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
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 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
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
which Men shall be damned For Men shall be damned for Sinning Obedience so far as the Law hath Power over any Man and if they are saved it cannot be by a Sinning Complyance with their New Law but meerly of Grace on account of the perfect Holy Law of God which admits of nothing but Sinless Obedience by its being fulfilled by our Lord Jesus for us and by his Blood taking away our Sins in coming short of the Holy Law of God Now if our Rebuker will continue rebuking I would pray he would imploy his Talent in rebuking such Doctrines as bring in a Law of God that allows of Sin rather than on saying We work from Life and not for Life Whereas 't is a mad sort of Work for Life to work under their New Law that allows Sinning Obedience §. LI. In Page 31 Mr. Williams is brought in with an Ecce Homo Behold the Man by the Rebuker in magnifying his Soundness in the great Point of Christ's Satisfaction and saith I will speak a great Word NONE no none not the Apostle Paul himself has ever more clearly stated this Truth of Christ's Satisfaction than Mr. Williams saith my Kratiste for which I refer you to his Gospel-Truth Chap. 2. where Mr. Williams saith Though our Sins were imputed to Christ with respect to the Guilt thereof so that he by the Father 's Appointment and his own Consent became obliged as Mediator to bear the Punishment of our Iniquities and he did bear those Punishments to the full Satisfaction of Justice Here 's a great Word None ever more clearly stated c. for this great Confession of Mr. Williams and I am glad he owns our Guilt was imputed to Christ so much of our Sins was imputed But we have a Proverb That some Cows will give a good mess of Milk and kick it all down and spill it when they have done so our great Truth-stater hath in a few Lines kick'd all this down For though he allowed that our Sins were imputed to Christ as to the Guilt of them and that he bare the Punishments yet he warily hides the Socinian here and forbears saying Christ bare the Sins 't is only the Guilt of them was imputed and the Punishment borne This 't is true he owns but what became of the very Sins if Christ did not bear them We know what God saith of them He laid on him the Iniquity of us all and he bare our Sins in his Body on the Tree but if Dr. Crisp or Mr. Cole say so 't is Antinomianism But what saith the Admired Gospel stater after his none more clearly stating this Truth Why he plainly denies Christ's bearing our Sins for within four Lines after his extolled vindicating the Doctrine of Satisfaction he hath these words It is an Error saith Mr. Williams that he laid all the very Sins of the Elect on Christ Is not this a Man to be admired that in flat opposition to the Scripture denies God's laying the Sins of the Elect on Christ For to say he did not lay the very Sins on Christ is to give God the Lye in plain English for the Scripture saith plainly without a Trope or Figure The Lord laid on him the Iniquity of us all Did God lay our Iniquity on Christ and not our very Iniquity Did he bear the Sins of many and not their very Sins Will he have so much audaciousness as to make God a Cheat To make us believe he laid our Sins on Christ but when it comes to the up-shot it is not our Sins not our very Sins but somewhat like our Sins that is Guilt imputed and Punishment borne but for the very Sins they were not laid §. LII I confess 't is much to find from such a Pen That God imputed the Guilt of our Sins to Christ but if he comes after and saith he means by Guilt imputed as he saith of Sins laid on Christ 't is not the very Guilt where are we then We must stand to his Courtesie for not saying so He may better say so of Guilt imputed than of Sins laid because Sins laid is very Scripture whereas Guilt imputed is a borrowed Term. Therefore I beseech my Dear Kratiste to stay his Admiration of him in saying None has ever more clearly stated this Truth for fear it be found that none has more sullied it For what can the rankest Socinian say more in derogation to the Truth of Christ's Satisfaction for our Sins than to say 'T is an Error to say our very Sins were laid on Christ Nay such an Error as I fear my Dear Kratiste can sublimate by his Art of Bespattering to make it to be the Dregs of Antinomianism to say our very Sins were laid on Christ §. LIII Let us see a little what Consequence he makes of this Error Why then Christ was the Murderer saith Mr. Williams Christ was the Blasphemer Adulterer c. And for this Dr. Crisp must be arraigned with the Dregs of Antinomianism laid to his Charge as if he was the Author of such horrid Expressions that Christ was such an one in himself whereas he hath excellent Authority both Humane and Divine for all that he has asserted If Dr. Crisp had said that Christ was made Sin and a Curse and the Scripture had been silent therein Mr. Williams and his Champion might have had Ground for the Accusation But if so why should not Dr. Luther come in for a Snack and Dr. Calvin for a Lash But as the Case is Dr. Paul the Apostle must have the severest Stroke for saying God made our Lord Jesus Sin for us and a Curse But because for Shame they will not charge him with gross Blasphemy for so saying they will distinguish away the force of the Words by saying he meant that Christ bore the Punishment and not the very Sins but left the Sinner to bear them §. LIV. And farther that Dr. Crisp may not bear all the Load that these Rigid Gentlemen lay on him I shall give some Humane Testimonies which concur with him though they have had abundance from Dr. Chancy and others which must needs convince their Conscience they being many of them unanswered but for the present purpose they must have some of them again therefore let us see what Mr. Calvin saith on Gal. 3.13 It is thus Two Things are here to be considered not only in the Person of Christ but also in his Humanity One is That he was the Lamb of God without Spot full of Blessing and Grace The other That he took our Person therefore he was a Sinner and under the Curse not so much in himself as in us O my Dear Kratiste why do you not spend some of your Talent on this uncouth novel unintelligible Stuff of this Great Person as well as on the Apochryphal Story of Tobias And when your Hand is in pray let Bold Martin Luther have a taste of your sowre Sauce on his sweet Meat which he gives you on Gal. 3.14
