With his Stripes we are healed and sundry other places Nay to suppose any Degree of Suffering on Christ and not our Sins laid on Christ even though in the Doctor 's Sence would overturn the whole Christian Religion and justifie the Socinians Testimonies The Assemblies Lesser Catechism Q. Wherein did Christ's Humiliation consist A. In his being Born and that in a low Condition made under the Law undergoing the Miseries of this Life the Wrath of God and the cursed Death of the Cross in being buried and continuing under the Power of Death for a time Thou seest Christ's Incarnation or being Born and several other things before Christ's Crucifixion are parts of his Humiliation The Ground of the Doctor 's Mistake Because the hidings of God's Face and especially the dying Sacrifice of Christ did so compleat and finish the Work of Satisfaction as the principal parts thereof therefore he thinks our Sins were not laid on Christ till then CHAP. VI. Of God's Separation from and Abhorrence of Christ while our Sins lay upon him Truth THough God testified his threatned Indignation against Sin in the awful Sufferings of Christ's Soul and Body in his Agony and suspended those delightful Communications of the Divine Nature to the Humane Nature of Christ as to their wonted Degrees yet God was never separated from Christ much less during his Body's lying in the Grave neither was the Father ever displeased with Christ and far less did he abhor him because of the Filthiness of Sin upon him Errour Christ was on the account of the Filthiness of Sins while they lay upon him separated from God odious to him and even the Object of God's Abhorrence and this to the time of his Resurrection Proved that this is Dr. Crisp 's Opinion He saith P. 294. Nay from this I affirm as Christ did bear our Iniquity so Christ for that Iniquity was separated from God and God was here separated from Christ or else Christ spake untruth P. 295. The Doctor puts an Objection It may be this for saking was but for a little time He saith To this I answer it was as long as Sin was upon him had not Christ breathed out the Sins of Men that were upon him he had never seen God again he having taken Sin upon him he must unload himself of Sin before he can be brought near to God c. There was a Separation and Forsaking when Christ died but at his Rising there was a Meeting again a kind of renewing his Sonship P. 408. It is a higher Expression of Love that Christ should bear the Sins of Men than that he should be given to die for Men c. Affliction is not contrary to the Nature of God God can smile upon Persons when they are under the greatest Scorn c. But where the Lord doth charge any Sin the Lord hath an Abhorrence there P. 379 380. He shews That Christ to be a Scorn yea for God to make him suffer the most accursed Death of the Cross is far less than to make him sin because all this may agree to the Nature of God but Iniquity is the hatefullest thing in the World to God where Iniquity is found a Toad is not so odious nor ugly to Man as that Person is in the Sight of God P. 180. All that Filthiness and Loathsomeness of our Nature is put upon Christ he stands as it were the Abhorred of the Lord. Wherein the Difference is not 1. It is not whether the Soul of Christ endured the Effects of Gods Wrath against sin and was amazed thereat as well as at the Importance of the Work he was engaged in and the Enemies he was to encounter with and the Sacrifice he was to make c. 2. Nor whether the Divine Nature suspended for a while on the Cross the delightful Communications of it self as to the Degrees it was accustomed to emit to the humane Nature of Christ. These with awe I freely affirm The Real Difference 1. Whether Christ was separated from God This the Doctor affirms and I deny 2. Whether Christ was at any time under God's Abhorrency or odious to him because under the Loathsomeness of Sin This the Doctor affirms and I deny yea not without Detestation 3. Whether Christ was thus on the account of the Filthiness of Sin upon him separated from and under the Abhorrency of the Father during his lying in the Grave This the Doctor affirms and I deny it of that time and any other or else it would be true for the whole time of his Humiliation The Truth Confirmed 1. This Separation was impossible because of the Union between the Divine and Humane Nature of Christ in one Person This Union could not be dissolved nor could all Communications of Comfort or Strength from the Divine Nature be interrupted while the Union remained Yea the Humane Nature of Christ had never a personal Subsistence of its own but was assumed by the eternal Word the second Person of one Essence with the Father 2. The Father had promised constant Supports to Christ in the whole of his Undertakings and Sufferings and his comfortable Presence with him Isa. 42. 1 4 6. Isa. 50. 7 8 9. 3. The Doctor of all Men had least reason to assert this Separation when he had so exceeded in telling us P. 379. That the Divine Nature is a kind of Soul to the Humanity consisting of Soul and Body and is the Form and Strength of both c. The God-head gives Life to Christ and so all the Sufficiency to bear Iniquity proceeds from the Divine Nature of Christ. And P. 378. Should Iniquity be laid on the Humane Nature and the Divine Nature not support the Humane Nature it would have sunk under sin Reader is it not strange that after this the Doctor should affirm a Separation and that for all the time when Iniquity was upon Christ 4. The Lord Jesus could not be abhorred or odious to God for in him God was always well pleased Isa. 42. 1. Mat. 17. 5. He was now yielding the highest Act of Obedience and so there was at least no cause of Offence yea God loved him for this John 10. 17 18. the Person of the Son was always Gods Delight from Eternity to Eternity Prov. 8. 30. and could not but be so Christ must have been as odious to himself as to the Father for he is of the same Holy Essence Reader How horrid a sound must it have to a Christian Ear to say A Christ odious to God abhorred by the Father and that because he was a loathsome a detestable an abominable and filthy sinner for a time This Point carries that Aspect that from Regards for the Doctor I will not insist on it nor its necessary Consequences and yet upon this depend many of his Positions 5. Christ could not be thus separated from and be as it were the Abhorred of the Lord while his Body lay in the Grave for then his Soul could not be in Paradise as
