the One and yet the most endeared Affection towards the Other But the Secret will manifest it self when thou shalt consider that all this is nothing but a Trial of Skill between the Apocryphal Story of Tobias and the Canonical History of Daniel Now that I may deliver thee from this uneasy posture of Soul I will set before thee the Mystery in a clear Light that so thou mayest be capable of using thy Eyes and therefore know I. That the true Reason of their severe Displeasure conceived against the Third Paper is that it has so clearly and fully born its Testimony against the Antinomians in the Fundamental Article of Iustification And thus it speaks We further declare as to to the special matters in difference concerning Justification That although the express Word of God doth assert the necessity of Regeneration to our entring into the Kingdom of God and requires Repentance that our Sins may be blotted out and Faith in Christ that we may be justified and Holiness of Heart and Life without which we cannot see God Yet that none of these or any Work done by Man or wrought by the Spirit of God in them is under any Denomination whatsoever any part of that Righteousness for the sake or on the account of which God doth pardon justify or accept Sinners or intitle them to Eternal Life That being only the Righteousness of Christ without them imputed to them and received by Faith alone From hence it is most evident that the Brethren have secured the Doctrine of Iustification against the Socinian Papal and Arminian Errors and themselves too from all even the least Suspicion of any Inclination that way with all impartial reasonable and indifferent Persons by the latter Clause Yet the former by which they were willing to give a fair Opportunity to the opposite Party to vindicate themselves from all Jealousy of leaning towards Antinomianism is the unpardonable Sin against Dr. Crisp which shall never be forgiven by the Reporter and his Brother Manuscript if they may carry the Keys of Admission and Exclusion Absolution and Condemnation at their Girdles II. As I have now given the secret Reason of their immortal Pike against the Third Paper so will I gratify the Reader with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or secret Reason of their over-passionate Fondness to the former and that must be wholly ascribed to its Severity upon Mr. Williams And let it be observed that a few hard Words and Censures upon him shall at any time even in their most morose Hours purchase their Good Will and Friendship And this Paper having honoured them herein to the utmost could not fail of insinuating it self into their Favours Mark therefore the Conditions of his Peace and the Terms of being restored to some small degree of Acceptance If therefore Mr. Williams shall concur with us in what we have declared touching the Doctrine of Iustification and in the sense we have given of a Change of Persons between Christ and Believers and of Christ's undertaking the Displeasure of his Father for our Sins and shall give Satisfaction about any thing else that any Brother excepts against in the rest of his Writings agreeably to the abovesaid Articles and Confessions we shall so far acquiesee therein as not to make them the Matter of further publick Contest or Altercation amongst our selves Was ever a poor Creature thus tyed to a Stake to be baited by the English Molossi and every whaffing Whelp that could bark though not bite Must a Man stand in the Pillory all his Days there to be palted with rotten Eggs till they can find no more to throw at him how much more merciful were the Terms put upon the Men of Iabesh-Gilead by Nahash 1 Sam. 11. 2. he would only thrust out their right Eyes but these would cut off his right Hand too And now because the Brethren in their Third Paper exprest more Humanity durst not be so unreasonably cruel but proposed more moderate Terms the Former Paper must be cried up above the Skies and the Latter thrown down to Hell Reader thou shalt pardon me if I exercise thy Patience in making some Remarks upon the Conditions of Mr. Williams his Absolution the rather because they are wiser than to allow any for their own And first I will observe the Conditions required and then the Grace promised upon fulfilling the Conditions § 1. And for the Conditions required The Three former Conditions I will not mention to save time and Paper but the last Condition which is a Complex of many I will a little though gently examine If he shall give Satisfaction about any thing else that any Brother excepts against in the rest of his Writings Now here we have what he must give and then to whom he must give it and then how far he must give Satisfaction 1. What is it they expect Mr. Williams should give Satisfaction But what will satisfy he has given already â—ust and reasonable