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
run very clear Streams from the Fountain of Israel and they as I quoted before out of the first part of the Sermon of Salvation are wonderful clear for such a Change as the Doctor affirms and Mr. Williams denies saying So that Christ is now the Righteousness of all them that truly do believe in him He for them paid their 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 This Golden Sentence which might be for an Ornament in Gold Letters in every House in England doth fully vindicate to a Tittle Dr. Crisp's Change of Persons Christ himself is their Righteousness he paid Ransom for them they were fulfillers of the Law in him and by him What can be more full to the Point I hope the Bishop will not charge these great Men the Composers of this Sermon as he has done the Doctor with an imaginary unproved Change §. CLI One word more to the Bishop's Argument to prove that it is but an imaginary Notion to think that we are compleatly Righteous by the Righteousness of Christ without any act of ours which Argument of his is in these words I could easily prove that in all the Transactions between God and Mankind some Conditions were required on our side in order to his favour So it was in the State of Innocency so it continued after Man's Fall as it appears by those words of God to Cain If thou dost well shalt thou not be accepted if thou dost not well Sin lyeth at the door Gen. 4.7 'T is strange so great a Man should offer so weak an Argument to argue from a state of Innocency or from the state of Reprobate Cain or from the Covenant of Works what belongs to the Elect under the Covenant of Grace and under the Gospel where Works and Grace are made opposite Terms If of Works then no more of Grace saith the Apostle Was not Abel first accepted and then his Offering Is not the first Promise all of Grace He Christ shall bruise thine the Devil's Head And is not the last Promise the like Whoever will let him take of the Water of Life freely But by the Bishop's Doctrine a clever way is made to overthrow the whole Gospel To you is born a Saviour and to subvert the Orthodox Doctrine of the Church of England at once by bringing from the Dead the Covenant of Works to be saved by our doing well and not by Christ's doing and dying for us Whereas Abel's Sacrifice was accepted he himself being first accepted and his Sacrifice being offered in Faith but Cain and his Sacrifice rejected being not offered in Faith not looking to Jesus alone for Salvation by him The Bishop seems to run counter diametrically against the Apostle who argues strenuously Not of Works of no sort kind or degree lest any boast and by the Deeds of the Law shall no Flesh he justified He sums it up in Eph. 2. By Grace ye are saved through Faith and that not of your selves it is the Gift of God Not of Works lest any boast And Christ is the end of the Law for Righteousness to every one that believeth Thus the Scripture is plain against this Argument of the Bishop That our performing of Conditions must be in order to gain God's Favour §. CLII. Then for the Doctrine of the Church see what that saith of Conditions or of any Works of ours to gain God's Favour In the second Sermon of Salvation the good Christians of those days that were singed by the Popish Fires in Queen Maries days they tell us So that the true understanding this Doctrine That we be justified by Faith freely without Works or that we be justified by Faith in Christ only is not that this our own Act to believe in Christ or this our Faith in Christ which is within us doth justifie us A Sentence fit to be ingraven in every Church in England in order to take Men from trusting to their Repentance or good Works The like again is in the same Sermon as followeth We must renounce the Merit of Faith Hope Charity and all other Vertues and good Deeds And we must trust only in God's Mercy and that Sacrifice which our High Priest and Saviour Christ Jesus once offered As great and as goodly a Vertue as lively Faith is yet it putteth us from it self and remitteth and appointeth us unto Christ for to have only by him Remission of our Sins Observe these Eminent Stars of the first Magnitude in the Heaven of that Church of Old they are so far from bringing in our Repentance Charity and good Deeds or any act of ours to obtain Favour with God which the Bishop pleads for that they exclude Faith it self as having any hand in justifying us any farther than as it remitteth us to Christ But alas how is our Gold become Dross How are our great Men fallen from the Pure Primitive Doctrines of the Church of England And though they live splendidly by subscribing to these Doctrines yet in their Preaching and Writing they miserably warp as here in part from them Witness the setting up some Acts of ours to be done in order to obtain God's Favour And because God treated with Adam on account of Do and live therefore 't is supposed monstrously that Men when dead in Sins must work for Life or as the Bishop The Ministry of Reconciliation in St. Paul is wholly founded on Conditions on our side which he calls Acts of ours and may as well be called our good Works And all this because the Apostle pray'd them to be reconciled to God which cannot well be construed to be more than to pray them to accept the Reconciliation which God had made of Sinners to himself by Christ at his Death For if as the Apostle saith God was in Christ reconciling the World to himself then the Work was done when Christ cryed out on the Cross It is finished And if the word of Reconciliation was committed to the Apostles to publish to the World the Reconciliation that God had made of Sinners to himself by Christ what could his Embassadors mean in praying Sinners to be reconciled to God but to accept of what he had mentioned before of the act done long before viz. That God had reconciled Sinners to himself by Christ and to let them know that they were some of the reconciled ones if they would accept thereof and take these Waters of Life freely and so accept the Exhortation as Titus did 2 Cor. 8.17 §. CLIII O! how sad is it to eclipse the glorious Gospel Truth That our Sins were laid by God on Christ as the Doctor insists on it while the Bishop is pleased to load it with such very bad Consequences as might deter the weak and unconsidering from believing the plainest Positions in the Scripture viz. That the Lord laid on him the Iniquity of us all and he bare