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
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
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
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