Satisfaction he has subscribed the Assemblies Confession of Faith he has subscribed the Article of Iustification drawn up by themselves 1692. he has subscribed the Article of Iustification in the Third Paper which satisfies all but Socinians Arminians Papists and Antinomians And must he satisfy them that are resolved nothing shall satisfy These Terms savour too much of Empire over Souls and Dominion over the Consciences and Faith of Men Let them tell him explicitly and plainly what will content them and not vex Men with indefinite unlimited Satisfaction 2. But to whom must he give this Satisfaction why truly to any Brother I wish they had confined their Number to About Twenty Thousand That had given some Possibility at least some little Hope that he might at last have given Satisfaction But to any Brother is really hard For in what Sense must he interpret Brother In a general Sense it may reach all Mankind in a much narrower it may include all Protestants Reformed at least But suppose it extends to none but Independents where there are no Clergy-Brethren nor Lay-Brothers it would find him picking Work for one Ten Years at least But what if these any Brothers should prove weak and injudicious What if cavilling and captious What if proud and imperious Their Character as well as Number would render it next to impossible to satisfy them and what if one will be satisfied and another dissatisfied this will suspend the Performance of the Promise for his Life and I know no way for him to satisfy all but by leaving the World to which I will never advise him least some other should be set up in his Place and Stead with whom to quarrel and of whom to demand Satisfaction and I am not sure but I may be the Man 3. How far must this Satisfaction extend To any thing else excepted against in the rest of his Writings I am glad however this allows no Exceptions against his Thoughts though the Manuscript has adventured upon that too Here 's a wide
Brethren who with him objected against Mr. Williams his Book subscribe 〈◊〉 this Agreement and these Doctrinal Propositions Samuel Annesly Daniel Williams Isaac Chauncy Matth. Barker Edw. Veal Iohn Iames. Stephen Lobb Iohn Howe Vinc. Alsop Geo. Hammond Rich. Mayo Sam. Slater Geo. Griffith Tho. Cole Nath. Mather Rob. Trayle Rich. Tayler Dec. 19. 1692. This expedient was brought to a Meeting of the United Ministers who unanimously expressed their Approbation But for the Preface to these Articles the Articles themselves and the Words of the Approbation I must to avoid tediousness refer you to the Printed Paper § 8. To proceed The Two Sticks are once moâ— made One and the broken Bone being set by a skill Hand we hope will be the stronger not because it wâ— luxated but because it was skilfully restored Thâ— Matters are happily compromised Union and Peace covered and the United Brethren chearfully pursue tâ— great ends of their Union A great Disappointment tâ— gave to the Devil who rejoiced in their Divisions Aâ— now Dear Sir what are your Thoughts Can the â— nemy any more sow his Tares in the Field amongst tâ— good Grain Will not the Brethren hereafter take moâ— care of taking and giving Offences Will they nâ— henceforth watch lest any Root of Bitterness shouâ— spring up and give 'em Trouble I will noe to you few things 1. Here was the result of what Understanding thâ— all had in drawing up these Articles and they thougâ— they had sufficiently fenced their Union against all Invâ—sions from Socinian Arminian and Antinomian Opâ—nions 2. All Objections then made against Mr. Williams hâ— Book are accounted â—or All antecedent Quarrels aâ— buried in the Grave of this Agreement Whatever Coâ—troversies might arise from any thing Mr. Williams haâ— then written are from the Day of the Date hereof fâ—ever shut out of Doors 3. Therefore any new started Debates about Changâ— of Persons or Christ's taking upon him the Person of Sinners are void and of none Effect if Mr. Williams shalâ— hereafter write or preach any thing in Derogation of the subscribed Articles it will oblige him to make satisfaction but for his Book that has received its com-purâ—gation As the Law will not permit Suits to be immortal the Gospel forbids Controversies to be eternal 'T is only the Savage Creature the Hyaena that loves to dig up dead Bodies out of their Graves and none ought to be ambitious of the Woman of Endor's Excellency that she would not let Samuel sleep quietly among the â—ad 9. Notwithstanding the late Re-union the United Brethren soon found there was some Dissatisfaction in 〈◊〉 Breasts of the Reconciled Brethren who gradually â—drew from their Assemblies and common Meetings â— not only so but set up another opposite Meeting â— Neighbouring Place at the very Hour and on the â—e Day that the United Brethren assembled at Dr. Anâ—ey's Some few of