardon and would hook in our Faith to be a Joynt-Saviour with Christ by being a procurer of Pardon rather than a Manifestation of it §. XXXVI It is an Amazement his 11th Heresie which is this A Believer is to work from Life and not for Life For answer If a Man be a Believer he is a Living Member of Christ and so he Works from Life in Christ Sure then this cannot be the Heresie intended here to say he works from Life Then this is his Heresie That a Believer works not for Life But how can that be Heresie to say A Believer doth not work for Life when the word saith The Gift of God is Eternal Life Rom. 6.23 If it be Gift then it is not Work'd for by us do Men call that a Gift that is wrought for that is Wages Death indeed is wrought for by Sin for the Wages of Sin which is in our best Works is Death but Life is the Free Gift of God How then can it be called Heresie to say A Believer works not for Life Antisozzo was once of another Mind I find but the Rebuker does well to conceal his Name for to call this Heresie must needs cast a sad Reflection What more substantial Truth is there than that a Believer works from Life and not to gain Life by his Works Whither shall we run if we do not maintain this for Truth That a Believer works not that he by his good Works might procure to himself Eternal Life No but he works from a Divine Principle of Life in him that he may glorifie God for the Gift of Eternal Life through his Son Jesus Christ O! how true is that of Luther Every Man hath a Pope in his Belly and how ready are we to run into the Dregs of Popery to Work for Life §. XXXVII The Twelfth is 'T is Heresie to say It 's a great Truth that God sees no Sin in a Believer I hope it is a great Truth and no Heresie that God saith I have blotted out as a thick Cloud thy Transgressions and as a Cloud thy Sins Isa 44.22 And if blotted out it is to shew that God doth not see them And if God saith He has cast them into the Depth of the Sea and he has cast them behind his Back and he will remember them no more Is it not the same thing as not to see them And doth he not say He hath not beheld Iniquity in Jacob not but that they had Iniquity enough but when their Sins are covered with the Robe the fine white Linnen of Christ's Righteousness then it may be said without Imputation of Heresie 't is a great Truth and a Blessed one that God sees no Sin in a Believer Sure my Dear Kratiste had strangely forgot himself to call this glorious Truth a Heresie §. XXXVIII The Thirteenth Sin can do no real hurt to a Believer Answer If as Sin abounds Grace much more abounds which
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
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
us that it is ours by Faith wrought in us and more and more Revealed as Faith increases it being revealed from Faith to Faith mark it is to Faith So that this Heresie amounts to no more than this as for a Person to say That Christ and Pardon with him first takes hold of us is the Root of an endless Life in us and so works Faith in us This with you is Heresie but with us sound Truth else we should never have either Pardon or Faith and this we must averr rather than to say that Faith is the Condition or Root or Principle from which our Pardon flows or grows because to call Faith a Condition of Pardon any other way than as it is an Eye that Pardon is revealed to and an Hand that receives a Pardon first given is to make Faith a Co-partner with Christ's Blood and God's Free Grace which must not be asserted §. XXIII His third Heresie to be renounc'd I think is as Ridiculous as the first and that is this 'T is a Heresie to say It was Sin as to the Anomia that Christ bore The Fault of Sin was laid on Christ That is with them Christ did not beare the Anomia the Iniquity of Sin and Christ did not beare the Fault of Sin that is to say with the Neonomians Christ bore Sin without the Anomia of it or Christ bore Sin without the Fault of it which is the same as to say Christ bore Sinless Sin and Faultless Sin which is besides its being a Catachresis or Bull to bear Faultless Sin 't is a total Overthrow of the whole Gospel and of all our Salvation by Christ's Sufferings for if Christ bare only Faultless Sin then he bare only the Punishment and that very Unrighteously too and left the Fault for us to do away as well as we can with Tears of Repentance and with our New Obedience which will never wash our Black-a-moor Souls White or else we must beare the Fault to all Eternity for nothing can wash away the Stain and Pollution but the Blood of Christ But by their Doctrine Christ hath not done away the Anomia nor borne the Fault But in plain English I must say to my Dear Kratiste and all his Friends that vent and vend such Doctrine It looks very Boldly and Affrontingly to teach the Holy God to speak He saith over and over in the Old and New Testament that Christ bare our Iniquity our Transgression our Sins he bare our Sins in his Body he hath done away Sin by the Sacrifice of himself he bare our Sins our very Sins without any distinction of Punishment Guilt Stain Fault or Filth he bare our Sin and for these Gentlemen to talk of bearing Sin without the Fault or to talk of Faultless Sin how bold a Stroke at the Root of the Gospel is this and how dreadful a Thought must this make in all that come to God for Pardon through the Blood of Christ to hear it asserted by the great Gospel-Staters that Christ bare Sin 't is true but he left the Fault for the Sinner to wash off by his Holy Life and to do otherwise they call Antinomian Heresie But for Argument If Sin be laid on Christ without the Fault then 't is no Sin for what is Sin but the Transgression of the Law And what is that but Fault And besides this is to make God infinitely Vnjust and also Cruel to our Lord Jesus his Dear and Only begotten Son to inflict the Heavy Dreadful Punishment which was laid on him for Sin when this Sin as to the Fault that deserved the Punishment was not laid or charged on him So that Christ was by such Doctrine punished where no Fault was charged From such Doctrine the Good Lord deliver all that desire Salvation by and through our Lord Jesus This is strange Doctrine to tell us of Faultless Sin borne by Christ But it is the same sort of Divinity as a Gospel-Threat or a Glad-Tyding-Threat first we have Gospel Threat that 's our New Gospel and now comes Faultless Sin and that 's the Curse that Christ bore But by the way there could be no Curse in Christ's Sufferings if he did not beare the Fault as well as the Punishment But Blessed be God our Good Old Bibles have no such Language in them but tell us plainly he bare our Sins our very Sins and hath washed us from our Sins that is from all the Fault Stain and Pollution in his Blood Therefore leaving this Idle Heresie let us ever adore him that hath done away our Sins our very Sins all that appertains to them by the Sacrifice of himself to whom be Glory for ever and ever §. XXIV He proceeds to aggravate this third Antinomian Heresie as he calls it and saith 't is Heresie to say Christ was reputed a Criminal not only by Man but by God This is the more strange because my Dear Kratiste the Rebuker owns that Christ suffered loco nostro vice nostra in our place in our stead And how this could be and he not a reputed Criminal is a Paradox unless he means in our place was no more than as the Socinians say for our good only 't is true this he is charged with and he gives but too much occasion for it but I cannot believe he excludes Christ in his Suffering making Satisfaction to God in our stead and his bearing away our Sins by his Suffering and imputing his own Righteousness to us for our Good But whatever he grants here we see he brings in this Clause of Christ being reputed a Criminal by God to be one of those which he calls Abominable Doctrines In the same page 25. Which if not Antidoted against he saith will prove a Bane and Poyson to the Soul O whither is my Kratiste driven in the Hurricane of his disturbed Zeal for Mr. Williams Could Christ beare our Sins and be punished for our Sins even to that Extremity as to cry My God my God why hast thou forsaken me Could the Just suffer Justly for the Unjust and not be a reputed Criminal What shall we make of the Justice of God to say Awake O Sword against the Man that is my Fellow If this Fellow of God this Blessed Holy Spotless Lamb of God had not the Sins of his People so charged on him that he was look'd on as a reputed Criminal standing in their place with all their Sins laid on him and so though he was not a Criminal in the least actively yet he was look'd upon by God as a Criminal representatively in their stead whose Crimes and Sins he bore This is the General Argument of all the Orthodox How could God justly punish him if he was not a reputed Criminal as standing a Surety for us What was Imputed to him if not our Sin when he bare our Sins and cryed out My Soul is exceeding Sorrowful to Death But to be plain it appears our Lord Jesus was a reputed Criminal when Innocent to
