Hereticks that fill with equal Astonishment and Indignation as of late we see in the froth of my Dear Kratiste §. CXIII I now must write in Tears this next Paragraph and O that my Head were Waters and mine Eyes a Fountain of Tears over my Dear Kratiste to see that a Good Man and Eminent should be guilty of the following Passage which I fear hath been tragical and bloody O what is poor Man when the Lord leaves him to the exercise of his meer Wit and Reason The Rebuker turns quick and plays at sharp with the Manuscriptor and accosts him for saying What a Negative of the same import with an Affirmative Whereby the Manuscriptor reflected on Mr. Williams for his former asserting no Change of Persons between Christ and Believers and saying afterwards that he meant this No Change doth allow that he was for a Change on which the Manuscriptor saith What a Negative of the same import with an Affirmative Upon which the Rebuker lets fly and fastens his Talons on him with this Answer I make no question but he had heard of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Marriage and no Marriage grating on his tender Conscience Here we must take the word tender to be Ironically spoken by the Rebuker O! how can he look on this Passage without blushing and a few Tears if the Lord graciously give a due Sense of the Uncharitableness of it when he sees the direful Consequence of it the Lord 's taking the blessed holy Servant of his this object of your boasting over a repented of miscarriage from this World to himself And who knows but such a Reflection as this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might hasten his Death to be wounded so in the House of his Friends by a Brother in the Presbyterian Ministry If the Righteous fall seven times a day how can you look God in the Face with Peace while you insult in 〈…〉 â—ner over one you cannot but own God had raised up aâ—â—er his â—ail and raised to a higher pitch of Zeal for the Glory of God and for the publishing his Free Grace in the Gospel through our Lord Jesus Christ Is such a Retort like the moving of the Spirit of God in a Christian who should in love gentleness and meekness do every Thing especially when writing a Tract relating to the great and glorious Truths of the Gospel to the Glory of God in the Name of the Lord Jesus Was this in the Name of Jesus who when reviled reviled not again to criminate a Servant of the Lord Jesus in the Ministry of the Gospel We have heard of a Cham that discovered what he should have concealed and of the Brand yea black Curse that is upon all his Seed to this day if the black Ethiopians be his Seed as is most probable O blessed Lord let not the like be on the Seed of my Kratiste The Apostle tells us Ye have heard of the Patience of Job but draws a Vail over his Passion and saith farther upon it and the end of the Lord that the Lord is very pitiful and of tender Mercy O that the Rebuker were like him But the tender Mercies of some are cruel What would and it may be thereby kill a Man whom God had both wounded and healed The Lord give a due sense and forgive §. CXIV Again We have heard of the mocking of Ishmael Gen. 21. of which the Apostle saith He that was born after the Flesh persecuted him that was born after the Spirit Gal. 4. So that in God's sight a mocking fleering jibing taunting Spirit though done with the smartest Wit is accounted Persecution and if it be to those born after the Spirit it may issue in great Judgment The Dragon was cast into a bottomless Pit that cast water out of his Mouth to swallow the Woman Rev. 12. 20.3 I beseech the Lord that such mocking may not be laid to the Charge of the Rebuker in the great day of the Lord when he cometh to convince not only the ungodly of their ungodly Deeds but of their hard Speeches O that he might lay it to his own Soul now that it may not be laid to his Charge then God hath taken this aspersed Servant from the malevolent Aspersion of Man and I hope the Blood of Jesus applyed to by Faith with Repentance may prevent this Man's Blood from crying for Vengeance Which I pray his Adversaries may flee for to the hope set before them and that they take heed how they secretly Joab like stab by vituperation any of the Servants of the Lord for the time to come O! how ill might it look if any should return a worse Reflection than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on some that lift up their Heads very high being held up by the Chin by mighty swimmers But the Lord rebuke their uncharitable Spirit is the best return I can make §. CXV I am amazed or as in a Dream to see the prevaricating of the Rebuker in Page 61 where speaking of Mr. Williams's Gospel-Truth stated c. he saith Reader thou hast heard much noise about that Book and of the Subscription to it by some Ministers I could wish thou wouldst be so just to the Subscribers as to view with thine own Eyes how far the Subscription extended It was no more than this They judged that he had in all that was material fully and rightly stated the Truths and Errors therein mentioned I viewed this over and over never suspecting a plain untruth in the Rebuker but took it for granted that this was all that he had subscribed to That he judged that Mr. Williams had in all that was material done as there is declared But being provoked to be just to him and see with my own Eyes I turned to the Subscription and to my amazement found the old saying useful 'T is good to tell Money after ones Father for he fell far short of saying the Truth and the whole Truth of the Subscription for it extended far beyond what he saith it extended to For there to set off the Book he stiles Mr. Williams our Reverend Brother and such a Character to the Book is no small extolling it that he is by Forty Nine Divines called our Reverend Brother whereof my Dear Kratiste is one of the first three But looking forward with mine own Eyes I found he went ten times farther in celebrating the excellency of that Piece which made such a Noise a Noise that hath sounded into the Low Countries to indamage the Truth as I have heard and that is this We do account say the Forty Nine that he hath done considerable Service to the Church of Christ And what could they say more of Calvin Melancthon Luther Nay very little more of St. Paul's Epistles I wish they said as much of some passages therein Christ made Sin and made a Curse §. CXVI But with mine own Eyes with the help of Free Grace Spectacles not Arminian ones I find
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