is their Father though they resolve against being Separate Men can though God saith they cannot partake of the Table of the Lord and of the Table of Devils 1 Cor. 10. 21. For Union and Communion with Christ be the Heart of the Benefits included in partaking of the Lord's Table Reader Weigh these things and thou canst hardly conceive what Act of God an Union before Faith can be ascribed to It 's not to the Decree for that only resolveth it shall be in future It 's not to God's appointing or Christ's engaging to be a Mediator for thereby he undertook in time to raise a Seed which in the fulness of Time God would gather in one in him Eph. 1. 10. It 's not in Christ's assuming the humane Nature for that admits all Mankind to be united to him as well as the Elect. And what Mr Sterry and others talk of a radical Union with Christ as he is the top Branch or the universal Spirit of the Creation in a Nature distinct from his Divine and Humane it's fordid to such who know of but two Natures in Christ and if granted would not prove the Doctor 's Notion of actual Union TESTIMONIES The Assembly Confess Ca. 26. a. 1. and the Elders at the Savoy Chap. 27. a. 1. affirm That we are united to Jesus Christ by-his Spirit and by Faith A. 5. Only the Elders add We are not thereby made one Person with Christ. The Lesser Catechism hath this Question How doth the Spirit apply to us the Redemption purchased by Christ A. By working Faith in us and thereby uniting us to Christ in our effectual Calling The New England Synod confute this as Errour 37. We are compleatly united to Christ before or without any Faith wrought in us by the Spirit They sum up their Confutation of this in these VVords If there be no Dwelling of Christ in us no coming to him no receiving him no being married to him before and without Faith But the former is true Errour 16. which Boston Church charged Mr. Hutcheson with was That Union to Christ is not by Faith Errour 38. The Synod Confutes is There can be no true closing with Christ in a Promise that hath a Condition expressed Errour 69. Though a Man can prove a gracious VVork in himself and Christ to be the Author of it if thereby he will prove Christ to be his this is but a sandy Foundation He never read Doctor Owen who did not find him as express in this as any Man can be Norton Orthod Evang. P. 291. Union in order of Nature though not of Time followeth Vocation P. 181. Union not without the Act of Faith P. 222. It 's by the Spirit and Faith The Grounds of the Dr's Mistake Because Christ is appointed and given to raise a Body eternally elected thereto therefore he thinks they are this Body before they be raised Because all After-Grace is from Christ as our actual Head therefore he thinks Christ cannot by his Spirit work the first Grace as our designed Head VVhereas the Spirit makes us an Habitation to God Eph. 2. 22. And it 's a strange conceit that Christ can exert no Act of Power on a dead Soul in order to Union but Men must infer that Union prior to it Because the natural Body cannot see without a Head therefore Christ cannot convert a Sinner to bring him into his mystical Body One might better infer the Head cannot see without the Body and the Body sees as much as the Head and the Head sees no better than the Body and so conclude Christ can see nothing till every elect Person be a Member and every Member seeth as well as Christ and the dim Sight of every Member makes the Sight of Christ as blind as his Because Christ received Gifts for the Rebellious that God might dwell among them therefore God dwells among them before those Gifts operate or be communicated to them Whereas the Apostle Eph. 4. 10 11 12. tells us how these Gifts are the Means by which the Elect are converted and made Believers and so come to partake of Union with its peculiar Effects Because from the Parable of the Vine the Gardiner puts the Graff into the Tree before there 's Sap or Fruit therefore he thinks a Man is in Christ before God puts him in Christ by the Spirit and Faith which is the only ingraffing the VVord tells us of besides external Church Privileges Rom. 11. 