this day He says My second is that which is procured for any one thereunto he hath a right The thing that is obtained is granted by him of whom it is obtained and that to them for whom it is obtained To this is answered 1. In the Margent that I should make Appendix to Dr. Owen 's Answer to Biddle p. 35. great Changes in England if I could make all the Lawyers believe this strange Doctrine but of what the Lawyers believe or do not believe Mr. B. is no Competent Judge be it spoken without Disparagement for the Law is not his study I who perhaps have much less skill than him self will be bound at any time to give him Twenty Cases out of the Civil and Cannon Law to make good this Assertion which if he knows not that it may be done he ought not to speak with such Confidence of these things Nay amongst our own Lawyers whom perhaps he intends I am sure I may be informed that if a Mâ—n intercede with another to settle his Land by conveyance to a third Person giving him that Conveyance to keep in trust until the time come that he should by the Intention of the Conveyer enjoy the Land though he for whom it is granted have not the least knowledge of it yet he hath such a Right unto the Land thereby created as cannot be disanull'd This is the very thing for which it is that Dr. Crisp brings in this Text and Beza's Annotation thereupon and that in the very Page whence the Charge is fetcht Namely that Justification is truly and properly the work of God himself and cannot be the work of Faith Nay he goes farther Suppose says he Dr. Crisp's Works Vol. 2. Pag. 325. you should have the words to run as they are commonly render'd I answer Then are we to distinguish in Faith of two things there is the Act it self of believing and the Object on which we do believe and so the words may be understood thus Being justified by the Righteousness of Faith or by the Righteousness of Christ which we do believe We have Peace with God and so ascribe our Justification to the Object of our believing the Righteousness of Christ and not to the Act of Believing The truth is Beloved the Act of Believing is a Work and as much our Work as our Fear and Prayer and love is and the Apostle should contradict himself when he saith We are saved by Grace through Faith not of Works if he mean the Act of Faith And he might as well have said We are not justified by Works but we are justified by Works This he further distinguishes in the same Page unto which I refer thee which our Author with various huffing Reflections and rotten Inferences most partially and falsly quotes in his 6th and 7th Pages That to be short there is not only a distinction between the Act and Object of Faith and that as properly relating unto our Justification and Righteousness therein but also to God's Act of our Justification in Heaven as fully Precedaneous to the termination thereof in Conscience Dr. Owen upon the 1 Cor. 1. 30. in his refutation of Socinus and Bellarmine tells us That Christ is made of God Righteousness unto us in such a way and manner as the nature of the thing doth require Say some it is because by him we are justified However the Text says not That by him we are justified but he is of God made Righteousness unto us which is not our Dr. Owen of Justification p. 502. Justification but the Ground Cause and Reason whereon we are justified Righteousness is one thing and Justification is another Now either this Righteousness is in an eternal decretive and material sense truly and irrevocably theirs before they believe or upon what Grounds is it that God can be reckoned just in his justifying of them even when they believe But there is a secret grub lies at the bottom of all this our Author's Indignation which we must endeavour to find out See Dr. Owen against Mr. Baxter in the fore-mentioned Appendix Now I say that in the sense wherein I affirm that Justification is terminated in Conscience I may yet also affirm and that suitably to the utmost Intention Dr. Owen 's Appendix against Mr. Baxter in his Answer to Biddle pag. 19. of mine in that expression that Justification by Faith is not a knowledge or feeling of Justification before given nor a Justification in or by our own Consciences but somewhat that goes before all such Justification as this is and is a Justification before God And is not this true How many scores of our ancient solid Reformers might be brought in to attest this truth wherein and whereby they distinguish'd themselves in a Fundamental sense as Protestants from Papists But it seems as our Author thinks Dr. Crisp did not pitch upon a right Text in this of Rom. 5. 1. though it and it s Context undeniably prove he did to fix this his Discrimination upon and therefore alters the Scene of the Charge against him i e. from a distinguishing to a confounding Explication p. 7. where he to his own Admiration no doubt Learnedly explains Gal. 3. 