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
Spirit concurring with our Spirits therein See the Assemblies Catechism §. XXIX The like sort of Heresie to this last we find well spoken to by Famous Pemble in his Treatise of Grace and Faith in fol. 22 to prove God's being reconciled to the Elect before they believe and so to take off the Clamour from Dr. Crisp as if it were Antinomian Heresie to say we believe that we may be justified declaratively Mr. Pemble argues solidly thus Now that God doth actually love the Elect before they are regenerate or can actually believe may appear thus 1. Where God is actually reconciled he actually loves but with the Elect before they actually believe God is actually reconciled therefore he loves them before their Faith The Minor is evident because before they are born a full Satisfaction and Atonement is made by Christ and accepted on God's part whereon actual Reconciliation must needs follow He was the Lamb slain from the beginning of the World 2. If God did actually love the Elect before Christ's time when an actual Reconciliation was not made then much more may he actually love the Elect after the Atonement is really made by Christ's Death even before they do believe it The former is true by the Salvation of the Patriarchs therefore the latter may not well be denyed 3. Election Vocation and Faith are Fruits of God's Love to the Elect which Graces he bestows on them because he loves them Now I argue If God loved his Elect from Eternity and this Love neither increaseth nor diminisheth as in God as Mr. Pemble saith anon then it is plain that in the Righteous Judgment of God foro Dei there was never any Guilt on them after they were delighted in by Christ For God doth not take a Sinner by the Hand that is the same as he may be said not to love guilty Souls but he doth take the Elect by the Hand from Eternity As they are chosen in Christ from Eternity so they were delighted in by Christ from Eternity therefore the Elect as Elect are not guilty in the sight of God For if they were how should they be delighted in from Eternity as having Grace given them in Christ by the Father from Eternity 2 Tim. 1.9 and Prov. 8. §. XXX And now my hand is in with Mr. Pemble and because the Rebuker and others may if the Lord please see their Mistake in their hard Censure on Dr. Crisp and others to say 't is Heretical for them to say That Justification is before Faith I shall a little inlarge on this eighth Heresie 'T is well known Mr. Pemble was no Antinomian yet he saith in concurrence with Dr. Twiss and Dr. Crisp thus In foro Divino in God's sight Justification goeth before our Sanctification for even whilst the Elect are unconverted they are then actually justified and freed from all Sin by the Death of Christ and God having accepted of that Satisfaction is actually reconciled to them 2. There is Justification in foro Conscientiae in our sense which is but the revelation and certain declaration of God's former secret Act of accepting Christ's Righteousness to our Justification And why is not the out-cry of Heresie against this Good Man who asserts so plainly the actual Justification in God's sight before the Conversion of the Elect and that the Justification in our Consciences is but the revelation and declaration of the former secret Justification before God §. XXXI To the like purpose is the Confession of the Assembly at Westminster on the Article of Justification which saith Christ by his Obedience and Death did fully discharge the Debt of all those that are justified Here our Sins are called a Debt which our Rebuker makes a dangerous word and here this Debt is fully discharged when even at Christ's Death And if so then I argue with the Apostle if the Debt was discharged then Who can lay any thing to the charge of God's Elect either of Sin or Guilt It is Christ that dyed yea rather that is risen again Sure this was no Antinomian Assembly yet they make the Debt discharged at Christ's Death §. XXXII But Mr. Pemble goes farther in this Point and saith That Faith doth not precede Participation with Christ appears 1 Our Sanctification wrought by the Spirit conveys Life and Grace into our Souls when we are void of Faith and before 't is ask'd 2. Our Justification in God's sight which was long before we were born is purchas'd for us by Christ 'T is vain to think with the Armenian That Christ's Merits only made God PLACABILEM not Placatum no the Ransom is paid and accepted all the Sins are actually pardoned this grand Transaction between God and the Mediator Jesus Christ was dispatch'd in Heaven before we had a Being yet the Benefit of it was ours and belonged to us at that time though we never knew so much till after that by Faith we apprehended it As Lands may be settled on an Infant though he knew nothing of it till he come of Age. O! what clear Testimony is here to convince the Neonomians that besides express Scripture those that the Rebuker calls Antinomians have very good Company going with them §. XXXIII Here I cannot omit from the word Placabilem to reflect on what one of the Deserters of Pinners-hall Lecture well known to the Rebuker said there about April 1693 not without great Trouble to some of the Auditory That Christ's Death was to make God PLACABLE As rank Arminianism as can be which was well answered there the sixth of June 1693 by Worthy Mr. Lawrence though the same Person was never answered there as I heard to a worse piece of Arminianism that he uttered there to the Scandal of Pinners-Hall viz. That Adam ' s first Sin was not ours or We did not Sin that first Sin that Sin only corrupted our Nature Which is clean contrary to the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all Sinned Rom. 5.12 Now we may no longer wonder to see such Persons Symbolize with and be Champions for unsound Mr. Williams who holds That more than the Elect may be Saved Witness these words of his by way of Scorn to his Opposers in his Appendix to Gospel Truth stated It is not enough saith Mr. Williams that we own that Christ absolutely redeemed the Elect so as to purchase saving Graces as well as Benefits to be infallibly theirs unless we add that all others are in state of Devils as having no real offers of Life on Gospel terms Nor is their Salvation possible if they will Repent and Believe Here he holds it possible that others besides the Elect may Repent and Believe and so their Salvation is possible Nay herein Antisozzo whom my Dear Kratiste hath a great value for doth partly coalesce in Page 103 saying When God gave the Promise to the common Parent of Mankind there was a possibility in the thing that that means of Salvation might have been derived to all those Rivulets