17 19. I may as well argue a Member of Christ must always do wicked VVorks because the Graff bears always Fruit of its own Kind and not after the Kind of the Stock into which it is ingrafted How sad is it to strain and abuse Parables or Metaphors against the Scope of the Gospel because God condescends to explain some Truths thereby as if all that belongs to the Metaphor teach and prove any Doctrine because that one Point for which the Lord useth it is illustrated thereby VVhat VVork may soon be made by fond People if this be true Because we are chosen in Christ from eternity that is elected to obtain Life by him as Mediator therefore we are one with him before any uniting Bonds Reader I forbear to represent the Nature of this Union as he seems to state it P. 104 105 648 649 615. hoping he meant better than many of his VVords do import but for thy own Good know that upon believing we are made Partakers of Gospel-Benefits we are related to him for all the Advantages which the Metaphors of this Union express He loveth enricheth and honoureth us as a Man doth his Wife He directs rules and quickens us as a Head doth the Members He ministers Grace for Fruit and Exercise as the Root doth to the Branches Yea This Relation he 'll keep undissolved and yet more the very Spirit that his Humane Nature received in Fulness abides in and worketh a Conformity to the Life and Temper of Christ in all his Members which at last he will perfect to the utmost of our Capacity But yet fansie not that we are deified with God or christified with Christ or one natural Person with him as if he had a superangelick Nature which was a sort of a commen Soul or that our distinct Personality shall ever cease with other Notions destructive of God's Government and of all Judgment Beware of confounding God and the Creature or making Christ the Subject of our Graces because he is the Author of them Obj. But you said in the Errour that Men are said to receive Christ against their VVills A. The Doctor tells us Our first receiving of Christ is when Christ comes by the Gift of the Father to a Person while he is in the Stubbornness of his own Heart and the Father doth force open the Spirit of that Person and pours in his Son in spight of the Receiver P. 99. In P. 98. It 's as a Physician poureth Physick down the Patient's Throat and so it works against his Will
saved 5. Nor whether besides these Effects being made ours the very Righteousness of Christ is imputed to true Believers as what was always undertaken and designed for their Salvation and is now effectual to their actual Pardon and Acceptance to Life Yea is pleadable by them as their Security and is as useful to their Happiness as if themselves had done and suffered what Christ did 6. Nor whether Christ by his Righteousness merited and by his Spirit doth renew the Hearts of his Members and will in time so communicate of his Grace to them as that they shall be perfectly holy even without Spot and Blemish 7. Nor whether the Spots and Blemishes remaining in a godly Man do consist with his justified State and shall not cast him out of God's Favours All these I do affirm The real Difference The Difference lies in these Points 1. Whether there be a Change of Person between Christ and the Elect yea or betwixt Christ and Believers This the Doctor affirms and I deny 2. Whether the Mediatorial Righteousness of Christ be subjectively in us This the Doctor affirms and I deny though as it is in Christ I grant it is imputed to the saving Advantages of all his Seed as much as if it were in themselves 3. Whether we are as righteous as Christ is a proper or safe Speech This the Doctor affirms and I deny though I yield that we are for the Sake of his Righteousness delivered from the Guilt of Sin and entitled to Life yea accepted with God against all excluding Bars 4. Whether because Christ is perfectly holy can we be said to be perfect in Holiness upon the Account of any Imputation of his Holiness to us or are we so esteemed by God This the Doctor affirms and I deny 5. Whether the Elect Believer before he is perfectly holy is wholly without Spot Filth and Blemish This the Doctor affirms and I deny though I grant that for the Sake of Christ these Spots Blemishes and Filth shall not subject them to the Curse and VVrath of God nor forfeit saving Benefits The Truth Confirmed My designed Brevity prevents Enlargement on so many Points and therefore I shall only glance at each 1. There is not a Change of Person betwixt Christ and the Elect For Christ was the Saviour and never ceased to be so VVe are the Saved and not the Saviours Christ was still the Redeemer and never the Redeemed we are the Redeemed and never the Redeemers Christ was he who by his own Merits forgives us but never was forgiven we are forgiven and never had Merits of our own to forgive our selves or others Eph. 5. 25 26 27. It 's prophane Arrogance for us to pretend to his Prerogatives and it 's Blasphemy to debase him among their Number who were Enemies without Strength and Sinners for whom he was the dying Sacrifice Rom. 5. 6 8 10. It 's enough that he reserving the Peculiars of a Redeemer should agree to suffer for our Sins it 's enough that we are pardoned and adopted for his Sake when we deserved endless VVoe and are never capable of making the least Atonement 2. The Mediatorial Righteousness of Christ is not subjectively in us I do not speak now of our inherent Righteousness of which he is not only the Pattern but also is the Cause and VVorker Phil. 3. 9. The Discourse is only of that Righteousness which belongs to the Person of Christ on the Account of his fulfilling the Law of his Mediation and his Title to the Rewards promised to him as Mediator for fulfilling that Law which he did to every Iota This Righteousness is accounted to be for us and to deliver all the Elect was the end of all his Undertakings Nevertheless it is not subjectively in us because 1. It is inconsistent with the Nature of Gospel-Imputation To impute to one what is suffered by another is to esteem the one undertaken for in the Sufferings of the other and to deal with him as if himself had suffered the same things yea and had never deserved to suffer but it is not to judge that he did in his own Person suffer for that were false and a Derogation to the Honour of him who endured the Sufferings especially if he freely suffered in another's Room and for his Advantage as our Lord did Heb. 9. 