24. for if the Apostle's Sense or Meaning be the same in one place of his Epistles as well as in another when he speaks more especially of being justified by Faith which our Author firmly asserts why then should he make a distinction between the Act and Object of Faith from Gal. 3. 24. which he denies unto the same Apostle from Rom. 5. 1. in Beza's Interpretation and the Doctor 's Quotation of him for that end A strong Memory I see is exceeding requisite for a Lying and Prevaricating Spirit This is not far unlike the Devil's Proceedings with Job who when he saw that his Accusation of him before God for an Hypocrite did not prove true or hold Water then does he slily seek by his Wife in an Instrumental Sense to cause him to part with his Integrity Just thus it is that our Author most shamefully spews out his own Treachery Dr. Goodwin upon Eph. 2. 6. saith that Our Salvation is in God's Gifts and in Christ's personating of us mark this piece of Crispianism and apprehending of us it is perfect and compleat though in our Persons as in us it is wrought by degrees Further. pag. 218 219. He Doct. Goodwin upon the Epistle to the Eph. ch 2. 6. p. 217 218. 219. tells us You see the distinction between in Christ and with Christ we are said to be quickned with Christ why because that Work as it is wrought in Christ once for us hath now some Accomplishment in us but speaking of the Resurrection to come he does not say we are raised up in Christ but raised up with Christ do but learn to distinguish for the want of this makes many Men to mistake A Man before he is called he is justified in Christ but not with Christ that is
A SHORT REVIEW OF SOME REFLECTIONS Made by a Nameless Author UPON Dr. Crisp's Sermons In a piece Entituled Crispianism Vnmask'd With some Remarks upon the Union in the late Agreement in Doctrin among the Dissenting Ministers in London Subscribed the 16th of December 1692. and that as referring unto the present Debates Exek 8. 7. Behold a hole in the Wall v. 11. Every Man his Censer i. e. Attonement or Inherent Righteousness in his Hand but not the Obedieâ—ce of one Rom. 5. 19. v. 12. Son of Man hast thou seen what the Hâ—use of Israel do in the dark every Man in the Chambers of his Imagery Prov. 17. 24. Wisdom is before him that hath understanding but the Eyes of a Fool are in the end of the Earth as roving in his implicit Universals Matth. 13. 25. While Men slept his Enemy came and sowed Tares among the Wheat and went his way i. e. would not be known or openly Subscribe to his Work Isa 28. 17. Judgment also will I lay to the Line and Righteousness to the Plummet and the Hail i. e. sharp and impartial dealings drawn from a deep and weighty Consideration of the Divine Perfections shall sweep away the Refuge of Lies and the Waters i. e. an over-powering and continued Testimony unto the Truth by the Spirit shall overflow the hiding-place Latet anguis in herba By THOMAS EDWARDS Esq London Printed for Will. Marshall at the Bible in Newgate-steeet Where you may be supplied with Mr. Edwards's Inquiry into the gospel-Gospel-Truth You may likewise be supplied with most of Dr. Owen's and Mr. Beverley's Works and likewise those other lately Published in Vindication of Dr. Crisp's Works 1693. THE Introduction Reader THere appeared lately and that openly upon the Stage in a Religious Sense or rather pretence an Italian Quack-Salver who failing to pass off his Drugs with that Expedition and Success that his high Conceptions of them might possibly suggest him with is withdrawn behind the Curtain and yet we may justly suspect his return upon us in this his Anonymous Proxy from the Matter and Process of this his Treatise as Mountebanks in their unsuccessful Attempts leave the Remainders of their dying and yet restorative Hopes on the Cryptical Efforts and renewed Endeavours of their Jesters or Jack-Puddings in their managing even the same Design though but in Disguise as they themselves had done before Therefore thou wilt find that all that this our Author produces against Dr. Crisp is no more as to the Matter and Manner Ends or Design thereof than what thou hast formerly seen fully opened and undeniably invalidated by others especially in a Treatise called NEONOMIANISM UNMASK'D and A REJOYNDER by its Author in Defence of the same unto which I expect not any sober or tolerable Reply The which our present Latent Author though I am apt to think conscious of his fault by his flattering Preamble to his bitter and false Charge against the Doctor takes no more notice of than the Journeyman-Taylor did of his Master's Reproof for sewing awry or amiss but desired he might stitch out altogether This our Author as we shall find doth in the Close of his Treatise Vain Glory Itching Fancies Carnal Appearances and Prevaricatory Practises are the infallible Sprouts of a self-Justiciary Therefore considering how fully the Truth and that under a Fundamental Consideration thereof hath been from Dr. Crisp's Works defended and maintained I shall be the more concise in my just Remarks upon this our Masquerading Stage-Player as not being willing actum agere Only I would desire thee to consider