Eph. 5.30 And he that is joyned to the Lord is one Spirit Is not this one Spirit one Person Is the blessed Holy Spirit the Third Person in the Trinity Is he a Person and are not Christ and his believing Members becoming one Spirit are they not become thereby one Person Why else are they called Christ 1 Cor. 12.12 Is this novel uncooth and unintelligible to my Dear Kratiste a Master in Israel Need Christ and they go into his Mothers Womb to become one Person §. XLVII As for Legal Vnion before Faith I know of none unless he means a faederal Union such as Children of believing Parents have or bare nominal Christians have Sure these may be distinguish'd without Offence from such as have a Mystical Union by Faith without any Heresie attending it Thus we conclude the 21 Antinomian Heresies which have met with a Presbyterian Lash as the Great Apostle Paul did with the like from the Jews They appear not so formidable as the Neonomians would make them but rather some of them shine forth with brighter clearness for great Gospel-Truths by their being so set forth This I am comfortably satisfied in that God hath by the late Abuse put on Evangelical Truths held out by the branded Dr. Crisp Mr. Cole and many others he hath inlightened many Souls thereby and I wait in assured hope that God will in his blessed time which is hastening make the Light of the Sun of Righteousness shining in the Gospel to be as the Light of seven Days when Men will not put Light for Darkness and Darkness for Light Which the Good Lord for the sake of thy dying and interceding Son our Lord Jesus do thou hasten §. XLVIII In the mean time to our grave Rebuker I say Kratiste Theophile most excellent Sir take heed you be not a Theomaikos a Fighter against God while you design to justifie a Man whom you cannot vindicate with Honour till he renounce some Expressions in his Books which fight directly against the Gospel especially that Soul-endangering one in his Preface to Gospel-Truth stated which is this I affirm that the Righteousness of God Phil. 3.9 principally intends the Gospel-Holiness of a Person justified by Christ's Righteousness Which is an Interpretation that is directly opposite to all sound Protestants Judgments From such Interpreters of a Gospel-Truth the Lord in Mercy deliver all his People and from being a Champion for such an Interpreter the Lord deliver the Rebuker and all his 49 Vouchers §. XLIX In Page 27 he bewails the Case and saith And thus the Breach became beyond the Vnited Brethrens making up He means I suppose beyond their Power of making up that is because these Antinomian Heresies were not recanted And no wonder that it was beyond their Power to make up the breach that these Points made for how can Truth and Error coalesce If the Poor Presbyterians as he calls them do insist on the renouncing these 21 Doctrines as Heresies which have much of the Marrow of the Gospel in them as appears from plain Scripture and sound Authors already quoted they may enjoy their Repose in their own benighted Sentiments but may not imagine that they who are clearlyer inlightened in the Mysteries of the Gospel having tasted the good old Wine of God's Everlasting Love of Electing them in Christ that they will come to the new Wine of a pretended New Law given them by Christ That we performing Gospel-Obedience with our sincere indeavours to fulfil that New Law of Faith Love Repentance Holiness and perseverance therein this though imperfect in its self shall be accepted instead of perfect by Vertue of the Righteousness and Merits of our Lord Jesus Which in effect is to say that we are not saved by Grace but Christ hath merited that we should save our selves §. L. That this is their meaning appears by what Mr. Williams who seems to be their general Mouth has said in his Preface to Man made Righteous by Christ's Obedience Where he rebukes his Antinomians for owning no Law of God that admitted of faulty Obedience and by way of Contempt to Mr. Cole c. he saith They own no Law but the Law of Works which admitted nothing short of perfect sinless Obedience So that he looks on it as an horrid Error to hold that no Law is given by God that admitted of Obedience that had Sin in it Which shews plainly that they hold that God has set up a Law in the room of the Moral Law and that this their New Law which they have invented for God and wretchedly impute to God it doth admit of Sin in the Obedience to it than which there cannot be a more horrid Affront offered to the Holy God viz. That God should set up a Law that allows Sin Now if contradicting such Doctrine as this is accounted Antinomianism then to be freed from their Slanders we must rob God of his Honour nay deny him to be God to comply with their Doctrine of charging on God his making a Law that allows Sin in our Obedience to it For I dare be bold to say in Contradiction to such an Assertion and in Zeal to the pure Holy Nature of God God never did nay never can and that 's a bold word but true if God be God and Holiness his Nature he never can make a Law that admits of any thing but Sinless Obedience For God saith he cannot behold Iniquity and for any Man or number of Men or for any Angels of Heaven to talk at that rate for God to make a Law that admits of Sin let him be accursed To talk of a Law that admits of Sin is to make the Maker of such a wooden Law to be little better than a wooden God It is enough to make ones Flesh to tremble and Spirit rise into a rage against the bold strokes of some Ungodly Pens that corrupt the Gospel and Minds of Men to talk of a Law of the Holy God that admits any thing of Sin Mr. Williams and his Justifiers have subscribed to the Assemblies Confession of Faith and they say upon the Head of Repentance There is no Sin so small but it deserves Damnation and they justifie it by that Scripture The Wages of Sin is Death But our Neonomians our New-Law Men bring in God making a Law that admits of Faulty Obedience or Obedience that is not Sinless which is all one with Faulty Obedience Now my Dear Kratiste this Man's Champion pray where is this accounted for And if not how can it be expected that the Breach between the Orthodox and these should be made up Offences will come but woe to that Man by whom they come To such a Man as would impose a Law allowing Sinning Obedience And if Sinning then it hath Sin in it and if so and that the Assembly say right from the Wages of Sin being Death the least Sin never so small deserves Damnation then they will bring in God making a Law in complying with
Spirit Could she and Christ be one Spirit Could she have the Comeliness of Christ upon her and not appear in his Person How could her Name as well as his be the Lord our Righteousness Jer. 33.16 23.6 if she did not take upon her the Person and Condition of Christ Or how else could she be called Christ 1 Cor. 12.12 O that we did more taste the Sweetness and Comfort of this Relation and Condition every day then instead of calling it uncooth and novel we should give Glory to God for his Infinite Rich Grace to marry us to his Son Jesus and be ravished with his amazing Love to make such vile Creatures as we are in our selves in whose Flesh as the Apostle saith in Rom. 7. dwells no good thing that we should be Members of his Body of his Flesh and of his Bones which is to take his Person and Condition with a witness What new coyned business is it to say Christ and Believers are one that they take his Person and he theirs when the Scripture so frequently speaks of I in them and they in me I the Surety they the Discharged I standing in their stead taking their Sins on me and so sustaining their Persons Thus they taking his Person and Condition are made the Righteousness of God in him 2 Cor. 5.21 O that we could well conceive and receive this that we could feed and feast on this Marrow and Fatness of the Gospel every day and drink deep draughts of this Unsearchable Rich Grace of God then we should adore his Goodness and not call it a Monster or a wild monstrous Sense this Change of Persons §. LXVII For the Conclusion the Rebuker is pleased to leave the dreadful Tail of his wild Monster in his Comment on the Doctor 's Scripture Assertion in these words And now you have it that Change of Persons which the Doctor affirms and Mr. Williams denies which had he not he had denied his Redeemer and betrayed the Gospel Here 's a deadly Sting in this Tail a very malignant one for it is neither better nor worse than to say the Doctor by his wild monstrous Sense of the Change of Persons has denyed his Redeemer and betrayed the Gospel Bona verba easily and dangerously enough said but not at all proved I am sure he that denies Christ being made of God Sin for us very Sin not the shadow or shell of Sin and that denies our being made the Righteousness of God the very Righteousness of God-Man Jesus Christ in him he by having our very Sins laid on him he therein sustaining our Persons and we by having his very Righteousness imputed to us and being upon us whereby