for ever §. CXXXII Dr. Castle to confirm the Version of maas to be reprobavit he hath reprobated he brings Proofs from Jer. 6.30 Isa 35 15. Prov. 15.32 Ezek. 21.10 13. Jer. 14 19. in which last Proof are these words ha-maos maasta eth Jehudah which in English is in reprobating hast thou reprobated Judah which Montanus renders Nunquid reprobando reprobasti Jehudah whether or no in reprobating hast thou reprobated Judah which we translate only thus Hast thou utterly rejected Judah By the same Rule what our Translation of maasta or timeas is in Psal 89.38 thou hast abhorred Montanus renders it thou hast reprobated thy Christ which is proof sufficient to shew his Father's Wrath and abhorring of him Dr. Castle goes on to Prov. 3.11 and Isa 54.6 where is this word The Lord hath called thee as a Woman forsaken and grieved in Spirit and a Wife of youth when thou wast refused saith thy God The word for when refused is ci timeas which Montanus renders quia reprobata fuisti because thou wast reprobated §. CXXXIII O Blessed thrice blessed word to us poor Gentiles that when we were reprobated when we were refused that then our Lord Jesus should say Thy Maker is thine Husband and the Lord hath called thee as a Wife of Youth when thou hadst been forsaken and refused or reprobated and in lieu of it that he should say of himself to God as Psal 89.38 timeas meshi che-cha thou hast reprobated or abhorred thine anointed one That we poor Gentiles might become a Wife of Youth the Lord Jesus stands in our place as forsaken as refused as abhorred of the Lord or as Montanus and Dr. Castle renders it the I §. CXXXIV A little farther in the Lexicon the Chaldee word means the Doctor renders Comâ—utruit saetuit faetor Putor Corruptio faetens most dreadful words all of them to be used by our Lord Jesus concerning himself when under the forsaking of God and yet all this far short of his being made Sin for us and a Curse And if we at any time feel any thing of the Sting of Sin in our Consciences to cry out with Heman Psal 88.6 Thou hast laid me in the lowest Pit in Darkness in the Deeps Thy Wrath lyeth hard upon me We may thence think of the dreadful Horrour on the Soul of our Lord Jesus when all the Sins of all the Elect were stinging and gashing him which made him Sweat great Clodders of Blood in a cold Night upon the approach of that dreadful Hour and Power of Darkness upon him in the Garden a little before he felt the weight of God's wrathful Indignation as Mr. Williams calls it when on the Cross he was made Sin for us that we might be made the Righteousness of God in him O how should we instead of quarrelling at the Expression Prize and Adore our blessed Lord Jesus who willingly underwent the being thus treated by his ever dear and tender Father for our sakes so as to be thus stricken smitten of God and afflicted to be thus wounded bruised and oppressed and that by the Pleasure of the Lord for our Iniquities for our Transgressions and for our Sins Isa 53. laid on him by the Lord O adorable Grace to us in this thus punishing the Son of God for us §. CXXXV Lastly I must make an Apology for my Dear Kratiste the Rebuker to clear him of the Load that the Reporter has laid on him accounting him an Ambodexter one while for Dr. Crisp and one while against him for him by affixing his Name to the Re-printing the Doctor 's Sermons and in his Argument to vindicate him in his Preface to Mr. Flavel's Book and now against him with a Vengeance treating him as an Apocryphal wild Monster of Nonsence in his Faithful or Frightful Rebuke to which in defence of the Rebuker I may plead That when he favoured Dr. C it was soon after he had been vindicating Dr. Owen against the Charge of the Rector of St. George's for which he had the deserved Applause of many Thousands But he having lately fallen in with the Neonomian or New-law Doctrine from Mr. Williams or rather lying under some unaccountable Engagements to him after some severe Reprimands of him now to the saddening his best Friends he seems to discard his first Love which seemed warm to clear Gospel Free Grace through the Blood of Jesus to Justifie and Save us and to take up with Mr. Williams his sâ—me Degrees of our Obedience in the Matter of our Justification Hence let him that stands take heed lest he fall by looking to him that is able and has promis'd to settle strengthen and establish §. CXXXVI Then my Dear Kratiste could own in terminis we work from Life not for Life but now this he Ranks among the Antinomian Heresies or Heterodoxies though it is in it self a Nonsensical Contradiction to say a Man may work and not do it from Life Can a dead Man work And dead we are till quickned in Christ Then he could say in Antisozzo Page 205. How God might be said to need Sins to set forth the Persecution of that Blessed Attribute of God his Sin pardoning Grace which is as high a piece of Antinomianism to say God needs Sins as any passage in Dr. Crisp's Sermons But now he can vindicate that Popish Assertion in Mr. Williams That Glory hath the same Conâ—exion with Good Works as the Building hath to the Foundation That is That our good Works are instead of Christ who is the Foundation that our Glory is built on Now the Apology I make is That then Dr. Owen the Mirror of the Age for Learning one honoured by all Christians hereabout he was living and it was the way for Antisozzo then living in an obscure Village to get a General Acceptation among the most refined Christians about the City to write consonantly to the Doctor when traduced as aforesaid But now Mr. Williams hath by 49 Vouchers been set up for the great Champion of the New-Law Doctrine bringing in our Obedience into our Justification instead of being Justified freely by his Grace through the Redemption that is in Jesus This might be a Temptation to the Rebuker to strain his Wit in the vindicating him by casting Dirt on the Apocryphal Tobias and thereby he might hope to exalt his own Name But God hath let most of his Friends and I hope himself too see how much he has failed to the Grief of all that love my Dear Kratiste as I do §. CXXXVII Wherefore I beseech the Lord he may seriously apply the Advice of our blessed Lord Jesus to the Angel of the Church of Ephesus Rev. 2.2 I know saith he thy Works and thy Labour and for my Names sake thou hast laboured Witness Antisozzo c Nevertheless I have somewhat against thee because thou hast left thy first Love Remember therefore whence thou art fallen and repent and do thy first Works So let Kratiste do in putting forth the remainder