15. Gal. 1. 4. Much less is Imputation an Infusion of Christ's Righteousness into us or a Putting it subjectively in us 2. The Soul in all Actings of Faith on Christ's Righteousness ought to look at this Righteousness as in Christ and not in himself who believeth 2 Pet. 1. 1. 1 Joh. 2. 12. VVould it not be strange Language to say I trust for new Pardon or Comfort to the Righteousness that was once in Christ but is now in me in me is the meritorious Cause of my Pardon In me is the Fountain to which I must look for VVashing and Healing not as it is in Christ to whom I am united but as it inheres in me as the immediate Subject of it But the Gospel directs to look to him and be saved Isa. 45. 22. Faith owns the Foundation of our Plea to be in Christ from whom are derived to us that Pardon and Right to Life which are the Effects of his Righteousness For this we are justified for that Righteousness which is in Christ we are acquitted and adopted The efficient Merit is in him the Effect of the judicial Absolution for that Merit is in us The Righteousness is still in Christ for the Sake whereof we are absolved or justified God hath for Christ's Sake forgiven us but not for the Sake of what is in our selves Eph. 4. 32. Had not he obeyed and suffered for us we could not have been absolved for the Sake of his Obedience and Sufferings And now being absolved or made righteous in a Law Sence we have as much Matter of glorying in him as absolved acquitted Sinners can have VVe are justified by his Righteousness that is for that we are forgiven and also entitled to Life which we had forfeited our selves but we are not made Innocent nor so esteemed we are not accounted them who made the Atonement VVe still take hold of or acknowledge and approve with Reliance on and Submission to the Terms of its Application of Christ's Righteousness that we by it may be forgiven and this is our Blessedness Rom. 4. 7. and our Gospel-Righteousness which all such refuse who reject redeeming Love from a Conceit of their own Merits or refuse the Terms of the Gospel which by the Promise do make us capable of being justified and saved for the Merits of Christ. Yet these still remain his Merits though thus beneficial to us in their Application as the procuring Cause of all our Good 3. If the Mediatorial Righteousness be subjectively in us we must grant all those Absurdities which the Enemies of Gospel-Imputation object and the Orthodox deny If it be in us then we may be as truly
fear it before we commit it though not after Why should Saints desire Heaven to be rid of Sin Can that be a small Mischief that dishonoureth God reproacheth the Name of Christ grieves the Spirit pleases the Devil offends the Good hardens the Wicked puts the tender Heart on Mourning for it in it self yea in others Psal. 119. 136. If Sin be no hurt Grace and Holiness as the Contraries to it are not Good nothing is a Blessing as a Prevention of it Where shall I stop Yet each of these refer to the Sins of God's own People and some of them more affect their Sins than the Sins of other Men. 2. There 's great Hurt befalls God's People for committing Sin Doth not God hide his Face the Spirit abate its Influences Is not the Conscience oft seared the Heart oft less capable of Impressions by the VVord the Soul streightned in Duty great Decays in Grace and Vigour too oft never recovered this side the Grave Many are rendred incapable of Service by Reproach for Sin or by Poverty Diseases c. VVho hath not found by Sin what he must call Hurt VVhat Pains Loss of Friends Ruine on Estates Blasts on Undertakings Are VVars Plagues Fire Removal of Ordinances Famine cursed Relations c. no Hurt Sure so many will not be proselyted to this Opinion as to Transubstantiation But what can be offered for it Obj. God will order all this for the good of a Believer therefore none of these hurt him 1. A. I do not know where God hath promised ThatSin shall do us good and in its Nature it hath no aptness to Good and the best Good it can do is to prevent it self Rom. 8. 28. saith All things shall work together for good c. But it speaks of Sufferings for Christ not Sins against him and though God should over-master it to some Concurrence for Good yet it were a greater Mercy to receive that same Good by other Means 2. A. Though Sins or corrective Afflictions may be ruled to do us good yet that doth not hinder but that they do us hurt This may be evinced not only because it were a greater Mercy to have that Good another way which but for Sin we should not miss of But also 1. VVhatever God threatens to inflict that thereby he may dissuade from Sin must needs be a Hurt or Damage It is not a Threatning if it include no harm and it 's a Reproach to our God in his Government to think otherwise VVhat confounding of Promises and Threats would it inferr Doth not God intend to awe Men with some Hurt when he saith Rev. 2. 5. Remember c. or I will remove thy Candlestick out of its Place and was this no hurt when it befell them I might instance a thousand Places of this kind 2. Saints with God's Approbation bewail and deprecate Sins and Punishments for Sins as a real Hurt Why hast thou hardned our Hearts from thy Fear c. Isa. 63. 17. For the Hurt of the Daughter of my People I am black astonishment hath taken hold on me Jer. 8. 21. The Book of Lamentations Haman's David's Moans are forgotten Read Pauls Complaints of himself and others 3. God himself accounts these things to hurt his People for he calls it Patience and Long-suffering in him to forbear inflicting them He oft declares his Pity of his People when under them and a ceasing to Pity when he inflicts them Isa. 63. 