we stand in his Person and appear Righteous in the sight of God as he is Righteous as being cloathed with his Righteousness he is the denyer of Christ and betrayer of the Gospel nay he wholly evacuates and exinanitiates the Gospel For what Benefit can we have by Christ's Death if our Sins were not made his and laid on him and he made Sin for us Or by his Righteousness if it be not made ours given to us and we appear in it in and through Jesus Christ before God How could the Apostle say of any Man 1 John 3.7 He is Righteous as God is Righteous but by his believing in Christ where his Faith is accounted to him for Righteousness As Abraham's Faith justified him not his Act of Faith barely but the Act taking in the Object of it viz. Christ's Righteousness and so he truly doth Righteousness that believes in the Lord Jesus his Righteousness and Strength and thus doing Righteousness he becomes Righteous as he is Righteous and to deny this is to betray the Gospel in order to bring in our own Righteousness to joyn it with Christs as it were by the Works of the Law Rom. 9.32 Or how are we accepted in the Beloved if we do not appear in his Person before God and so sustain his Person Is this a denying Christ and betraying the Gospel O that God would anoint Mens Eyes with the Collirium the Eye-Salve of the Spirit then they would be able to bear the light of the Glory of God as it shines on and in poor Creatures in the Face of Christ to make Righteous as he is Righteous and not dazzle them to make them call this betraying the Gospel §. LXVIII It may do well for all Calumniators to consider the Judgment that God inflicted on the Children at Bethel that mock'd Elisha saying Come up thou bald Head Come up thou bald Head which is a thousand times less detracting than to say thou denyer of Christ and betrayer of the Gospel whereupon there came out of the Forest two She-Bears and tare in pieces 42 of them Which was a far less Judgment than what God has inflicted on some to leave them to write against the Truth and thereby to harden themselves and grieve the Godly So far as the Rebuker has dipt his Pen in Gall in this kind I only say The Lord rebuke thee Is not this a Brand pluck'd out of the Fire What! call a faithful fervent Servant of our Lord Jesus the Air of whose Sermons carries such a favour of Love and Honour to our Lord Jesus and such a Zeal for Holiness that his very Enemies even Mr. Williams could say he believed he was a Holy Man I say for my Dear Kratiste to call such an one A wild monstrous denyer of his Redeemer and betrayer of the Gospel has a dismal Aspect as if God had left such if not to the hardening their Heart against the Truth yet to such an high towering Opinion of themselves in order to the greater humbling them that for their falling into such contemptuous Language they may be made contemptible by some sharp Pen. We read that Michael when contending with the Devil about the Body of Moses he durst not bring a railing Accusation against him but said The Lord rebuke thee And so I beseech the Lord in Mercy to do to all that call the Advancers of Free Grace in Christ by such virulent Names as we have seen §. LXIX In Page 41 our Dear Kratiste seems mighty angry with the Reporter Mr. L. for saying It 's impossible to establish the Doctrine of Justification on its true and proper Basis any otherwise than by clearing the Point of Commutation of Persons And yet the Rebuker himself owns this to be Articulus stantis vel cadentis Ecclesiae Then sure it ought to be cleared And how can that be That the Holy Innocent Jesus should be made Sin and the Unholy the Nocent Sinners should be made the Righteousness of God but by a Commutation of Persons He standing in our stead being our Surety sustaining our Persons on the Cross suffering for us as Calvin Luther Twiss Pemble Harris with a multitude more do affirm whom the Rebuker will own to be of the First Form of Learned Holy Divines not Apocryphal Tobiases and we
assert he is so far from being a Sinner in himself that being God-Man he cannot sin nay he never could commit Sin or be guilty of any Sin of his own All that they affirm of his being a Sinner is only that he was so by Imputation only As a King 's Innocent Son undertaking for a Criminal may be a Thief or Murderer by Imputation if he suffers for the Thief And so Luther calls Christ the greatest Sinner in the World and yet Men dare not call Luther an Antinomian whatever they think And so to repute Christ an imputed Sinner we are taught by the Blessed Apostle when he saith God made him Sin And my Dear Kratiste knows in his Conscience that not a Man of his Antinomians have any such thought exprest by word that our Blessed Lord Jesus is a Sinner any other way than by our Sins imputed to him which nevertheless were as really made his so as to bear them and suffer for them as if they had been committed by him and yet though they were laid on him and so made his they nor ten thousand millions of times more Sins were not able to defile or pollute in the least his most Holy God like Body or Soul So that it is meer strain and looks like Malice to say they make Christ a Sinner because they say he was made Sin by Imputation §. LXXVIII I suppose this may rather be a moot Point in our New Divinity or New Gospel Whether be the greatest degraders of our Lord Jesus Christ the Socinians that say Christ is not God by Nature or the Neonomians that make Christ to be the Mediator upon a New Law of God's making Such Law admits or allows of Sin in obedience to it or doth not require Sinless Obedience That is That Christ hath purchased that our imperfect Obedience shall be admitted for perfect for his sake This is by the New Law of their coyning which is to un-God the Holy God and to make void the Death of Christ For if God be such a God as makes a Law that admits of Sin then he is not the true God for God cannot behold Iniquity with the least allowance no not the least Iniquity of a vain Thought And if the Blood of Christ doth not take away the Sin that cleaves to our most sincere Obedience we must perish to all Eternity because the Soul that sins must dye either himself or his Surety for him even for the least Sin And did not some Men count little Sins to be little Things they would not trifle with the Holy God as if of course he past by little Sins or that he hath made a Law that admits of that which is not Sinless Obedience And because Man's Law will not hang a Man for stealing a Pins head they wiâ—l have a God like themselves that cannot damn a Man for it whereas God's Law is without exception the Soul that sins shall dye and the stealing a Pins head may be with as felonious an intent as stealing a Kingdom So that stealing a Pins head needs the Blood of Christ to wash the Guilt away as well as robbing 1000 l. on the Road needs it for both need it though the latter be the more heinous And besides their ungodding of God by charging him with making a New Law that admits of Sin they hereby make vain the Death of Christ For if our imperfect Obedience may be accepted for perfect without washing away the Imperfections or Sins in it by Faith in the Blood of Jesus to wash away those and all our Sins then Christ's Death is in vain For if little Sins may pass without the Redeemer's Blood washing them away then may great ones also for without shedding of Blood there is no remission and it is the Blood of Christ which cleanses from all Sin If from all then from little as well as from great and if not from little ones then also not from great But it doth cleanse from all therefore there can be no Law of God's making that admits of Sin And if you will be making Antinomians here you have matter for it they being the true Antinomians that are against Sinless Obedience and if so they are for Sinning Obedience And it is their own brainless Brains and not the Holy God hath set up a Law that admits Sin in the Obedience If this be not Antinomianism there is none in the World I own God accepts sincere Obedience that hath respect to the pure perfect holy Law of God though there be Sin in such Obedience provided the Obedience be done in Faith looking to the Blood of Jesus and trusting to it to take away the Iniquity of our holy Things But to talk of