these few Heads 1. That the present Controversie lies not between Protestant and Protestant in the general as such i. e. Church of England-Man Presbyterian Congregational or Baptist either as to Forms of Worship or Modes of Discipline and their different perswasions therein neither doth it primarily or positively consist in the order of God's Dispensation in the Covenant of Grace for herein many upright Souls may unexitially be mistaken though this be the subterfuge our Adversaries most miserably betake themselves unto to amuse both their Readers and Hearers with but whether indeed there be such a Covenant of Grace as is mainly constitutive of a Representative Headship in a prâ—per and not barely and sâ—lely a Political Sense together with an actual real Commutation in an external Juridical Acceptation of Sin and Righteousness between Christ and the Flâ—ct not by Infusion but Imputation This is that they would under their gâ—ngling Pretences of the Merits of Christ Holiness Duties and Works remâ—ve out of the way which when done Farewel Reformation and the Covenant it self to Beet for by this they absolutely condemn our Separation from the Church of Rome and expâ—se us justly to the Charge of Shifm and Schismaticks and stabilitate the Council of Trent Nay I dare confidently assert and can make it evidently appear that there is never a Jesuit in the World but might unequivocally and that safely as well as gladly and roundly would if requested thereunto subscribe unto their Treatises Wherefore 2. Note That when-ever these our self-Justificaries speak mostly of the Doctrin of Justification and therein would express themselves by the Preposition in but for or by as knowing that the two latter are more capable in the Letter tho' not in the least as to the Analogy of Faith of a remoter Construction as to a Causality in the same and consequently becomes a more adapted suitable and undiscerned retirement to lodge their rotten Hypothesis in hence it is also that their revived Cerberus's Head dogmatically asserts without any manner of proof or so much as once offering at the same * Mr. D. Williams 's Defence of Gospel-Truth p. 3. That Merit and Matter in Judicial Acts or the same which is a positive Falshood either as to their identick or essential Coincidence or their more proper and dâ—â—â—inct uses and Applications tho' hereâ—n their wicked retiring holes do lye Thus â—â—â—â—ing them into a convertibility of terms they think to secure themselves as much as may be from othe Observations of others whereas in their Teachingâ— and Writings they absolutely contradict their own Assertion by separating between Merit and Matter in our Justification as that they take Merit of Christ's Righteousness from the Matter of the same which as they say abides in him and apply it to the matter of our own Righteousness the former being in Christ the latter in us which indeed is but our Justifaction not Justification by vertue of the same therefore thou wilt find by a diligent attendance upon their Treatises in the whole scope and design of them that they allow unto Christ but a meer Adjunctive station unto the Covenant of Grace or to be but a by-stander and Looker on upon poor Sinners That as they come in by Faith and Repenâ—ance notwithstanding their acknowledging that it is by his Merits and Spirit then it is that he steps in to apply a promise and that as
and built This will evidently appear from its contrary and that as relating unto the apparent Apostacies that have discovered themselves in the Treatises of some later as well as former Writers who notwithstanding their Vigour against the Papacy even to a Preparation for its Burial by a winding-sheet yet upon trial of them in the Fundamental Points which we must stick unto or we not only lose all but east a most wretched Aspersion upon the Providences of God and vindicate the Proceeding of our Enemies in the Death of the Martyrs of Reformation have been driven to shelter themselves under its argumentative Umbrage and to draw forth the Arrows of their Defence out of it Quiver yea and as it is too notoriously known to assign in a manner unto it from Protestanism in the general the very right Hand of Fellowship in Christoanity and all because the bottom is the same on which they are fixed both in their Hopes and Trust it being natural for every thing to incline to it s designed and as such proper and uniting Center Jo. 5. 40. comp ch 6. 