9. Joel 2. 8. Jer. 13 4. The Removal of these he declares to be an Act of Mercy and Goodness Read the Prophets and you 'll find what Terms he gives these viz. Wounding Smiting Spoiling c. He oft testifieth against Insensibleness of these as evil and afflictive things and threatens to encrease them to beget a duer sence of Sin and Judgments Sure I need not add That Mercies opposite to these are Blessings and promised as such all the good in Repentance argues the Hurt we get by Sin and by the Effects of it If these things will not prove Sin brings hurt we must declare Patience in Saints to be no Grace or find a new Description of what is a Hurt in this VVorld The Doctor indeed calls us to this when Sin is made so innocent and present with-holdings of more Grace from us is a Mercy as he affirms P. 541. Let me add that by Sin a Saint's degrees of Glory may be diminished in another VVorld for sowing sparingly he shall reap sparingly and he therefore that shall break one of the least of these Commandements and shall teach Men so he shall be called least in the Kingdom of Heaven Mat. 5. 19. That 's unprofitable for you Heb. 13. 17. TESTIMONIES The Assembly and Cong Elders chap. 19. a. 6 tell us The Threatnings of the Law are of use to the Regenerate to shew what even their Sins deserve and what Afflictions in this Life they may expect for them although freed from the Curse threatned in the Law Chap. 18. a. 4 True Believers may have the Assurance of Salvation divers ways shaken and diminished c. by falling into some special Sin which woundeth the Conscience and grieveth the Spirit by some vehement Temptation by God's withdrawing the Light of his Countenance Chap. 17. a. 3. Saints may fall into grievous Sins and for a time continue therein whereby they incurr God's Displeasure and grieve his Holy Spirit come to be deprived of some measure of their Graces and Comforts have their Hearts hardened and their Consciences wounded hurt and scandalize others and bring temporal Judgments on themselves Turretin tells us Instit. Theol. par 2. p. 650. That a Believer falling into gross Crimes incurreth the Fatherly Indignation of God loseth a present Meetness for Glory contracts damning Guilt So that if he remain Impenitent in that State he ought to conclude himself liable to Death and certain to perish except he return Do not Divines generally conclude That if David had not repented of his gross Sins he fell into he had perished Dr. Owen as much discovers the hurt of Sins to Believers as most Men do See Mr. A. Burgess of Justification lib. 1. from 240. to 245. The Grounds of the Doctor 's Mistake Because there is no Eternal Condemnation lies against a Believer therefore there is no penal Present Affliction upon a Believer Whereas there 's much hurt below Hell and and that it is not Hell that follows the Sin of a Believer is not from the Innocency of Sin but the Grace of God that brings him to Repentance and Faith in Christ for Remission Because all Sufferings for Christ work for Good therefore all Sins against Christ can do no Harm But allow that Sins and Sufferings for Sin were included then thus it reasoneth Because God can and doth over-rule these to some good at last therefore they do no harm in the mean while nor in any degree Because a Believer is freed from the damning Curse of the Law therefore no Gospel-Threatning
loved Rev. 3. 19. Was not that for Sin which you find 1 Cor. 11. 30. For this cause many are weak and sickly among you and many sleep What meaneth God when he saith he 'll be Sanctified in his offending Children He cannot hide his Face for Sin nor abate his gracious Influences for Sin and not shew Displeasure for Sin against the Offenders whom he so deserts How wickedly have most pious Persons been employed while they have humbly owned their Sins to be the cause of God's Withdraws and Corrections if what I assert be not a Truth And how strange such Texts You only have I known of all the Families of the Earth and therefore I will punish you for your Iniquities Amos 3. 2. Now who dare tell God Lyes to his Face c. TESTIMONIES You have seen the Assembly and Elders in the Savoy positively assert this Truth in my last Chapter which again consult And large Catech. Q How doth Christ execute the Office of a King Ans. among other things I Rewarding their Obedience and Correcting his People for their Sins The Provincial Synod of London p. 16. recite as one of the dangerous Errours of that day That God doth not chastize any of his Children for Sin nor is it for the Sins of God's People the Land is punished The Grounds of the Doctor 's Mistake Because God laid on our Sins on Christ to make Atonement for the Forgiveness of the Elect when they repent therefore God cannot be offended with the Elect for them before they repent Because God doth not hate the Believer as an unreconciled God when he sins therefore he is not at all displeased with him because of the grossest Sins Because the Refiner is not angry with his Gold which never could offend him when he casts it into the Fire therefore a holy God is no way angry with rational Offenders when he corrects them for their Reformation Because God will not hate a Believer so as to damn him therefore he cannot be angry with his People so as Fatherly to chastize them Because God afflicts from Sin therefore he doth not also afflict for Sin as if he could not rebuke for what is past if he resolve not against their amendment for time to come It seems also that the Doctor was led into his Opinion by not considering that Anger or Displeasure be not Passions in God but a Will of Correcting and are denominated from the kinds and degrees of Corrections