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
Presbyterian Society to fall so much below himself as to use such Terms as are very indecent in small Matters but much more in so weighty a Matter as the Debate was about viz. The Justification of Sinners and the Satisfaction of our Lord Jesus O whither will the gratifying of a fluent Wit transport a Man that is in love with himself when the luscious Humour of advancing it is a float However his Juvenile Strains of Wit might be pleasant yea laudable in a Protestant Almanack they are not at all palatable but distastful in a grave Divine especially when treating of the greatest Points of God's Glory in Man's Salvation by our Lord Jesus O that he and I could often mind that blessed Advice of our Lord Learn of me for I am meek and lowly who when he was reviled reviled not again §. III. From this blustering Porch let us see if we may find better Weather in the House though some Men find the worst Storms within doors I come therefore to Page the 5th of the Rebuke where he saith the Reporter has left out New Obedience and Good Works out of the account he gives of the Substance of the Gospel and then by way of a smiling Banter he saith the Reporter said The Substance of the Gospel lyes in what Christ suffered for them This he seems to disallow which I look on with a sad Eye For if what Christ hath done for us all his Life as well as his Death being his Suffering if this be not the Substance of the Gospel what will become of us If the Rebuker consults Luke 2.10 he will find that our New Obedience and Good Works are not the Substance of the Gospel but that to us is born a Saviour The Angel tells the Substance of the Gospel there I evangelize to you great Joy which shall be to all People for to you is born this day a Saviour Christ the Lord. Evangelizomai I Gospelize this to you Here we see what the Gospel is it is glad Tidings And what is this glad Tidings It is that Christ a Saviour was born Here 's not one word of New Obedience or our Good Works to be part of the Substance of the Gospel they come in as Fruits of the Spirit upon receiving the Gospel but are no more the Substance of the Gospel than the Holy Law of God is the Substance of the Gospel But the Law came by Moses and Grace and Truth by Jesus Christ Surely the Spirit of God knew better how to give an account of the Gospel what it is than any he calls We poor Presbyterians And for any to jeer at Christ's Sufferings for us for its being called the Substance of the Gospel it may trouble their Consciences one day when they shall be forc'd to fly to that as their tutissimum est as Bellarmine did though some think too late O! how should we have a Care that our Wit do not put us on jesting with the Gospel which in its discovering Christ to be all in all to us our Wisdom Righteousness Sanctification and Redemption is the Power of God to Salvation We should consider what the Apostle counted the Substance of the Gospel when he said I determined to know nothing among you but Christ and him crucified This was his great Study Christ and his Sufferings so it should be ours §. IV. In Page 6. he saith Give me my Bible again This Jest may be returned with seriousness It is well he call'd for his Bible again for he had spoke without Book sadly before in saying Good Works are to come in in the Substance of the Gospel This 't is for Men to speak without the Bible which alone by the Spirit makes wise to Salvation But I fear some sad use he will make of his Bible for it soon follows in the same Page that which I grieve at viz. his making a Jest of Christ's putting himself into our Place State and Condition which he jeers with the Socinian Retort If so then saith he Christ was destitute of a Righteousness and we too to intitle us to Eternal Life For Answer If Christ was not in our Place State and Condition what 's become of the Gospel We have lost it if the Just did not suffer for the Unjust if the Lord did not lay on him the Iniquity of us all if he was not the Man of Sorrows that bare our Griefs Was he not in our Place State and Condition in all this And to say that then he was destitute of a Righteousness is to deny his being God-Man or not to distinguish between his being Perfect in himself and so holy harmless separate from Sinners and his being made Sin and a Curse for us as being our Representative Methinks those that call themselves Poor Presbyterians should not so coalesce with the Socinians to enforce such a Consequence from Christs being our Surety as the Socinians do to say That if Christ stood in our Place then he wanted a Righteousness in himself You may as well say that Christ was not made Righteousness to us if he was made Sin for us how could he be both Very well He was made our Righteousness as we having his compleat God-like yea God's Righteousness as it was his Righteousness the Son of God imputed to us so he was made Righteousness to us and he was made Sin for us by the Lord 's imputing and laying our Sins on him and yet he though made Sin was still the most holy Son of God without Sin in him §. V. In the next Assault he insults over the Reporter for saying we are Sin What though that very word is not in the Text What is it less to be sinful to be sold under Sin conceived in Sin yea to be a Body of Sin But the fling is against the Change Christ's being made Sin and a Curse and we thereby delivered from Sin and the Curse Suppose Man is not said in Scripture to be Sin Sin it self and that that is a debasing Man below being born in Sin and having a Body of Sin will you find fault with him or any for lessening of Man so whereas Christ is far more lessened For it is said positively God made him to be Sin for us and that no Man can have the Face to deny that owns Revealed Religion But many will so mince his being made Sin for us that at last it shall be like some Minc'd Pyes that shall not taste a jot of the Meat in them They say in words he was made Sin but they distinguish away every bit of the Sin and say Christ only bore the Punishment due to Sin As if God should be so Unjust as to punish Christ for Sin when no Sin was upon him If Christ our Lord in being made Sin for us had not our very Sins laid on him by God and borne by himself on the Tree why was he punished Will you make God Unrighteous to lay Sin upon him to bruise him for our