64 65 68 69. Hinc illae lachrymae The matter and truth in Controversie having been by others so justly and fully stated and defended we may be the more brief with this our blank Author especially considering how weak as well as false his Attempts are against the same His confident and grave Trumpeter tells us in the Preface That the wrath of Man works not the Righteousness of God much less I am sure doth our Author's lurking and yet open Politicks with their false Reserves contribute in the least to the Manifestation of the same wherewith his Pamphlet is sufficiently stuffed for as Wrath is the resultive Operation of Anger which Anger is a Passion created in the Soul by God himself and drawn forth into its proper exercise by him into that which the Scripture calls Zeal for his Glory so also is Politicism in Man a meer exurgency from that reasoning faculty within him by which he is distinguished as well as by others of his Qualifications from the Beasts that perish but all thesâ—re discriminatively adjudged as to their sinful or gracious position frame or operation ae they co-work with or for or against the Righteousness of God and that as to their principles and ends the very Text our Prefacer produces sufficiently Demonstrates the same 1 Sams 2. 13. c. 1 Kin. 18. 27. 2 Kin. 3. 13 14. ch 1. 10. Luk. 9. 54 55. Judg. 5. 23. Eph. 4. 26. Ab equis ad asinos Our Author in his first and part of the second page highly commends after a little vent of his Gall Dr. Crisp's Sermons and that for some certain uses and ends that he is pleased to assign unto them That he exalts Free-Grace Christ's Righteousness his Paths in expressing the astonishing love of Jesus and that in the Redemption of Mankind how Mercy and Truth Righteousness and Peace met and kissed each other in him that Justice and Goodness had their equal discovery in his satisfaction and how that he depresses good Works and holy Duties but observe how he takes him p. 2 as to satisfying God's Justice or meriting any thing for us Here the hooks lies from being ingredieats of Justification and so on I doubt this word irgredients will prove but a very nasty one by then we have compared it with his ten charges against the Doctor but for all this we must endeavour as inoffensively and honestly as we can to rescue him out of his Hands for I never iiked ovem lupo committere or Agninis lactibus canem alligare since we see our Author hath no sooner got him into his clutches by his fawning reserved acknowledgments but like the Lyon in the Fable tears him to pieces Some few things to be remarked out of our Author p. 2 3 4. before we enter precisely upon his Decemvir'd Charge against the Doctor 1. His inconsistency even whilst he endeavours falsly to charge the Doctor wirh the same besides as we shall see in the Close of his Treatise how he overthrows the whole of his Forgery and that even with his own Pen unto our Hands from comparing what he says p. 2 3 and 4. and several other places with what his Armour-bearer in the Preface expresses Far be it from me to censure or arraign the State and Spirit note those words State and Spirit of the Reverend Dr. Crisp whose Soul I take to be in Heaven and whose Intentions and Designs might be sincere and good though not so distinctly see the nature order and mutual Relaâ—ions and Dependencies to and upon each other Pref. l. 17 22. Author p. â— His Zeal for Christ's imputed Righteousness makes him vilifie and almost mark that word exclude an inherent Righteousness of our own comp p. 3. Though the Author of these Sermons often attempts to perswade you thas he is no Antinomian i. e. that he is not against the Law of Righteousness and Holiness that he is no discourager of of Faith and good Works and the several Duties of Religion yet nothing is more evident than this that he is a professed Enemy to these and useth all the Art he can to make others so Suit but these together and thou wilt find a Preliminary Transcript of both his Treachery and Iâ—consistency wherewith we shall be sufficiently glutted anon besides p. 58. He makes him a Derider of the new Birth with many other false as well as bitter Sarcasms which should they be but in the Hundredth part of them true would absolutely bespeak the Doctor a Reprobate Gal. 4. 29 30. Scarce one or but very few of his Stigmatizing marks if Faith in its Analogy be attended unto that can be reckoned of the spots of God's Children 2. HIS Displeasure against him for separating between Justification and Sanctification which the Holy Scriptures as he says always joyn together p. 3. but not as to the ends for which our Author and his Jesuitical Fraternity would have them promiscuously jumbled together does the Scripture joyn them and in no other a Sense doth the Doctor separate them 3. HIS solemn Appeal unto the Searcher of Hearts before he enters upon this his allowed deliberate and studied false Dealings with the Doctor of his Innocence in the same I could tell him of the like Attempt of another with whom God hath met in the very Language of his Imprecation Let him and such remember Ananias and Sapphira BUT to the charges themselves Or ab equis ad asinos from bad to worse But before we proceed note Reader THAT there is not one Charge of the whole ten that our Author produces against the Doctor wherein he may be said to have done him the least piece of Justice or to deal equitably with him according to the matter he hath in Hand and that in the very literal Dependant Construction of the same which if otherwise thou findest upon an unequivocal plain and candid comparing of the