them would now and then drop when they had occasion to serve themselves of the â—ion and commonly there was One or Two to spy 〈◊〉 their Liberty whether meerly from their own Inâ—ations or Ordered to that unworthy Imployment their Principals and if they could pick up any thing â—y conceived might be grateful at Pinners-Hall they â—uld not fail to give Advice of it while the poor incent Presbyterians were seriously consulting the Hoâ—â—ur of their Lord and promoting the Interest of Reliâ—â—â—n without respect to Party or Faction Nevertheless the Brethren went on in the way of their â—ty and though they had but slender hopes of retrieâ—g their Brethren to Reason were willing to call them â—pes still rather than to sit down and sink in utter â—espair And therefore not standing on Points of Hoâ—â—ur as if they who first departed without cause should â—st seek to return they were willing rather to imitate â—eir gracious God who first invites the Sinners to Reâ—nt and Turn though the Sons of Adam were first in â—e Revolt They thought it more Glorious to yield in â—der to Peace than to be stiff though in a just War â—here being therefore a Brother yet left of the other â—umber who had not quite fallen off one that had â— excellent Talent in dressing up Creeds and Articles â— was imployed or imployed himself to bring in rude â—raughts of new Articles and they were rude â—â—deed In May 1695. Another Attempt was made for Peaceâ— If peradventure they might recover the Dissenting Breâ—thren into the Bosom of the Union and Articles weâ— framed of different Natures by some of which they eâ—â—deavoured to clear themselves of the least Suspicion 〈◊〉 Arminianism by the others they were desirous the Diâ—senters should purge themselves of all Suspicion of inclâ—â—ning to the Antinomians The Paper then sent to the other Party was as foâ—â—lows WE the United Ministers in and about London coâ—sidering of a way to preserve the Union and preveâ— any mistakes and remove any Prejudices that may arise amoâ—â— us to interrupt the said Union Do declare that we do stâ—â— adhere to the Terms thereof and do still submit our selves 〈◊〉 the Holy Scriptures as the perfect and only Rule of Faith 〈◊〉 Practise And do own the Doctrinal Part of those commoâ— called the Articles of the Church of England or the Confâ—â—sion shorter and larger Catechisms compiled by the Assemâ—â— at Westminster or the Savoy Confession and do Renouâ—â— and Testify against all Opinions and Doctrines dissonant theâ— from As for Instance amongst many others 1. That there is no definite Number of Persons elected frâ— all Eternity whom God will by his appointed Means certaâ—â—ly Save and bring to eternal Life Leaving the rest 〈◊〉 fall under a just Condemnation for their Original and Actâ— Sins especially for their Neglect and Contempt of the Meâ— of Salvation 2. That Christ dyed equally for all Men not intending 〈◊〉 final Salvation of some more than others 3. That Men have it in their own Power by the use of thâ— Natural Faculties of Reason and Will unassisted by the espeâ—â—al Light and Grace of the Holy Ghost to perform all that necessary to Salvation or that his special efficacious Ligâ— and Grace is not necessary to their Conversion Perseveranâ— and final Salvation 4. That any of them whom God hath foreknown predestiâ—ated called effectually according to the purpose of his Grace â—all fall away either totally or so as not to be finally saved 5. That Faith Repentance a Holy Conversation or any Act or Work done by us or wrought by the Spirit of God in â—s are any part of the Righteousness for the sake of which 〈◊〉 on the account whereof God doth justify any Man or intitle â—im to Eternal Life § 10. The United Brethren when they had thus giâ—en their Jealous Brethren this over-abundant Satisfactiâ—n of their Innocence as to any Tincture of Arminianism â—y their subscribing Articles turn'd into all possible â—hapes and Forms did think it Reasonable that the Disâ—enting Brethren should a little answer their Expectation â—lso by a more express Renouncing some
odd Notions which savoured pretty strongly of the other Extreme And it 's an unquestionable Truth that some of them had â—ented such strange Doctrines that it gave Umbrage to â—hem that there might be found among them one or two â—r so that had dipt very deep in those Crispian Heteroâ—â—xies and therefore for a Trial they transmitted to â—hem these Seven following Propositions On the other side we renounce these Doctrines 1. THAT Men are under no Obligation to make use of their Natural Faculties with such external means of Salvation as God affords them praying in hope for his gracious Assistance in order to that blessed End 2. That God hath not made Offers of Grace by Christ 〈◊〉 all within the Sound of the Gospel testifying that whoever believeth shall