lessen Christ to make his Righteousness to be ours to be our being less Righteous than himself If not then this Righteousness made ours makes us by Imputation compleatly Righteous as he is Righteous which is the same as is his Name The Lord our Righteousness And I will presume these Opposers will not be so base as to pretend the Doctor meant any other way of our being compleatly Righteous as Christ than by his Righteousness made theirs and imputed to them whereupon he saith Thou art all fair my Love there is no spot in thee And if so where is the wild Monster that he is so ungenteely if not invidiously charged with §. LVIII It may be they will shew the Monster in the next Passage of the Doctor Nor we so compleatly Sinful but Christ became being made Sin mark this is Scripture being made Sin as compleatly Sinful as we Here without doubt is the Monster But if the Spirit of God looks stedfastly in the Face of him that makes this to be a wild Monster that Christ being made Sin became as compleatly Sinful as we if the Spirit look with dazling Light on him from this Scripture I suppose it may terrifie him for casting Contempt on plain Scripture to call it wild and monstrous And what can be more plain If Christ was made Sin by his having our Sins laid on him and imputed to him than that thereby he became by Imputation as compleatly Sinful as we and that in the same way as by Imputation we become the Righteousness of God and so are compleatly Righteous as Christ still by Imputation §. LIX This daring Contempt cast upon plain Scripture Consequence with my hopes that the Spirit of God will cast Beams of Conviction on the Consciences of those that expose it as wild and monstrous by his Glorious Irradiation into their Hearts of the Power of the Blessed Word that Christ was by God made Sin for us that we might be made the Righteousness of God This puts me in mind of an amazing Conviction that I lately had assurance of from an extraordinary credible Hand it was of one Allen a Stage-Player About Eighty Years ago he the said Allen was acting the part of Dr. Faustus conjuring up the Devil and he performed it so intently and effectually that the Appearance of the Devil came before him in a dreadful Shape with Noise and Stinks that so terrified him that he resolved never to Act on the Stage more Nay 't is said that he repented so mightily that he vowed all his Estate to the glorifying God and in pursuit thereof he builded Dullidge College Four Miles from London and endowed it so as to maintain a great number of the Name of Allen with a Minister of the same Name to preach to them Which I would apply thus That it may please God when Men will indeavour to evacuate plain Scripture and call genuine Consequences from it a wild monstrous Sense he may cause their Consciences to stare them in the Face as a wild Monster and terrifie them for so doing which may be in great Mercy for it is not good to kick against the Pricks to load the Divine Truth that Christ was made Sin with being monstrous because the short Line of our Reason cannot fathom it And to say the Truth it is a Deep unfathomable for our weak Understandings to conceive of by our Reason that the most Holy Harmless Innocent God-Man Jesus should be made Sin for us or that we Wretched Vile Miserable Sinners should be made the Righteousness of God in him But that which Reason cannot comprehend we must beg of God Faith may receive and live upon For the Just do live by Faith not by Sight or Reason §. LX. The Doctor knew when he preach'd he had Enemies lay at the Catch so he saith and therefore guarded himself so strongly with that clear Scripture as clear as possible to justifie his Assertion and saith Christ being made Sin became as Sinful as we If he had said and not God That God made Christ Sin and if God had only said what he said Christ became as compleatly Sinful as we he had spoken presumptuously for he would by it have said more of Christ's being Sinful than God had laid But he sheltering under God's Word of God's making Christ to be Sin he from thence infers only that Christ was as Sinful as we which of necessity must be taken for his being so by Imputation only that is by the Lord 's laying on him the Iniquity of us all and this being Sinful as we is less derogatory to Christ than to say he was made Sin For my Dear and Learned Kratiste will grant to be made Sin must be more dreadful than to be Sinful §. LXI But our New Law Men have an evasion for Christ's being made Sin and make it no more than that Christ bore only the Punishment of Sin and some go farther that he bore the Guilt but for the Sin it self they utterly deny it though by it they evacuate or exinanitiate many Texts of Scripture and come very near one I may call a Prince of a Quaker their Head and Glory Mr. William Pen a Gentleman beyond any of them but to his dreadful Shame has told the World in Print that Christ's Sufferings were only the Facile Representations of what was to be accomplish'd in Man Thus he brings it in in opposition to John Faldo in his Rejoynder page 336 and 337 It is strange saith W. P. that those Transactions of Christ who dyed as a Malefactor c. should be counted most difficult that were by the Divine Wisdom of God ordained as so many Facile Representations of what was to be accomplish'd in Man How much short of this shameful Doctrine is it for Men to deny Christ's bearing our very Sins and put it off with his bare bearing Punishment due for Sin which is Ten Thousand Millions of Times less than his bearing their Sins Methinks these Men should not dare to teach God how to utter the Truth and his Mind concerning our Sins being borne by Christ God saith he made Christ to be Sâ—n Man saith No not Sin not very Sin God saith he bare our Sins Man saith prodigiously shamefully God ordain'd Christ's Sufferings to be Facile Representations Yea saith Mr. Williams in â—eâ—minis he bare our Sins not our very Sins which is the same as Mr. Penn's Facile Representations which in plain English is to say O thou Holy Blessed Spirit of God who hast inspired Holy Men to write the Holy Scriptures thou tellest us an Untruth in saying Christ bare our Sins in his Body on the Tree I William Penn say they were Facile Representations I Daniel Williams say he did not bear our very Sins But I pray what difference between bearing our Sins and bearing our very Sins It looks as if he meant he bare our Sins that is the Shadow of them the Facile Representations of them the outside Shell of them and