CHAP. XIX Of the Beauty of sincere Holiness TRUTH THough the present sincere Holiness of Believers be not perfect according to the Precepts of the Word nor Valuable by the Sanction of the Law of Innocency nor any Atonement for our Defects and we still need Forgiveness and the Merits of Christ for Acceptance thereof yet as far as it prevails it 's lovely in it self and pleasing to God and is not dung or filth ERROUR The greatest Holiness in Believers though wrought in them by the Holy Ghost is mere Dung Rottenness and Filthiness as in them Proved that this is Doctor Crisp 's Opinion P. 232. Know that the motions and assistance of the Spirit be pure holy and without scum in the Spring to wit it self yet by that time these Motions and Assistances have passed through the channels of our Hearts and been mixed with our manifold Corruptions in doing even the whole Work becomes polluted and filthy our filthiness alters the property of the pure motions of Christ's Spirit c. As one drop of Poyson injected into the rarest Cordial makes the whole and every drop of the whole Mortal so that except the best of our Works can pass through us without the least touch or mixture of any Defect or Pollution it cannot but be Dung c. And whereas it may seem harsh that even what is the Spirit 's must be involved within that which is a Man 's own under the general Notion of Dung Know that it once being mixed with our filth ceaseth to be the Spirit 's and becomes our own It was the Spirit 's when injected but our Flesh being like the Viper's Stomach turns the wholsomest Food into Poyson or like an ulcerous Tumour that turns the purest Spirits and soundest Flesh into rottenness And some of this ulcerous Flesh remains in the best Saints on Earth and mingles it self in the best service and so turns the whole into its own nature P. 414. All our Righteousness are filthy full of menstruosity the highest kind of filthiness Do not say he meaneth that our gracious Actings are too imperfect to be the Righteousness for which we are Justified No he must intend more for that would not make them Dung or Rottenness and cease to be the Spirit 's it would only argue they are Imperfect c. He hath abundance of such terms to make Holiness vile as before he said much to render Sin innocent to the Elect. Wherein the Difference is not 1. It is not Whether the Holiness or best Acts of a Saint be such or so perfect as to atone for his Sin or procure a state of Pardon 2. Nor whether our Holiness can make us accepted with God without Christ. 3. Nor whether the holiest Action of the holiest Saint is such as not to need forgiveness 4. Nor whether by the Sanction of the Law of Innocency Sincere Holiness could be accounted Holiness All these I deny and the last because nothing but perfect conformity to the Precept was Holiness whereas the Gospel-Grace makes a great difference between True Holiness though Imperfect and what 's formally Wickedness between sincere Love and Enmity sincere Faith and utter Unbelief The real Difference 1. Whether the sincere Holiness of a Believer's Heart and Actions be really Dung and Rottenness This the Doctor affirms and I deny yet I own we should so esteem it is compared with Christ as meritorious of Justification 2. Whether sincere Holiness as far as it prevails in our Hearts and Actings be truly lovely in it self and pleasing to God according to the Grace of the Gospel and is not Dung. This I affirm and the Doctor denies The Truth confirmed Consider That whatever is spoken of Holiness in any mere Man on Earth since the Fall is spoken of Sincere Holiness for Perfect Holiness none had I have room but to expostulate this Matter Is that Dung which is the effect of Regeneration in the Soul and Actings Is that Dung which is so often honoured with the Name of the Spirit it self and called the Spirit of Love Prayer c. I not that more lovely which is called the Divine Nature 2 Pet. 1. 4. How aimable must that be which is the New Man after God's Image Eph. 4. 24. The New Heart Ezek. 18. 31. The Law of God in the Heart and the Grace of God Are those Works Dung to which we are created in Christ Jesus Eph. 2. 10. and enabled by the Spirit Or is that Filthiness which renders Saints the Excellent of the
any holy Qualification or Endeavour Proved that this is Dr. Crisp 's Opinion Page 159. The more the Light and Glory of he Gospel shineth in the true Intention of God tohis People the more should they have Joy and Gladness Why may not then a Believer say The Lord hath been bountiful to me God hath done every thing in Christ and taken away all things that can disturb my Peace and Comfort P. 186. Here is first Deliverance then Service is the Fruit of Deliverance not Deliverance the Fruit of Service The Tenour of the Law runs thus First do then live The Gospel saith First live then do c. Do not think God gives Christ upon Condition P. 554. Man will be mincing of this Truth and tell you if you will keep close to God and if you refrain from Sin especially from gross Sins God will love you and then you may apply these and these Promises unto your selves but God speaks plainly before they had done Good or Evil Jacob have I loved the Grace of God is passed over to Men as they are ungodly c. This is the Grace of God revealed and he hath exhibited it thus freely to Men Hath the Lord given us Commission to preach this Gospel P. 124. The Free-man of Christ hath this Freedom Christ doth all his Work for him as well as in him c. Christ doth all for them that God requires to be done See more in the next Chapter But most of these Heads I have proved to be his Opinion in several Chapters at large Wherein the Difference is not 1. It