a New Law that admits of Sin is so far to un-God God the Maker of such a Law that it may well be a moor Point Who are the most to be abhorred the Socinians that un-God our Lord Jesus or the Neonomians that un-God the Father of our Lord Jesus by attributing such a Law to him to be the Author of even a Law that admits Sins as Mr. Williams doth §. LXXIX He procoeds and saith This is a day wherein Antinomianism is triumphant That is to say in the Neonomian Dialect It is a day wherein Free Grace flowing to poor Sinners through the Blood of the Lord Jesus as the only ground of our Justification Sanctification and Salvation without any thing of our Works yea or Faith it self concurring as any cause thereof that this Free Grace is triumphant I wish you could make good your Position then the Doctrine of our English Protestant Religion in the Homilies then the Truths that have been delivered by Luther Calvin Twifs Dr. Goodwin Crisp Cole Mather c. would be triumphant But alas the new way the Cassandrian way the going about to establish our own Righteousness and not submitting to the Righteousness of God by Faith but as it were by the Works of the Law Rom. 9.32 10.3 this Doctrine hath its ten thousands among Papists Arminians common Protestants who are only for their doing well and so dying well and leaving out Jesus or if he come in 't is but like some Flowers on the brims of the Dish to garnish it in many Mens Sermons and Prayers while the other Doctrine of our Lord Jesus being all in all the Lord our Righteousness made of God to us Wisdom Righteousness Sanctification and Redemption that there is no Name or Thing under Heaven whereby we can be saved in whole or in part but only the Name of Christ this Doctrine hath for its followers but its single hundreds But the day of the Lord is coming that will burn as an oven and will burn out all the Dross and Tin that is among his own People and utterly consume all that will not submit to the alone Righteousness of his Son to be saved by that and that alone imputed to them for Justification For other Foundation can no Man lay than that
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
denies that Christ bare our very Sins and if the Rebuker did not concur with him therein he would doubtless have spent a little Time and Paper on so important a Point rather than in calling his Opposers whaffling Whelps But of this God willing more anon in another Section in the mean time this Testimony of Christ's bearing the Father's displeasure may humble us all §. CV But whaffling Whelps is a trifle to some Expressions which the Rebuker's Genius taxes his Antagonists with the remembring him of which I hope may work some Shame in him for whom his Friends are greatly ashamed I tremble to think whither his Passion had transported him when he wrote this Passage in Pa. 25 Some of the biggest Name from the Press and Pulpit had disseminated such horrid Opinions as filled all Intelligent Persons with equal Astonishment and Indignation O the Rage of Corrupt Nature against Free Grace say I Here my Dear Kratiste leaves Dr. Crisp as a petty Antinomian and falls very foul on two of the biggest Names in our cognizance for strenuous asserting the Doctrine of the Free Grace of God in the Gospel Mr. Cole and Mr. Mather now with their dear Lord Jesus and calls their Sermons and Books such Things as filled yea brimful they filled the Intelligent with Astonishment and Admiration at their horrid Opinions In his Fury and Wrath in this Storm and Tempest he had a good steddy pair of Ballances that did not pendulate an Hairs breadth there was an equal an exact equality to a grain of Astonishment and Indignation And we have Proof what the latter was his Indignation in that he vents himself somewhat like him that Solomon speaks of who casts out Fire-brands Arrows and Death Prov. 25.18 and it is to be feared we shall find him triumphing in their seasonable Deaths O! how unlike is this to the blessed meek Jesus or to him the Apostle speaks of viz. The Servant of the Lord should be gentle So we see how he leaves this great Point to be a good Husband of his Time and Paper and fastens on that wherein he had an opportunity to magnifie a Juvenile Talent of Serene Wit in bringing out his Molossi and whaffling Whelps and crying Stoo Dogs stoo which I would call Ludere cum Sanctis a jesting with Holy Things but for Reverence to so celebrated a Divine as my Dear Kratiste Yet I hope I may say without Offence yea for his future Caution and Advantage That such Language better becomes a Terrae Filius in the Schools than Kratiste the Aged Divine or a Merry Andrew on the Stage than one that was sometimes valued for his Melius Inquirendum §. CVI. This Melius helps me to consider what the Eminent Antisozzo saith against the then Rector of St. George's now Dean of P for which Piece many have honoured him with my self this 21 Years There he writing against Arminianism turns perfect dreggy Antinomian according to his Modern Stile of them though now in his vindicating the grand Neonomian the New Law establisher who blasphemed God with setting up a New Law which Law not the Gospel but which Law admits of Obedience that is not Sinless now I say Antisozzo leans on the contrary side and Arminianizeth by calling it Heterodox Antinomianism to say that the Fault of Sin was laid on Christ and that Christ bore Sin as to the AnomÃa that Christ was reputed a Criminal not only by Man but by God Pray mark This in Kratiste's Rebuke is reckoned the third Antinomian Heresie This is part of that of which he said some of the biggest Name had from the Press and Pulpit with such horrid Opinions filled the Intelligent with equal Astonishment and Admiration Now can any one believe that the Rebuker was once guilty of this horrid Opinion or any thing like it That the Fault of Sin was laid on Christ Of which I may say If he is not of that Opinion I would not be in his condition for all the World For if the Fault was not laid on Christ of every Sin he hath committed it must lye on him to all Eternity For it was by that one offering of Christ once made on the Cross that he put away Sin and all Sins that were not put away by that offering must remain on the Sinners to Eternity for there remains no more Sacrifice for Sin This by the By. §. CVII But to return Whatever he may now say to uphold Mr. Williams I am satisfied my Dear Kratiste was when in Antisozzo he vindicated Dr. Owen one of Dr. Crisp's Antinomians Witness some Passages following In Pa. 686 he is inferring Antinomianism from Mr. Sherlock's saying God bestows the Rewards of Righteousness on those who according to the strictness and rigour of the Law are not Righteous that is saith Sh They shall be justified and treated as Righteous Persons Upon this Antisozzo turns Antinomian and infers thus If God can treat them like Righteous Persons who are not really so because he is so well pleased with Christ's Obedience why may not God conceive Me to have DONE that which I have NOT DONE as well as to be what I am not Why not to have OBEYED IN CHRIST to have SVFFERED IN CHRISTS SVFFERINGS Here it is plain that the Rebuker allows that God may conceive me to have done and suffered what Christ did and suffered nay that we obeyed in Christ and suffered in Christ's Sufferings What is this but Commutation of Persons and Christ's sustaining our Persons in his Sufferings What is this but justifying Dr. Crisp's Heresie of Antinomianism Why then all this Noise about the Town of uncooth novel unintelligible Change of Persons when your self argue for our obeying in Christ §. CVIII In Fol. 703 Antisozzo goes farther in the behalf of Dr. Crisp though now he opposes him and here he owns Adam's Disobedience is ours though in the Pulpit in P. H. he said We did not sin Adam 's Sin In Page 703 he reproves Mr. Sh for saying Not that Christ's Actual Obedience is reckoned as Done by us which is impossible To which the Rebuker or Antis answers But why is this so impossible There 's no more impossibility in it than that Adam 's Disobedience should be reckon'd as mine Which if it be not let Men shift and evade with all their cunning they shall never be able to justifie God's procedure with his Posterity in intailing Evils many Evils and Death it self upon them for Adam 's sake if they be not guilty of the Crime Here 's an abundant Proof that he then owned Adam's Sin was reckoned as his and if reckoned so by God then certainly it was his Nay he reproves Mr. Sher for saying It 's impossible Christ's Actual Obedience is reckoned as done by us and saith Why impossible And a little lower in Pa 703 he again confronts his nowself Arminianizing for Mr. Williams by his then self Antinomianizing for Dr. Owen and therein for Dr. Crisp and saith thus If then the