Exchange of Person for Person which is the surest Exchange in War or Captivity when nothing but one Person will be taken in the room of another §. LXXIV One would wonder how it should happen that my Dear Kratiste and his Friends should be ignorant of such Passages as these so as he should speak as if this Term was never dream'd of before when the Great Luther is so precise in the Term and other Excellent Men. Therefore I beseech you be not too confident of your grasping all Things in all Councils Synods and Assemblies lest you lose all O how much better is it to say with the Apostle He that thinketh he knoweth any thing knoweth nothing as he ought to know it and with Agur I have not the Vnderstanding of a Man than to Challenge all the World with what is said in all Councils General and Provincial The humble he will teach and the mock he will gâ—â—â—â— in Judgment Which the Lord grant to us all and that we may be ever learning of our Blessed Lord and Master to be meek and lowly §. LXXV My Dear Kratiste goes farther in Bontering the Phrases of Christ's taking our Person and we his Person and spares not to call them Apocryphal Phrases though they are such as many Holy Men have made use of to clear up the great and comfortable Doctrine of Christ's being our Surety and making Satisfaction for us Well may he call Tobias Apocryphal if he calls his great Teacher under Christ the Apostle Paul Apocryphal as I shall shew by and by He is pleased to come forth in great State in Page 49 as my Lord Chief Baron of the Exchequer with his Quo Warranto against the Commutation of Persons and thus Harangues the World Quo Warranto Why must all the World be Hereticated that dare not subscribe to these Apocryphal Phrases which neither Scripture nor Antient Fathers nor General nor Particular Councils nor Synods nor Assemblies nor single Churches ever brought into their Creeds c. What a scampering flourish is here over all Councils Fathers c. circuating the Universe as if our Author were the Magazine of all Learning and had fortified himself on every side against this Change of Persons and Christ's sustaining our Person as if the Phrase were intollerably uncooth I shall only attack one Fort which is the first Out-Fort the Scripture and if that be taken he must yield all the rest The Scripture is the Pillar and Ground of Truth We will see if that doth not bring into our Creed this Term of Christ's bearing our Person and we his Person or that which is plainly tantamount doth not the Apostle say Col. 2.6 7. As ye have received the Lord Jesus Christ so walk in him Rooted and built up in him What is this but to be in his Person by Faith joined to the Lord and so he coming one Spirit as the Apostle saith which is the same as to be one Person But as if God would at once by one stroke quell all the Quarrels and Exceptions against the Truth and calling it unintelligible Nonsense as in Truth it is to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophers he condescends to the very Term of our being in the person of Christ and saith in 2 Cor. 2.10 by the Apostle Paul If I forgave any thing for your sakes forgave I it in the Person of Christ What thinks my Dear Kratiste now Is this Term so novel as never to be brought into our Creed by Scripture Councils or Fathers O how good is it to be humble and not to tower to the top of all Learning denying this phrase to be in Scripture Fathers or Councils when at the very threshold we see one may fall For here the very express Scripture uses the phrase of the Apostles being in the Person of Christ and forgiving an offending Brother in the Person of Christ And so I hope we shall all learn to forgive one another and not to rebuke with immoderate strains as our Rebuker hath very unwarrantably done in charging the Doctor with wild monstrous Sense and Apocryphal Phrases when he speaks the Apostle Paul's Language §. LXXVI I hope you will allow the Apostle to bring this Term of our sustaining Christ's person into our Credenda or Things to be believed though the Doctor whom for it you charge with Antinomian Heresie may not use the word without a severe Lash Is this to learn of our Lord Jesus who would excuse his Disciples under failings and not presently bring them to the block much less would he tax them with a wild monstrous Sense of Things when they spake only the Sense of the Scriptures But why this Expression should be Heresie in the Doctor though Orthodox in the Apostle I can quickly tell It being I reckon from his having some Mens persons in admiration Our Kratiste having some time since prest hard on the Conscience of Mr. Williams he is now raising up his Reputation which he might suppose this a proper way for by loading the Doctor with the Title of a Dreggy Apocryphal Heretick because Mr. Williams had written so much against him in his Gospel-Truth stated and so the Rebuker here seconding Mr. Williams in aspersing the Doctor would redintegrate the said Mr. Williams into the good esteem of those who had occasion given them for low Thoughts of him upon account of what the Rebuker had reflected on Now to make him amends if Mr. Williams hath criminated the Doctor the Rebuker must do so also or how can Mr. Williams stand Rectus in Curia or in statu quo with those who had taken some Offence at those Things he was charged with So that Things being thus Mr. Williams being to be redintegrated into publick applause now if Mr. Williams say I deny a Change Kratiste can do no less than say The term of a Change is novel and unintelligible If Mr. Williams say This is Dr. Crisp ' s Error or Mistake Kratiste will exemplifie enlarge and perfect the Crimination and call it Heresie Which how Christian like it is or the contrary I hope the Lord will one day convince him §. LXXVII In Page 51 he offers us a moot Point worthy to be taken notice of thus I would propound a moot Point whether the Socinians who have blasphemously degraded the Person of Christ into a God by Office though a meer Man by Nature or the Antinomians who own him to be a God by Nature yet affirm him to have been a Sinner the greatest of Sinners nay Sinfulness it self do more derogate from the Honour of our Redeemer For Answer This is so far from being a moot Point that it is no point at all unless you can find any of your Antinomians that assert what you here say they affirm You cannot but know your Antinomians own and assert strenuously That the Lord Jesus was ever holy harmless separate from Sin a Lamb without spot in his own person being perfect God and perfect Man nay they
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
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