be saved without excluding any and commanding them to believe accordingly 3. That any are in the Sight of God Iustified or entituled 〈◊〉 Eternal Life before they are effectually Called or while â—hey continue Unregenerate or in Unbelief 4. That any may expect Pardon without Repentance 5. That continued Repentance towards God and Faiâ— in our Lord Iesus and Holiness of Heart and Life are 〈◊〉 in the Nature of the Thing and by the Gospel Constitution â—â—cessary to Salvation 6. That the Moral Law is not of use to unregenerâ— Men to awaken their Consciences to fly from the Wrath come and drive them to Christ or that it is not a Rule Life to them that live under the Gospel as well as others 7. That Believers falling into grievous Sins do not iâ— curr God's displeasure thereby or that they may expect â—â—â—surance otherwise than by the Evidence of those Graces which the Promises of Salvation are made and by the Testâ—â—mony of the Spirit of Adoption witnessing with our Spirâ— that we are the Children of God We have thought it our Duty to bear our Testimony agaiâ— all these erroneous Opinions or any other contrary to the plaâ— Tenour of the Gospel of God And we do further protest â—â—gainst all undermining one another in any matter of Churcâ— Discipline and Government and do heartily desire to maiâ—â—tain Communion with each other according to the Heads Agreement which we have assented to And if any thiâ— hath been done or spoken by any of us through mistake or inaâ—â—vertency that may cause any just Offence to the Prejudice the aforesaid Union we are ready upon better Informatiâ—â— to rectify the same still desiring and resolving mutually Brotherly Forbearance towards one another in any less Points wherein we may differ And now Sir do you and let the impartial World judgâ— whether these Dissenting Brethren did not owe a Satiâ—â—faction to the United Ministers as well as the Uniteâ— Brethren to them and whether there were not moâ—â— pregnant Reasons to suspect some of them inclining 〈◊〉 Antinomianism than they could pretend to Reasons 〈◊〉 suspect any of these Veering towards Arminianisâ— And yet to the Amazement of all considerate Personâ— though the Five first Articles were received the Seveâ— last were wholly rejected I say this further It was not without cogent Reasons â—at the United Brethren after they had given such freâ—uent and incontestible Demonstrations of their Soundâ—ess in the Faith against all Arminian and Socinian Erâ—ors and were still ready to give all further reasonable â—roofs thereof did try these Dissenting Brethren wheâ—her they were sound in the Faith in Opposition to the Antinomian Heresies especially when some of the bigâ—est Name amongst them from the Press and Pulpit had â—isseminated such horrid Opinions as filled all intelligent â—ersons with equal Astonishment and Indignation Now â—ir because most of you in the Country are innocent â—n these matters and perhaps not many of you have yet â—eard what abominable Doctrines the Wantonness of â—ome Mens Fancy in this City doth produce I will give you a little Taste of some few of them with this Caution that you would implore the special Grace of God to fortify your Souls with that Antidote least this â—ittle Taste should prove your Bane and Poyson 1. To talk of a Gospel Threat is at best a Catachresis and nothing else can save it from being a Bull. 2. Pardon is rather the Condition of Faith and much more haveing a causal Influence thereunto than Faith and Repentance are of Pardon 3. It was Sin as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ bore the Fault of Sin was laid on Christ the Sin it self as opposed to Guilt Christ was reputed a Criminal not only by Man but by God 4. As to the Elect there was never any Guilt upon them in respect of the Righteous Judgment of God in foro Dei but that which accompanied the Letter of the Law setting in with Conscience 5. Union with Christ is before Faith at least Naturâ and we partake of the Spirit by Virtue of that Union 6. Justification in regard of Application must be before Believing 7. The first Application ordine naturae saltem is to ungodly Man eo Nomine that he may believe 8. We believe that we may be justified Declaâ—â—tively 9. It is denied that God requires Faith as an indispeâ—â—sable Qualification in them whom he will justify 〈◊〉 Christ's Merits 10. All that a Believer can pray for is the furthâ—â— Manifestation of Pardon for he knows that all his Sâ—â—â— are pardoned 11. A Believer is to work from Life and not 〈◊〉 Life 12. It 's a great Truth that God sees no Sin in a Bâ—â—liever 13. Sin can do no real Hurt to a Believer 14. God is not displeased with his People and is 〈◊〉 angry with the Persons of Believers for their Sins 15. Legal Convictions before saving Faith are no moâ—â— than Sin it 's but the filthy