But we are to contend earnestly for the Faith once delivered to the Saints which Faith seems to be taking wing and leaving us under that sad word of our Lord When the Son of Man cometh shall he find Faith on the Earth There being very little of it now what with open Enemies scoffing at all Revealed Religion on one side and seeming Friends though as bad Enemies on the other side that joyn Man's Obedience with Christ's Righteousness as concurrent causes or means of our Justification and Salvation and so bringing in our Gospel-Holiness as co-partner with our Lord Jesus the Alpha and Omega the First and the Last the Author and Finisher of our Salvation To whom with the Father and Blessed Spirit even to him that sits on the Throne and to the Lamb that was slain and is alive in the midst of the Throne and to the seven Spirits before the Throne be Honour Glory and Praise for ever §. CXXI Now that these plain Remarks on some of the great Truths of the Gospel which have been struck at may be beneficial to the humble Peruser to settle him on our Lord Jesus the only Foundation in order to be built up in the most holy Faith by him who buildeth all Things who is God Heb. 3.4 is the fervent Prayer of the unworthiest I say of the unworthiest in his own Eyes of any that sincerely desires to cast in his Mite to the Treasury of the Testimony of Jesus God blessed for ever §. CXXII Having taken the freedom out of love to the Truth and zeal for the Glory of God's Grace therein manifest to be a little plain with my Dear Kratiste hoping for a Blessing of the Lord thereby on his and others Souls I find my self ingaged to make some Remarks on the Reporter the first occasioner of this thus-handled Debate And first I must and do own that I humbly judge that he hath done great and good Service to the Truth by delivering his Report with much plainness and perspicuity however it be censured by the Adversary and I take it that he deserves Thanks of Thousands besides my self who make the Truths of the Everlasting Gospel their daily Study for his ingenious Vindication of his Report from the Slander of its being called false by the Rebuker §. CXXIII But two Things wherein I take him to have exceeded I hope may be rectified that is his hard pressure on my Dear Kratiste and his tart Passages on Dr. Crisp As for the Rebuker was it not enough when the Reported had sufficiently foiled him nay and had laid him so flat on his Back as to be for ever unable to stand upright again in that Cause by clearing his Report from being false But when he had him down sure he should not have prest him to Death or worse by his Printing such a Letter as tax'd him not only with Buffoonry but with being by fits delirous and to charge him with denying Christ's Satisfaction for our Sins §. CXXIV As for the first I that have known him above Twenty Years never heard before or saw the least Tendency to those unhappy Fits Though upon inquiry of the ground of such a Charge 't is said The Writer knew well what he said But however this I take to be too severe a Reprimand for his Rebuke considering how terrible a blemish it is to so eminent a Person 's Ministry to be tax'd with being delirous O how few can be free if every Transport shall lay a Man under such a Censure Therefore this I would advise the Reporter to be humbled before the Lord for considering how in many things we offend all §. CXXV As for the Reporter's Argument That the Rebuker denies Christ's Satisfaction for Sin because he saith Christ's Death was for our good and it was impossible it should be more and that therein he Justâ—fies the Socinians I answer this Conclusion That he denies Christ s Satisfaction hereby looks like a strain upon the words beyond the meaning of the Rebuker for it seems apparent in this Rebuke especialâ—y in his other Writings That he expresly owns Christ's Satisfaction for Sin Though in that Expression of his in Fol. 37. he hath unhappily gratified the Socinians too far by saying It is impossible that Christ's dying in our place and stead should signifie any more than for our Good God forbid that my dear Kratiste should mean by that word only for our Good as the Socinians do That Christ's dying was only for our good as an Example or to confirm his good Doctrine only No He means I hope That Christ by his Death took away the Sins of all the Elect That he bare their Sins and bare them away into a Land of Forgetfulness never to be remembred more as our Scape goat That he suffered for their Sins That he wash'd them from their Sins in his Blood And so he died for our Good that we should have the Good and Benefit of his taking away our Sins and of his becoming a Propitiation for us a Sin-offering for us a Ransom to the Father for us and also himself to be ours the Lord our Righteousness for which let us ascribe Honour and Glory to him continually for that he hath loved us and washed us from our Sins in his Blood §. CXXVI Then for the Reporter's Tartness against Dr. Crisp I am Amazed so florid a Person should so far blemish his Discourses be so Dis-ingenious to the Doctor as to say He believes there is somewhat Dangerous in the Doctor 's Writings in Page 87. of his Vindication and not to give one Instance of it His words being these If there is any thing Dangerous in the Doctor 's Writings as I believe there is It would have been fair to have given one dangerous Passage at least but for want of that I turned to some of the most severe Passages of Mr. Williams's against the Doctor and to Dr Chancy's Apology for the Doctor to see what was so dangerous and I found in P. 37. of Gospel Truth Mr. Williams had loaded the Doctor thus Reader how horrid a sound must it have to a Christian Ear to say A Christ odious to God abhorred by the Father Here Mr. Williams speaks as if Dr. Crisp had said these words A Christ odious to God abhorred by the Father But Mr. Williams deals unjustly herein for as to the word A Christ odious there is not such an Expression in the Doctor and as for abhorred by the Father the Doctor s words are Christ is as it were abhorred by the Father But suppose it were as Mr. Williams brings it in How much more Horrid a Sound is it to say Christ is odious to God than to say Christ is made Sin by God himself If we had due Thoughts of the Horridness of Sin and that Christ was made Sin that is by Imputation we should think it as much a Debasing of our Lord Jesus to be made Sin by God as to be accounted Odious or Abhorred
the Scripture foreseeing what distinctions and evasions would be made the Holy Ghost to fortifie and compleat the matter sums up all in the last Verse and saith He poured out his Soul unto death and he BARE the Sin of many Here is another word for bearing and the proper word it is for bearing away Chete rabbim nasa the Sin of many he bare Now put all these together and can the Wit of Man or Wisdom of Angels find out Words more plain and full more clear and nervous for Christ's bearing our Sins our very Sins The blessed Lord knowing what shifts windings and turnings would be made to evacuate to exinanitiate this great Point of Christ's being made Sin and bearing our Sins therefore in his Grace and Wisdom to stop all mouths he reiterates the Expression and delineates the matter with all the Flowery Varugation to invite our â—ttention and consent that can be imagined and so to obviate the Objections of Men of corrupt Minds that cannot endure this sound Doctrine That Christ bare our very Sins therefore the Lord saith The Loâ—d laid our Iniquity on him Hiphgiya b-o yavon and again He shall bear their Iniquities Iâ—ball yavonoth am and again His Soul was made a Sin-Offering and he bare the Sin of many All full home to the Point And that which