Penalty of Sin may be inflicted there 's a necessity that the Guilt of Sin be imputed Now to talk of Guilt imputed and not the Fault is Nonsense For what Guilt is there where there is no Fault Did Christ bare Sin and Guilt without Fault Then he bare faultless Sin and faultless Guilt which is ridiculous Well but my Dear Kratiste goes on currently for his Antinomians and saith It 's impossible indeed that we should personally have committed Adam 's Sin or performed that very Obedience which Christ performed but not impossible that the Disobedience of the one or Obedience of the other should be reckoned AS committed and performed by us How doth this agree with his equal Astonishment and Indignation at the horrid Opinion to say That the Fault of Sin was laid upon Christ O! that he would humbly own his hasty heat O! that he might recover himself and return to the Truths he owned in Antisozzo and not call it an horrid Opinion That the Fault was laid on Christ when himself owns the Guilt was lest he exasperate his tart Answerers to call him not only an Ecclesiastical Droll but a Terrae Filius Droll to talk of Guilt without Fault This might possibly occasion that severe Reflection of Fits in the Rebuker not fit to be mentioned but meliora speramus we hope better Things and such as accompany Salvation by his freeing himself from halting in the Point of Christ's Satisfaction which the Reporter chargeth him with §. CIX I proceed to convince if it may please God my Dear Kratiste of his unbenign Temper in his treating the Opposers of Mr. Williams in Pa. 60. O! how unlike are those Passages to any thing we find of our beloved Lord and Master Jesus the meek and lowly who had no Guile in his Mouth and who being reviled reviled not again But so it fares not with the Rebuker who though he was not reviled in the Report yet he Banters and Jeers his Friends that concur not with him in Page 60 with this Expression speaking of his Opposers he saith of them They will make no farther Contest with Mr. Williams I mistake saith the Rebuker but private Whisperings and evil Surmizes and insinuated Slanders and clandestine Reproaches may be multiplyed while Mr. Williams lives O what a dire Charge is here in this climax and constellation of Accusations Here are Whisperings Surmises Slanders and Reproaches and these epethited with being private evil insinuated and clandestine Nay 't is to be feared they will feed upon his Carcase See here what Cannibals he makes all the Gospel-Ministers that cannot that ought not to concur with Mr. Williams his unsound stating of Gospel-Truth May not Men write and plead for the Truth which it is obvious Mr. Williams hath wronged as on that Text Phil. 3.9 but they must be invidiously loaded as above O my Dear Kratiste I beseech the Lord to mollifie your Temper and to give you an humble broken Gospel-Sense of your too much giving way through the Temptation of the Floridness of your Stile to an excess of Carnal Passion in your Rebuke Doth not the blessed Apostle tell us in 2 Tim. 4.2 that his beloved Timothy though but a Young Divine that he should rebuke with all long-suffering How much more is it a Duty for the Elder Divines to exercise long suffering yea all long-suffering in their Rebukes cujus contrarium we see Some talk of having a Commission from all the Systematical Divines as Antisozzo had but I fear you have exceeded that as well as the Apostle's Admonition in your Rebuke to the Report §. CX Are all accounted by the Rebuker as Cannibals that write against Mr. Williams How then shall I escape who put my Mite into the Treasury of pleading for Free Grace Every one hath not a Face of Brass neither doth God say to all Contenders for the Truth as he did to Ezekiel in Ezek. 3.9 As an Adamant harder than a Flint have I made thy Forehead therefore fear them not and must we not therefore plead for Truth for fear of being called Man-Eaters I hope my Dear Kratiste will remember what Antisozzo saith in his Preface That Austin would have every Man that can hold a Pen write against Pelagius that sworn Enemy to free discriminating effectual Grace And if so why may not the Reporter or any Pen-Man write against Mr. Williams and all those Forty Nine Vouchers who declares That a degree of our Gospel-Obedience to a Law that admits Sin doth concur to our Justification quite contrary to the Scripture which saith We are justified freely by his Grace through the Redemption that is in Jesus Are we bound to contend earnestly for the Faith and will you load with multiplyed Sarcasms those that cannot swallow such distastful Morsels as he cuts out Such as this That our being found in Christ Phil. 3.9 is principally meant of being found in our own Gospel-Holiness Than which nothing is a greater misprision of Treason against the Righteousness of Christ imputed to Sinners for their Justification O! that God would shew that such prophane words do eat as doth a Gangreen What bring in our Holiness to sit jigg by joul with Christ's perfect Righteousness And for opposing this shall the Servants of the Lord be accounted Cannibals to feed on Mr. Williams his Flesh §. CXI The next hard word bestowed on Free-Grace maintainers is calling them Bigots nay Bigots that never will forgive That is because they do and must contend for the Truth therefore they are accounted implacable Though I am bound to forgive all Injuries done to my self am I ever bound to suffer the Truth to be invaded and silently to sit down satisfied with it Was not meek Moses in a Transport when Aaron made the Calf yet not implacable Must many whole Churches of our Lord Jesus be called unforgiving Bigots for holding fast the Faith once delivered to the Saints Is not the Spirit to war against Fleshly Principles as long as they war against the Spirit O! that my Dear Kratiste might obtain to descend from his lofty strain and follow our dear Lord who dyed for us leaving us an Example that we should follow his steps in being meek and lowly of Heart and not fly into Astonishment and Indignation for being mildly opposed §. CXII O! how unlike is this treatment of this Rebuker to the treatment our blessed Lord Jesus gave to his Disciples when instead of watching with him when he was under the dreadful conflict in his Agony and instead of praying with him they fell a snoring Did he scour them off as our Rebuker has done No he sweetly gently mildly reproves them with an Excuse The Spirit is willing but the Flesh is weak Nay when they call'd for Fire from Heaven on the Samaritans doth he call them wild Monsters as our Rebuker No but tenderly reproves them Ye know not what Spirit ye are of He doth not cast Fire-brands Arrows and Death at them calling them horrid