Conscience polluting Guâ—â—â— of Sin 16. All imperfect Holiness is Sin 17. Turn ye turn ye why will ye die is but the Tâ—â—umph of the Law over a dead Sinner 18. The Eternal Life in which the Angels were crâ—ated and confirmed by Christ differs from that Eternâ—â— Life which Believers have in Christ The one is Creature Life or a created Life the other is the Eteâ—â—nal Life of God communicated in time 19. Believers are as Righteous as Christ I mean noâ— in a way of Similitude but in a way of Equality 20. Christ's Incarnation was no part of his Humiliation 21. We Coalesce upon believing into one Mystical person with Christ which is distinguisht from Legal Union which is before Faith I doubt not but by this time you are abundantly saâ—fied that the United Brethren had Just Reasons to 〈◊〉 and of the Dissenters and might reasonably expect â—om them that they should clear themselves in these â—oints when they had given such Offence to the Uniâ—â—d Brethren who had over and over given them all â—anner of Satisfaction in all points wherein they could â—etend any Suspicion of them to be leaning toward â—e Arminians But alas no Satisfaction could be obâ—ined they were inflexible and would not comply in â—y one of the
Doctrine of Justification upon its â—roper Basis namely Divine Revelation upon which botâ—om God himself had establisht it and then it stands unmoveable and the Gates the Power and Policy of Hell â—all not prevail against it Now hearken to the Report of â—is Canon a great Report without Ball. It 's impossible to establish the Doctrine of Iustification on its â—ue and proper Basis any otherwise than by clearing the point of Commutation of Persons Impossible what a huge Opinion have these Men of â—he vast extent of their Intellectuals They can admeaâ—ure it to a Hairs Breadth just where the possible ends and where the impossible begins It had been more modest to have qualified the Word with for ought I know or 〈◊〉 apprehend but if that great Doctrine cannot possibâ—â— be establish'd upon its Basis without clearing the Poiâ—â— of Commutation of Persons why do they not why havâ— they not long since cleared it Dr. Crisp has cleared iâ— and to say Truth though he be erroneous yet he speaâ— clearly we see his Sense but these Gentlemen speaâ— dubiously darkly at best but in the Twilight anâ— whether there be a sound Sense under those obscurâ— Phrases we know not nor perhaps they neither This Doctrine had need be well setled and in ordâ—â— thereto the Basis of it well cleared for I have ever tâ—ken it to be Articulus stantis out cadentis ecclesiae If thâ— Article fails the Church fails and falls with it and 〈◊〉 were better the whole World should fall than either Give me leave to offer a few things to his high Conâ—â—dence 1. He that will build a Castle in the Air must bâ— content with a Foundation of Air to support it and 〈◊〉 that will form an Imaginary Notion of Justification muâ—â— provide a Basis in his own Imagination for it to rest uâ— on If indeed Justification admits no Faith as Dr. Criâ—â— has contrived it then we must admit his Pedestal to se â—e it upon To reckon our selves in Christ's Person anâ— Christ in ours which is his Commutation of Persons but 〈◊〉 the Holy Ghost unites the Soul to Christ by Faith iâ— no such impossible thing to conceive how both our Siâ—â— may be imputed to Christ and his Righteousness to thâ— be lieving Sinner 2. This great Doctrine of Justification is already seâ—â—led upon Divine Revelation there it has stood from thâ— Beginning there it shall stand to the end of Time anâ— Things and needs not the presumptuous Fancies 〈◊〉 towring Wits to place it on a more from Bottom Buâ— are we not brought to a sine pass we must trust Goâ— no farther than we can see him believe no more thaâ— we can understand a Reason for that is we must wheeâ— about to the main Principle of the Socinians to admit no more into our Creed than we can comprehend He that will settle the great revealed Doctrines of Religion on a humane Foundation overthrows it The Scripture has sufficiently revealed the Doctrine of Justification to be through Christ's Righteousness accepted of God received by Faith and for this Commutation of Persons in their Sense it knows nothing of it Let not therefore this Gentleman be so over-officious â—o erect a Basis for Justification of his own Head or of wiser Heads than his the Holy Spirit has done that already left putting forth his daring Hand to stay the Ark which he dreams begins to totter he should meet with the fate of presumptuous Uzzah 3. I would ask this modest Question Where has this Doctrine of Justification been setled all this while since the Reformation since the purest Primo-Primitive Times What! has it hung like Mahomet's Tomb in â—he Air or floated like the Ark upon the Water No! It has stood firm and