makes it most conspicuous is God's making Christ Asham in ver 10. we render it When thou shalt make his â—oul an Offering for Sin But the Bishop knows full well that Asham in the Hebrew is the proper word for Guilt So that the strict rendring that which we make to be Thou shalt make his Soul an Offering for Sin which in Hebrew is Tasim naphsh-o Asham it is Thou shalt constitute his Soul Guilt where Guilt we may easily see is put for Guilt-Offering but the very words are Thou shalt constitute his Soul Guilt that is God himself in laying our Sins and our Iniquities and our Transgressions on his Dear Son he therein did constitute or make the Soul of Christ to be Guilt or a Guilt-Offering which directly answers that direful word of the Apostle God made him to be Sin for us And now is all this by our new sort of Divinity dwindled to his bearing of Punishment only Dr. Harris of the Famous Assembly at Westminster was very free in this Case and saith This would look like Injustice in God to punish his Son as guilty if he had not laid on him or imputed to him those Sins that deserved that Punishment §. CXLIII There are many other Scriptures that shew plainly that Christ bare the very Sins of the Elect that 's a famous one where God's Name is proclaimed Exod. 34.6 there he stiles himself Jehovah God Merciful and Gracious c. forgiving Iniquity Transgression and Sin Here 's the Name of the Blessed Jehovah at length but it is to be noted the word in the Hebrew which is by our Translators rendred Forgiving is nose which is properly bearing and so is used at least 100 times in Scripture and is the same word as is in Isa 53. last he Bare the Sin of many 't is nasa chete Rabbim And 't is to be lamented that our Translators should not as well translate it so here in Exod. 34. as in Isa 53.12 so that the plain Name of God is among other glorious Titles he is nose yavon c. bearing Iniquity Transgression and Sin that is our Lord Jesus Jehovah our Righâ—eousness he is Gracious and Merciful in this that he hath borne away our Iniquity Transgression and Sin Here lies the transcendent â—ender Mercy and the Riches of God's Grace that the Lord Jesus hath â—orn and born away our Iniquity our very Iniquity so saith the Blessed God but this cannot go down in the shallow Reason of poor Man till God shine with the glorious Light of the Spirit to convince him and enable him to believe it because God faith it The like Expression we have in Psal 32 1. Blessed is the Man whose Transgression is forgiven it is the same word for forgiven 't is nesu O the Blessedness of the Man whose Transgressions are born away that is by Christ who bare the Sin of many so in Verse 5. I said I will confess my Transgressions unto thee and thou forgavest the Iniquity of my Sin it is in Hebrew ve attah nasatha yavon chattash-i and thou hast born away the Iniquity of my Sin He did not only beare the very Sin but he bare also the Iniquity of it all the Iniquity that was in his Sin in his great and crying Sins all the Guilt and Obliquity in it God saith of it that it was borne away let Man mince it as he pleases God saith It is borne away So in many more Scriptures nose is translated forgiving whereas the proper rendring is it is borne away As for the proper word for forgive that we have in 1 Kings 8.30 in Solomon's Prayer salachta When thou hearest forgive which in the Hebrew is ve-shamayta ve-salachta and thou hearest and do thou forgive Thus we have plenty of Testimonies in the Old Testament that the very Sins of God's People were born away §. CXLIV The New Testament concurs in the same way of expressing Christ's taking away our very Sins as in 1 John 3 5. The Son of God was manifested to take away our Sins He not only bare the Punishment but he bare the very Sins and he bare them so effectually as to take them away and therefore he is called The Lamb of God that taketh away the Sin of the World John 1.29 How could he take them away if he bare only the Punishment upon account of the Guilt laid on him on the Offenders compliance whereas the Fault is denied to be laid on him So that with our New Divinity he took away Faultless Sin which in most Mens Opinions must be no Sin at all But the Scripture is plain He took away Sin he appeared to put away Sin by the Sacrifice of himself Heb. 9.26 So that to insist on Christ's bearing Punishment for Sin and not bearing the Sin it self is not Scripture Dialect we shall lose the Gospel and our Christian Religion if we forsake Scripture Terms especially in this great Case of Christ's being made Sin and bearing our Sin and taking it quite away so as never by God to be remembred more for these are his words their Sins and their Iniquities I will remember no more Heb 9.22 and repeated for the Confirmation of that which Flesh and Blood cannot receive in Heb. 10.17 Now can any one imagine that when our Lord Jesus took away Sin by his Death and Oblation of himself on the Cross that he left the Guilt or the Fault behind This is Nonsense to take away Faultless Sin we should be but little the better for the Death of Christ If he left the Guilt or Fault for us to remove by Repentance or any of our good Works which at best are so far
A Pins head stolen damning in it self § 78 The Potters power over the Clay § 80 A Pother about Conditionality § 81 Proper satisfaction denied by the Rebuker § 82 The Parliament against jesting with Christ as the Rebuker § 89 Paulting Mr. Williams in the Pillery with rotten Eggs § 98 Paper to be saved saith the Rebuker to avoid the great point § 99 Pelagius to be writ against by all § 1 110 Peace not to be purchased with loss of Truth § 120 When Perish'd we are saved without our Works Homilies § 147 Poyson spit at the Sun don't defile it § 154 The Perfections of God illustrated by Allegory § 157 Poyson on Gold not defile it § 158 Christ by himself purged our sins § 158 Q. Quickened by Christ when dead § 26 Christ a Quickning Spirit § 26 R. The Righteousness of Christ only to be mentioned § 16 194 Our Representative being in Christ from Eternity Clark § 18 Christ Reputed a Criminnl he calls Heresie § 24 Reconciliation before Faith Pemble § 29 The Rebuker saying Christ's death made God placable § 33 We are Righteous as Christ How § 44 57 62 Raised in Christ shews he sustained us § 72 Redintegration of the Rebuker to Mr. Williams occasion'd his Rebuke against Dr. Crisp § 76 A Rigid satisfaction denied by Mr. A § 82 Christ a Ransom paid all § 82 So owned in the Homilies § 85 150 Rebuke before all some that offend openly § 118 S. Sarcasms on Mr. Lob by Mr. A § 2 Substance of the Gospel that Christ came c. § 3 6 Socinus as the Rebuker saith Christ destitute of Righteousness if c. § 4 Sin Christ was made for us all over and § 4 Subscribing the Articles not sufficient § 16 Socinianism called but an Error by Mr. A § 19 Sinless Sin Christ bare if he bare not the Fault § 23 Our Sins owned by Christ to be his Psal 40. § 24 The Spirit in us before Faith no Heresie § 26 Sin cast into the Sea to shew God sees it not § 37 Sin lessens not God's Love to Believers Pemble § 39 All not of Faith is Sin § 40 Sinning Obedience allow'd by God's Law Williams § 50 78 Sin the smallest is Damning the Assembly § 50 Satisfaction own'd by Williams and soon spoil'd § 51 Very Sin not laid on Christ Williams § 51 61 How Christ as Sinful as we § 58 Sin Glareing what Terrour it makes § 61 Christ made our Sinfulness if made our Sin § 63 Christ as Surety sustains us a Surety slighted § 65 82 The Spirit himself in us denied by the Rebuker § 72 Synods never dreamt of this Change Mr. A § 72 Stone in New England against Neonomians § 73 Scampering over Fathers Councils c. by the Rebuker § 75 Christ could not cannot Sin § 77 Socinians and Neonomians compar'd in allowing Sin § 78 Sins little past by of Course they say § 78 Stealing a Pins head is Sin and Damning § 78 Scotch Church saith Christ paid thy Debt § 85 We Sustained in Christ by doing the Law in him Homilies § 86 A Stage-player Christ is if he bare us saith the Rebukes § 89 We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-body with Christ § 90 A strange Strain of the Rebuker's Wrath § 93 Servant of the Lord not to strive as Rebuker § 97 Saphiras Equivocation exceeded by Rebuker § 117 