his Subscription extends yet far higher and is got near the Third Heavens for to their Commendations of a Reverend Brother and their celebrations of doing Service they add their Supplications with expectations saying Adding our Prayers that these Labours of his may as we hope they will be a means for the reclaiming of those that have been mislead Is not here a plain demonstration of a great abuse put upon his Reader and an open untruth in matter of fact to say that the Subscription was no more than this They judged that he had in all that was material fully and rightly stated the Truths and Errors therein mentioned Was his doing considerable Service to the Church nothing Were their Prayers for the Success of the Book nothing Is this a Faithful Rebuke to a False Report Is it not rather a very False Report of his own Fact What then may be expected of his Report concerning others O how could he say it is NO MORE when 't is visibly three times more Proh Dolor §. CXVII It calls to my mind that dear Equivocation of Saphira to Peter Acts 5. when he ask'd her whether she sold the Field for so much she answered Yea for so much This was not downright for no more Upon this Peter charges her to have tempted the Spirit of the Lord and saith Behold the feet of them that have buried thy Husband Then she fell down strait-way-at his feet and yielded up the ghost There might have been some plea by a Sophister in her behalf he might with an Arminian Wit have said what Saphira said was true she answered Yea for so much so it was but she did not say it was for no more and yet she tempted the Holy Spirit which cost her at least her Natural Life But he must be a Gigantick Sophister that can remove the Block our Rebuker has laid in the way of a true Relater I don't see what Invention can save his Expression from being a solemn Untruth for him to say it was no more when it was much more a great deal and so much more had they subscribed in commendation of Mr. Williams's Book as might well make his Head giddy and turn round to be carried I will not say by what Spirit to so high a Mount yea to the Pinacle of the Temple as to have so many Ministers avouch to the World That he had fully and rightly stated Truths and Errors so as to do considerable Service to the Church of Christ §. CXVIII My Heart is troubled for exposing the Rebuker thus in this particular but how should I be faithful to him in his Remarks or better invalidate his supporting Mr. Williams's Errors if I should not shew what shifts some are driven to that will justifie him or themselves for being his upholder And though this failure be discovered in one accounted a great Master in our Israel yet the Apostle advises that when some Men sin they should be rebuked before all that others may fear 1 Tim. 5.20 When the whole World must be told in Print so great an Untruth 't is necessary they should be undeceived that the Author may retract it and own himself to have erred The Lord grant we may all learn by this fall to fear and tremble lest being left by the Spirit of God when we go to vindicate what we ought not we fall before all O that my Dear Kratiste might here see the fruit of a towring Spirit §. CXIX I would gladly contrive some Figure in speaking or writing to salve the Veracity of the Faithful Rebuke in saying the Subscription was no more when in Truth it was abundantly more I can find nothing but a far stretch'd Synecdoche of a part for the whole will do the feat and so I may say it was no more that is no more to be owned to the World when we see how many Exceptions are against the Book we subscribed to So a Man that owes him 100 l. may come to him and say Sir I have brought you 20 l. and I owe you no more How no more than 20 l. is not here your Bond for 100 l. That 's true but I owe you no more but 20 l. because I intend to pay you no more So the Subscription was no more because we intend now to own no more But if his Apocryphal Tobias had been guilty of making such Figures he would have been branded justly with a wild monstrous Sense of Change of Persons But my Kratiste may possibly be excused for haste and I wish this were the greatest Fault in his Rebuke §. CXX One word to the trite and tart Conclusion he saith If these contenders go on to exact so much and yield so little for the sake of Vnion they sell their own Innocency and the Churches Peace for nothing This is smart and quick pretty biting for a Conclusion What nothing less than selling Innocency for nothing and Peace for nothing Is the Truth nothing Half an Eye may see that 't is Truth is contended for When Hezekiah had a Sentence of Death sent him his Answer was Isa 39.8 Good is the Word of the Lord for there shall be Peace and Truth in my days He was not for a pretended Union and a formal Peace without the great Pillar of Truth to support the Building Do not the Papists argue at the same rate for Peace They are all for submitting to the dictates of their Antichristian State for the sake of Peace and Unity but the Apostle exhorts to contend for the Faith and saith We gave not place no not for an hour that the TRVTH of the Gospel might continue When the Truth is opposed oppugned undermined by bringing in Evangelical Obedience to a Law that aâ—ows some Sin and this Obedience of ours to have some share in our acceptance with God and when the vindicating the Truth shall shake the Foundations of a patch'd up Peace we are not long to question which is to be preferred the holding fast the Truth or keeping such a Peace But how can contending for the Truth be said to sell Peace for nothing Is the Change of Persons between us and Christ nothing whereby he was made Sin for us and we the Righteousness of God in him I think this is something though Mr. Williams once absolutely denyed it Is the bringing in a New Law that admits of Sin in our Obedience nothing Is denying that Christ suffered the Idem of the Law for us nothing Is Mr. Williams's denying our Redemption in a way of Justice nothing As he does Fol. 15 of his Man made Righteous I suppose those that see the Infinite Concernment of their Souls in these Points will say they are something yea Things of more value than the Peace that all the Plenipotentiaries made at Ryswick for that Peace is but finite but these Truths are of infinite duration The Wise Man bids us buy the Truth and sell it not And if not sell it at all then not for Peace
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