unmoveable upon Scriptural Founâ—ations against all the Assaults of Papists Socinians Arâ—inians and Antinomians It has stood visible in the Arâ—icles of the Church of England in the Confessions of the Assembly at Westminster in that of the Savoy in the Caâ—echisms shorter and larger and yet this uncouth Phrase never yet heard of It is strange to me that Councils General and Provincial Synods Assemblies of Holy Learned Men should so often so strenuously assert and confirm by the Word of God this great Truth and yet never once dream of Dr. Crisp's Commutation of Persons â—pon which to superstruct the Doctrine of Justification Nay I would intreat these Gentlemen to look at home â—nd inquire whether any particular Congregation of â—hat denomination soever did ever insert any of these Terms amongst their Credenda even that to which he â—ay belong or over which he may preside and yet I will presume they have the Doctrine of Justification Orthodoxly propounded judiciously explained and solidly confirmed without these Innovations and strange Term of Commutation of Persons Christ's taking on him the Person of Sinners or dying in the Person of Sinners 4. This Phrase the Change of the Person of Christ may have and truly has an honest and sound Sense in which it may be of some good use to explain the Doctrines of Satisfaction and Justification and it is that which the Right Reverend the Bishop of Worcester with Grotius against Crellius do put upon it Reason of Christ's Suffer Edit 1. p. 144. viz. the Substitution of one Person in the room of another and pag. 143. A proper Redemption may be obtained by the Punishment of one in the Room of another which is neither more nor less than that Christ suffered and died in our room and stead And this is it which the former and latter Papers which Mr. Williams and all others do freely own and that which is denied is only such a Sense of the Phrase as his Antagonist asserts 〈◊〉 therefore Christ's dying by way of Change or Exchange be all they would have 't is no more than what is granted in that other Expression he died in our place and stead but if they must have a further Sense we are afraid oâ— Nonsense if they must have a higher Reach we are afraid of an Over-reach and therefore let them tell us how much larger a Sense they have some secret Services for and when we know it will be told them whether we judge it Orthodox or otherwise 4. Casting my Eye upon the Manuscript I meet with a small Cavil against Commutation of Persons as iâ— stands either in the Third Paper or in Mr. Williams and if it be indifferent to him whether of them be misrepresented or reproached it shall be as indifferent to me if either of them be set right or vindicated Now the Words he cavils at as he quotes them run thus It is apparent that Commutation of Persons is to be understooâ— in a legal or judicial Sense as we may call it He by Agreement between the Father and him came into our room and stead to answer for our Violation of the Law of Works At which he cavils thus As we may call it not that it is really so in a
the Divine Juâ—ice that Men may not dare to represent him as a Tyâ—nt in making so many Millions to Damn them Eterâ—lly to Damn them without respect had to their Deâ—erits Especially I would have a strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaâ—d about the Doctrine of Iustification and that Faith made indispensably necessary to it in all the Adult And I am the more urgent in this Matter for if Faith be not necessary to Iustification perhaps it may not bâ— so to Salvation because if God can delight and takâ— Complacency in an unbelieving Sinner an impeniten Wretch that hates Him his Son and Spirit and all hiâ— Ways and Laws for one Minute there 's nothing iâ— the Nature of the thing that hinders but he may takâ— Complacency in him to Eternity But if this Gentleman will hedge about this Doctrine as I take him to be a good Hedger if I were worthy to advise him he should never set a Hedge of Human Invention about a Doctrine of Divine Revelation Leâ— the Garden and the Hedge be both of a Piece and leâ— him never think that the Doctrine of the Gospel will eveâ— be secured by his own â—ond Contrivances § 7. Whereas this Reporter with his Brother Manuscript have pretended such a marvellous Kindness if noâ— Foundness and to be so desperately enamoured of thâ— First Paper they are grieved and afflicted and I know not what that it was rejected and yet that Paper expresses a Bearing with one anothers Infirmities and different Sentiments about Logical or Philosophical Terms or meerly Humane Forms of Speech why they should make such a hideous Out-cry and Hubbub about Christ's taking oâ— him the Person dying in the Person of Sinners when these are meer Humane Forms of Speech at best as Humane denotes Infirm though not as it