is not whether we must reveal Christ in his Person Natures Offices Sufferings Intercession and whatever describes his Glory Suitableness Use c. 2. Nor that we must teach that Christ hath purchased all saving Benefits and that Men must look to him as the Author of Salvation and Giver of that Grace whereby we obey the Terms of Life 3. Nor that we must declare the free Grace of God in giving his Son for us and his Spirit to call us and all Benefits we do receive on our Obedience to that Call 4. Nor that we must describe Salvation in all the Parts of it for the Comfort of Saints and Persuading of Sinners 5. Nor that we must make Offers of Christ and his Benefits to the worst of Sinners on Gospel-Terms assuring them nothing shall hinder their happiness by him but their refusal to accept of him in all his Offices 6. Nor whether we should inform them that God hath elected a certain Number whose Obedience to the Terms of Life our Lord hath undertaken for and so the Gospel shall not be in vain to all But yet that the Case of no Hearer is made so desperate by this Election of some as that if he do repent and believe he shall not be saved for God will judge all of us by his revealed Will and not by his Decrees 7. Nor That we must teach the best Man to renounce all the Grace he hath and Good he performs as if being the least Atonement for Sin or least Purchase of Life or any Addition of Merit to a Christ or sharing in what is peculiar to him All these I affirm The Real Difference 1. Whether the Gospel requires any Grace or Duty in order to our actual Interest in saving Benefits This the Doctor denies and I affirm and have proved in several Chapters 2. Whether it 's Gospel-Preaching to tell Men that they had the same Interest in Christ Pardon and Life while most wicked as any godly Man hath and that their Happiness doth not at all depend on what Grace they act or sin they commit This the Doctor affirms and I deny being assured whoever preacheth thus opposeth the Gospel of Christ and the plain Truth as I have proved at large Chap. 1. 3 4 7 8 10 11 12 13 15. 3. Whether Christ doth do all for a Believer that God requires of a Believer This the Doctor affirms and I deny though I grant he works all in us or enables us to do what God requires 4. Whether the main Scope of Gospel-preaching is in Christ's Name to perswade and with Authority require Sinners to seek and act those Graces which saving Benefits are promised to assuring them of Salvation if they comply and declaring that it is impossible they can be saved yea that their Condemnation shall be aggravated if they refuse This I affirm and the Doctor Denies The Truth Confirmed 1. Christ doth not do all for a Believer as well as in him He doth not repent for us nor obey the Gospel Terms for us nor accept of or rely on himself as a Saviour for us He never is said to do so we are enabled and required to do these as our own personal Acts or perish It is impossible Christ should do these things as being inconsistent with his Person Can he change his Mind come to himself and turn to God whom he had left alter his Purposes and reform his Life all which are included in Repenting Christ will save none meerly as Christ but as Christ believed on Joh. 6. 52 53 54. Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you Whoso eateth my Flesh and drinketh my Blood hath eternal Life But can Christ thus eat his own Flesh Doth he mean If I be not thus fed on by Men they shall dye That is If I do not feed on my self Christ will be saved for them while themselves are damned who trust to let Christ believe for them whiles they continue in Unbelief He doth all for us which belongs to him as Redeemer but we must do all in his Strength which he requires of the Redeemed 2. Gospel-preaching is what I have described and because the most Exception will lye against what I have said of the Conditional Proposals of Benefits on Terms of Duty I shall prove that it 's Gospel-preaching to call Men to believe and repent and tell them if they do so God will for Christ's Sake forgive them if they do not so their Sin will remain And also to perswade them to love fear and obey God in true Holiness when in a State of Pardon and profess the Faith And if they persevere in doing so they shall be saved by Christ and if they do the contrary they shall be miserable I have proved that these are Gospel-Truths and therefore to preach them is to preach the Gospel Some one part of the Gospel being Gospel doth not argue that other Parts are not so too But I shall annex a few more Reasons 1. Thus Christ and his Apostles appointed the Gospel to be preached That the Spirit of Christ thus directed the Prophets in the Old Testament to preach none can deny that use to read the Bible Christ on Earth prescribed this way Mar. 16. 15. And he said unto them Go ye into all the World and preach the Gospel to every Creature he