of God O these severe great tremendous Things How should we revere them §. CXXVII This I find ingeniously and fully answered by Dr. Chancy who asks Mr. Williams What difference there is between God's wrathful Indignation as Mr. Williams owns and to be as it were abhorred of God as Dr. Crisp mentions But that I may more fully clear this from being a dangerous Notion of Dr. Crisp's I have recourse to the Scriptures of the Old Testament in the Original to see what is there said of Christ's being under the Father's Displeasure and there I find in Terminis that our Lord Jesus Christ is spoken of as abhorred of God when made a Curse for us bearing our Sins and made Sin The place is plain in Psal 89.38 there 't is said Thou hast cast off and abhorred thou hast been wrath with thine anointed And who is this anointed one whom the Lord did cast off and abhor and was wrath with but our blessed Lord Jesus So the whole Psalm shews especially the 36th Verse His Seed shall endure for ever and Verse 51 Thine enemies have reproached the footsteps of thine anointed And that these Reproaches are those that Christ bore compare Psal 69.9 with Rom. 15.3 The Reproaches of them that reproached thee fell upon me saith Christ Hence 't is plain that these are the words of our Lord Jesus to his Father Thou hast cast off and abhorred The words are severe in the Hebrew ve attah zanashta and thou hast eloyned or cast me far away vat-timeas and thou hast reprobated so arius montanus at tu elongasti reprobasti Here he makes the word go higher than our Translators render it he renders it Thou hast reprobated thine anointed thy Messiah whereas our Translators do rather mollifie than exasperate the word timeas and say Thou hast aborred This word timeas comes from maas in other Scriptures by the due weighing whereof we may the better understand and so be the more affected with the dreadful Sufferings of our Lord Jesus and so love him the more for his being abhorred of the Father as he was made Sin and a Curse for us while at the same time he was in his own Person the Holy Spotless Beloved â—lessed Son of God §. CXXVIII As to this word maas used in Psal 89 of Christ we find it used in Lev. 26.13 God speaking of the reason of his forsaking Israel saith it is be-misâ—pata i maasu because they despised my Judgments so we render it but Montanus renders it strictly thus In Juditiis meis reprobaverunt against my Judgments they had reprobated The same Reprobation Job makes on himself when he considered his former Passion and saith Job 42.6 Wherefore I abhor my self yal cen emeas idcirco reprobabo therefore I reprobate my self So that in strictness the Original Text with Montanus is That God did account the Lord Jesus as one that he had reprobated for a Season in Psal 89 38. For saith our Lord attah zanachta vat-timeas thou hast cast far away and thou hast reprobated And surely Christ Jesus who felt the Bruises of God the Pains of Hell that caught hold of him when our Sins were on him when he cried yea skreemed out upon the Cross My God my God why hast thou forsaken me Surely he could best tell how to express himself as he did in that place Thou hast cast off and abhorred or reprobated §. CXXIX So again in Lev. 26.44 God in his infinite Mercy saith of his beloved People Israel When they are in the Land of their Enemies I will not abhor them loa meastem non reprobavi I will not reprobate them O wonderful Love and Grace Though our Lord Jesus said Reprobasti concerning himself thou hast reprobated me Yet God saith of his Israel now in strange Lands non reprobavi eos I have not reprobated them As much as to say Therefore was our Dear Jesus reprobated in that Sense that we his People might not be reprobated for ever For which to him be everlasting Praise §. CXXX The same word is in Psal 78.15 imeas meod be-israel we render He greatly abhorred Israel Montanus Et reprobavis valde in Israel which is And he reprobated exceedingly against Israel And though our Translators have been very shy of rendring that word maas for reprobating yet in Jer. 6.30 there they take the word as Montanus doth for Reprobation in that place the Hebrew is ceseph nimas karen la hem which in Montanus is Argentum reprobatum vocarunt eis Silver Reprobate they shall call them and we have it translated so word for word almost Reprobate Silver shall Men call them and if nimas is Reprobate here 't is the same when our Lord Jesus uses the word of himself Psal 89.38 where he calls himself as abhorred of God Thus we have full Testimony of the high Displeasure of the Father against his beloved Son as to Manifestation when he as our Surety had our Sins laid on him §. CXXXI But Montanus his Version of maas which we translate abhorred being but one Witness for so great a word and thing and by the Mouth of two Witnesses every Truth being to be confirmed I therefore for the better ascertaining the Sense of that word which so fully proves the Father's displeasure against Christ I turned to the word maas in the Incomparably Learned and Laborious Dr Edmund Castle 's Polyglot Lexicon of the seven Oriental Languages of which my Dear Kratiste I am sure had one given him to see what Collections he hath made on that word it being of infinite Consequence to see and know what our Lord Jesus suffered for us most of which Sufferings being contained in that word maas abhorred of the Father This I thought the more worthy of diligent inquiry into that we seeing its import might the more admire and adore the Infinite Love of the Father so to treat his well beloved his only begotten Son and the equally Infinite Love of this blessed Son of God manifested in his spontaneous free willing accepting and undergoing that dreadful Punishment from the Hand of his Father for us so as thereupon to skreem out upon the Cross My God my God why hast thou â—oâ—saken me In turning to which word maas there I find these rendrings following given to it maas saith Dr. Castle upon it signifies Sprevit Respuit reprobavit abjecit aspernatus Aversatus est All dreadful words to be attributed by our Lord Jesus to himself as he doth that maas in Psal 89.38 saying to God ve-attah timeas which according to Dr. Castle is and thou hast reprobated and thou hast been averse against me or thou hast spued me out or thou hast cast me away Thus was our Blessed Lord under the Father's Wrath for our Sins when it pleased the Father to Bruise him that by his Stripes we might be healed O was ever Love like this God-like Love of our Lord to bear this for us For which to him be Honour Glory and Praise
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