signifies Rational I would be satisfied further why that first Paper did not think it reasonable or just to charge upon any Brother such Consequences of any Expression or Opinion of his which he himself shall disown and yet Mr. Williams shall noâ— have the Benefit of the Clergy to explain his own Words and such Consequences must be forced on him and them as the Words do not admit and the Author does abhor § 8. Seeing the great struggle has been not about the Satisfaction of Christ as the Report misrepresents it but about some odd Phrases and Expressions in which 't is cloathed especially these of Christ's suffering in the Person of Sinners c. whether if this be a sound and safe Way of expressing that great Doctrine it will not endure to shew its naked Face in some other of the learned Languages and if you please make an Experiment how well it will look in Latin Christus passus â—est in Personâ Peccatorum seu peccantium How do you like it what do you think of it again we are told p. 7. of Christ's sustaining the Person of Sinners Now good Sir what is sustinere Personam alterius What then can these Expressions signify but that Christ wore the Mask the Vizor the Disguise of Sinners That he was Personatus Histrio Like a Stage Player that puts on the Person of a King when indeed he is but some sorry Fellow now what a wretched blasphemous Representation of all the Love and Goodness of our glorious Redeemer is this which yet shone forth in his Cross though much eclipsed by his dreadful Sufferings You may possibly have read Salmasius his Defensio Regia which he enters upon with the News De parricidio apud Anglos in personâ Regis c. To which I. Milton who wrote and understood Latin as well as the great Critick makes this Return Quid quaeso est parricidium in personâ Regis admitter Quid in Personâ Regis Quae unquam Latinitas sic Locuta est nisi nobis aliquem forte Pseudo-Philippum narras qui Personam Regis indutus nescio quid Parricidii apud Anglos patraverit Whatever excuse they can make for the English Phrase I know not but this I know it 's pretty hard to damn all the World for an Anglicism § 9. Tell me freely what do you think of that strange Spirit that runs through the whole of the Report and Manuscript They would both make us believe how grieved how afflicted they are that this Third Paper was sent and the former rejected by the Body of the United Brethren p. 5. this is one thing that grieves the Offended Brethren and another Passage increaseth their Sorrow c. And p. 7. we cannot but be grieved to observe c. and p. 11. they have added to the Grief of the offended Brethren Now do not you in the Country fancy from these Expressions that they have been melted and drowned in Floods of Grief and Sorrow And why then did they not grieve to make the Breach in the Union to break it again when it seemed to be closed up in all which they were certainly the Aggressors And why did not they advance one single Step towards the Re-union upon the signing of the First Paper They had time enough between that and the sending of the other which may remember you of what you read in some Naturalists that the Crocodile weeps over his Prey and then devoures it Of the same Temper you will interpret the Reporter's strange Transport of Passion with which he concludes To the All Wise God be render'd Honour and Glory that the indefatigable pains of the Pacificators have issued out in so happy an Agreement of the most Godly Learned and Iudicious Ministers in and about this City c. To which he should have added Et quorum pars ego Magna fui Yea no doubt an indefatigable Pacificator who was first imployed to Lowze Mr. Williams his Book that he might pick Quarrels with it and as little question of his Godliness Learning and Iudiciousness but these Tears these Praises are all Moâ—kery And these Doxologies are like the Modern Te Deums which take Pay on both Sides and are calculated for any Elevation and will serve indifferently Paris and Vienna I have much more to observe to you and Paper would sooner fail me than Matter but I will spare you and indeed my self If you blame me for Writing thank your self from whom I received the first News and Sight that there was such a Creature as the Report to your self therefore justly belongs the Answer Now I am aware they will say that you are no real Person but like Letters which they use in Law-Cases for which any in the Alphabet will serve the turn but because I know you well as you me I recommend you to the Protection of the Almighty and with you I. and B. c. Yours in all Faithfulness A POSTSCRIPT READER THOU mayest possibly wonder that the Report and Manuscript should bear so hard upon the Third Paper and yet so graciously smile upon the First and what sufficient Causes there can be conceived to justify their height of Passion against