the Prophets even Isaiah himself yea Christ and his Apostles were all Legal Preachers The Law in this sence is that which Converts Comforts Healeth Saveth c Whatever is spoken in Praise of the Word of the Truth of the Commandments of God and Christ are spoken of the Law in this sence And it is the same with the Gospel as I have proved chap. 20. And they are Enemies to Christ and Souls that disdain to be such Legal Preachers 2. But there is a Legal Preaching which is opposed to the Gospel and this indeed is a Crime the word being used as a Reproach this must be intended if Men understand what they speak of And to that this Chapter refers TRUTH Legal Preaching is to Preach the Law as a Covenant of Innocency or Works or to Preach the Mosaick or Jewish-Covenant of Peculiarity But it is not Legal Preaching to require and persuade to Faith Holiness or Duties by Promises and Threatnings according to the Grace of the Gospel and direct Men to fear and hope accordingly ERROUR Legal Preaching is to call People to act any Grace or do any Duty as a required Means of Salvation or inward Peace or to threaten them with Death or any Affliction to cause Fear if they commit the grossest Sins and backsside and fall away or to promise them any Blessing upon their Obedience to the Commandments of Christ or urge the Threatnings to persuade Sinners to believe and repent Proved that this is Doctor Crisp's Opinion P. 616. If Persons are not united to Christ and do not partake of Justification before they do believe c. then mark what will follow That there will be bringing to life again the Covenant of Works c. Obj. How doth this follow I Answer Thus you must of necessity press upon your selves these Terms or such like I must do that I may have Life in Christ I must believe there is no Life till I do believe Now if their be Believing first then there is Doing before Living P. 561 562. This likewise batters to the ground that way of urging Men to holiness which some hold forth That if Men do not these and these good Works and leave these and these Sins then they must come under the wrath of God c. The Love of God constrains the Faithful and not the Fear of Wrath a sense of being delivered from it not a fear of Wrath to come P. 559 560. Obj. Some will say The Preaching of the Terrours of the Law and the Wrath of God and Damnation and Hell-fire unto Men is a safer way to take Men off from Sin than to preach Gracc and Forgiveness before-hand c. A. I say If we preach Wrath and Damnation we must either make them believe they lyc under the Wrath and that Wrath shall come or we must make them believe that though there be Wrath yet it shall not fall upon them Now if we tell them of Wrath and Damnation and say they are secure from them and they belong not to them to what purpose do we tell them of Wrath we had as good hold our tongues c. And he shews how it 's bringing back the Covenant of Works to tell them that God will be angry with them if they commit Sin or do not such and such Duties Wherein the Difference is not 1. It is not Whether it is Legal Preaching to preach Duties or Holiness as if Men must perfectly believe and obey or they shall unavoidably perish 2. Nor That it 's Legal Preaching to denounce Wrath and Hell as Miseries from which there is no relief by Christ in the way of the Gospel 3. Nor That it is Legal Preaching to press Men to Faith Repentance and other Duties as if they were to be performed in their own strength without the Grace of Christ and Influences of the Spirit 4. Nor That it is Legal Preaching to promise Salvation to any Action if the Performer thereof be Unregenerate Unbelieving and Impenitent 5. Nor That it is too much Legal Preaching to be always pressing the Duties of the Law of Nature but to neglect Preaching Faith in Christ and Repentance Regeneration c. and so to neglect to make the Person Offices Sufferings and Intercession of Christ as also our Relation to him and Dependance on him as Mediatour with other Gospel-Mysteries known to their Hearers 6. Nor That it 's Legal Preaching to preach that our Faith Holiness or Good Works stand in the same place now as Perfect Obedience did under the Law viz. To render the Reward to be of Debt or be the Meritorious Righteousness for which we are Justified 7. Or That it is Legal to preach that our best Obedience doth not deserve Wrath by the Law as a Rule of Misery and Happiness Or That it doth not need Forgiveness or is any Supplement of Christ's Righteousness yea or to neglect to call Men to renounce all in themselves as any Atonement for Sin or Cause of Pardon and to look to Christ as the only Propitiation Purchaser of all our Blessings and Cause of the Acceptance of our Persons and Performances 8. Nor That it is Legal Preaching to omit to urge Men to Obedience by Gospel Motives as what Christ Suffered the Love of God in him the Benefits afforded by him the Helps he vouchsafes the Relations he admits us to and the like 9. Nor That it is Legal to shew Men their Misery and Sinfulness and not to inform them of the Gospel-way of Salvation 10. Nor That it is too Legal to neglect to improve holy Souls to an ingenuous Obedience from Love to God as well as a holy Fear 11. Nor that it is Legal to encourage such Fear as imports a Life of Torment destructive to our Hopes and Joy Or as if every Miscarriage should over-turn Assurance though the dominion of Sin be not justly suspected 12. Nor that it is Legal Preaching to assert Judaism or the Mosaic Pedagogie viz. to press Circumcision Sacrifices a Covenant of Peculiarity Jewish Priesthood Sabbath or an Abuse of the Law in Opposition to Christ our Saviour who is the End of all Types c. All these I affirm These indeed make up that Preaching of the Law which is opposed to Christ to Grace and to the Gospel The real Difference 1. Whether it 's Legal Preaching to require People to Repent and Believe that their Iniquities may be forgiven for Christ's sake This I deny and the Doctor affirms against the scope of the Gospel as I have proved chap. 8. 10 12 20 c. 2. Whether it be Legal Preaching to press Holiness and Gospel Obedience as necessary to the Salvation of a Justified Person This the Doctor affirms and I deny upon Reasons given chap. 8. 13. 17. 3. Whether it be Legal to threaten such Penalties as are short of Damnation against such Offences as are consistent with Sincerity and yet avoidable by serious care and diligence This the Doctor affirms and I deny for which see