Selling Innocency and Peace for nothing Rebuker § 120 Satisfaction once owned by Antisozzo § 125 Scriptures to prove Christ bare our Sin § 142 Salvation by Grace a Spur to Sanctity § 153 The Sun not defiled by Poyson spit at it so our Sin did not defile Christ § 154 The Serpent a Type of Christ § 155 The Sacrifices called Sin as Christ was § 156 T. Dr. Twiss Forgiveness before Faith at Christ's death § 25 Turn why dye called the Triumph of the Law § 42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how the Rebuker so § 48 55 God a Tyrant say Arminians § 80 Tobias Canonical with a Crown § 91 he had not a barking Dog § 91 Translation of Sin to Christ Calvin § 102 Tears over Kratiste about the Marriage § 113 The Towering Spirit of the Rebuker § 118 Truth to be sought as well as Peace § 120 U. Vnintelligible to the Rebuker for Christ to take our Persons § 8 Vnion before Faith call'd an Heresie § 26 The Vngodly Justified § 27 Vnconverted Justified at Christ's death Pemble § 30 Very Sins not laid on Christ saith Mr. Williams § 51 61 A Vizor Christ wears if beare us Rebuker § 89 The Vnpardonable Sin against Dr. Crisp an Abuse § 93 The Vntruth of the Rebuker to say no more subscribed to § 115 W. Wisdom Justified of her Children § 2 Mr. Williams for Non-elect to be saved § 33 for a Law that admits Sin § 50 denies our very Sins on Christ § 51 denies and undenies a Change § 139 Works before Faith Sin § 40 Our best Works defiled the Assembly § 41 A Wooden God only for a Wooden Law to Sin § 50 Vessels of Wrath § 80 The Wish of the Rebuker answered § 85 Works necessary saith Dr. Crisp § 94 Whaffling Whelps the Rebuker calls his Opposers § 95 Good Works our Foundation for Salvation Mr. Williams § 98 Waving the Doctrine of Justification by the Rebuker § 99 Wrath of God borne by Christ § 102 FINIS
but only that Christ under-went the deserved Punishment of our Sins that is he was punish'd for nothing in a manner For if he did not bear our Sins if they were not made his by God's laying them on him why was he punish'd His words are these A Mediatour was accepted so as upon acceptance of his Sacrifice the Offenders may be pardoned and received into the Grace and Favour of God on such terms as he has declared in the Gospel And in this Sense saith the Bishop the Guilt of our Sins was charged on Christ as our Mediator who was to bear the Punishment of our Sins Here 's a Sacrifice accepted but no Sins done away by it Here Offenders may be pardoned but 't is on their complying with the nameless Terms of the Gospel which at the bottom is our sincere Holiness to the end of our Lives Much like the Papists Christ merited that our good Works should procure Salvation Here is likewise the Sense on which the Guilt of our Sins was charged on Christ viz. If the Sinner complies with the Terms of the Gospel then he may be pardoned and received into the Grace and Favour of God This is so strange a Sense of the Guilt of our Sins charged on Christ that it is next door to Nonsense to say he did bear them 1600 Years ago if we comply now For either the Guilt was laid on Christ when he was on the Cross when he bare our Sins or it was never laid on him and never shall be for he suffered once for all And if it was then laid on him then we are not to merit Pardon Grace and Favour now by our complying with the Terms of the Gospel now Which Gospel is taking the Waters of Life freely but Pardon Grace and Favour is all merited by Christ's bearing our Sins and the Guilt and the Punishment he being all in all the alone and compleat Saviour who saves his People from their Sins §. CXLII The Bishop hath by this account of Christ's bearing only the Punishment of our Sins and the Guilt in a Sense if we comply with Gospel-Terms he hath evaded those Glorious Texts of Scripture that are multiplyed in the word of Salvation that testifie that our blessed Lord Jesus bare our very Sins and carried them away As for instance in a few It is said in Isa 53. he bare our Griefs Our very Griefs that were due to us he bare them Then 't is said he carried our Sorrows As a Porter carries a Pack so our Lord Jesus had this burden laid on his Back and he carried away those very Sorrows that we should have groaned under to all Eternity Then he was wounded for our Transgression which could not be in Righteousness unless he had our Transgression charged on him Then he was bruised for our Iniquities Ours by committing of them but his when bruised for them or else you make God unjust to bruise one for the iniquity of another if that other did not take them on himself And in the next place The Chastisement of our Peace was upon him That Chastisement which effected and wrought out our Peace without any work of ours that Chastisement was upon him Surely none will say now that Christ bore the Chastisement which procured our Peace and that God will lay Chastisements on his own Children for that end to procure their Peace with God No God's Chastisements are for another end on his People viz. to make them partakers of his Holiness but their Peace was made before when the Chastisement of our Peace was on Christ which was when he was on the Cross But how came all this on Christ that he should bear our Griefs our Sorrows our Wounds our Bruises and our Chastisements This he shews in ver 6. because the Lord laid on him the Iniquity of us all Here here is the crowning Point this dashes to pieces the Head of Leviathan the Lord himself did this great Work he caused the Iniquity of us all to meet on Christ there the Lord fix'd it there the poysonous Dart of the Iniquity of us all stuck in the side of the Blessed Jesus till he cryed out It is finish'd and gave up the ghost Sure here is more than bare Punishment in this great word The Lord laid on him the Iniquity of us all His bearing the Punishment was insisted on over and over before when it was said he was smitten stricken and afflicted he was wounded bruised and chastised but here the Lord brings in the Ground and Reason of all this how he came to endure all this the Lord laid on him the Iniquity of us all The word is Vaihovah hiphgiya and the Lord made to fall or fall foul on him the Iniquity of us all So that our Iniquity our very Iniquity fell foul on Christ and put him to that Punishment to those Wounds and Scourges that crowned him with Thorns that nailed him to the Cross that pierced his Side The Lord laid on him the Iniquity of us all the Lord did this I may allude to Saul who sent Doeg the Edomite to fall foul on Abimelech the Priest of Nob Go thou said Saul 1 Sam. 22.18 do thou turn and fall on the Priest The word is the same as Isa 53.6 do thou phegay do thou rush on them Then Doeg the Edomite he did iphgay the same word he rushed on him and slew in that day Eighty Five So our Iniquity the Lord made that to rush on Christ and slay him that was the Doeg the Edomite which the great King the Lord God Almighty caused to rush on Christ and slay him As much as to say God could not justly punish wound and bruise his dearly beloved Son he could not give him Grief Sorrow and Stripes for our Iniquity unless our veâ—y Iniquity was laid on Christ the Prophet proceeds because God knew all these Testimonies were not enough to silence the proud quarrelling Nature of Man against Christ's bearing our very Sins and saith in ver 10. It pleased the Lord to bruise him Jehovah chapetz dacce-o the Lord took delight in pounding him as Spice is pounded in a Mortar or as the Israelites pounded the Manna in a Mortar Numb 11.8 it being the same word Then he shews why it pleased the Lord thus to pound him for saith he Thou shalt make his Soul an Offering for Sin or thou shalt make his Soul a Guilt Offering Then in ver 11. he shews what this making his Soul a Guilt Offering consisted in viz. bearing their Iniquities for he saith expresly He shall bear their Iniquities Yavonoth-am hu isbal their very Iniquities himself he shall bear or carry as a Porter carries away a pack He don't mince the matter or say with the Bishop he shall only bear the Punishment due to their Iniquities and in a Sense the Guilt on the Offenders complying but he saith roundly He shall bear their Iniquities that is those very Iniquities which deserved the Punishment before mentioned And