thus and thus Holily and do these and these Works they shall come under Wrath at least God will be angry with them what do we in this but abuse the Scriptures These are his very words saith our Author from p. 559. so they are indeed but not wholly his words nor sense which are as follows If they should terrifie them and make them to believe being Believers for of those I speak if they commit these and these Sins they shall be damned and so come under the wrath of God Then comes our Author in with his Charge before-cited leaving out also what follows as that we undo all that Christ hath done we injure and wrong the Believers themselves we tell that God he lies to his Face for if we tell Believers that except they do these and these good Works they shall come under the Wrath of God what is this but to tell God he lies and to bring the Faithful under a Covenant of Works Look into the 54th of Isaiah ver the 9th and you shall see how it is a belying of God to say that Believers may come under Wrath and Damnation except they do thus and thus Further he quotes the Doctor p. 363 364. very partially omitting what introduces the same namely that some conclude that Elect Persons are in a damnable estate in the time they walk in excess of Riot before they are called Where the Doctor speaking of the nature of Election he wholly omits his purpose therein and therefore also he leaves out what immediately follows which he knew would have overthrown his design viz. It is true such an Elect Person not called is never able to know individually of himself that he is such an one that God hath nothing to charge upon him because till calling God gives not unto Persons to believe and it is only believing that is evidence to Dr. Crisp ' s Works Vol. II. Serm. 9. Pag. 364. Men of things not seen Things that are not seen are hidden and secret and shall not be known I mean the things of God's Love to Men shall not be known to particular Men till they do believe but considering their real condition the Lord hath not one sin to charge upon an elect Person from the first moment of conception till the last minute of his Life there is not so much as Original Sin to be laid on him and the Ground is The Lord hath laid it on Christ already He did lay Sins on him When did he lay them on him When did he pay the first price of them Now suppose this Person uncall'd commits Iniquity and that this Iniquity is charged upon him seeing that his Iniquities are laid upon Christ already how comes it to pass that they are charged upon this elect Person again How come they to be translated from Christ again and laid upon this Person Once they were laid upon Christ it must be confessed For the Blood of Christ cleanseth us from all sins 1 Joh. 1. 7. saith the Apostle and by one Sacrifice he hath perfected for ever them that are Sanctified Heb. 10. 14. Was there by one Act of Christ the expiâ—tion of Sin and all at once that are commited from the beginning of the World to the end thereof how comes it to pass that this and that Sin should be charged upon the Elect Persons when they were laid upon Christ long before He did by that one Act of his expiate all our Sins or did not If he did not expiate them fully then he did not save to the utmost all them that come to God by him But if he did then all Iniquity is vanished and gone he did extract it out â—s some Plaister of excellent Virtue doth extract out the Venom of a plague-sore So Christ by once offering up himself did take away and evaporate all the Sins of the Elect at once Again our Author to level his secret Armisian stroke against Election here as formerly against the Doctrin of Justification in the materiâ—â— Righteousness thereof he defiles and pollutes if possible even Scripture it self and 〈◊〉 liâ—e a bold Impostor for it to speak for him and against its Divine Author and in order 〈…〉 he cites Eph. 2. 13. chap. 1. 1. chap. â— 2 12 13 14 15 16. 〈◊〉 2 3. John 3. 36. and from hence concludes Observe it â—efore they were converted they were Strangers and Aliens Crispi unmask'd Pag. 36. they were with at Christ without God without Hope they were at Enmity with the Father and the Son and there was no more to be laid to their charge at that time than to the glorified Saints above When they were without Christ in the time of their Unregeneracy and living in all Excess of Riot were they not only in God's Favour but as much as the Saints in Glory How then was Christ their Peace How is it said they were reconciled v. 16. Reconciliation supposes falling out it implies being at enmity Those who are now reconciled and made Friends were once Strangers and Enemies and were they at that very time Favourites of God yea as great Favourites as the blessed glorified Spirits Who hath the Confidence to say this but Dr. Crisp And who hath a Heart to believe it but one that dis-believes the plain Testimony of Holy Scripture Hence observe Reader the Doctor having spoken of Election apart and therein inâ—lusively notes That as such it is a Doctrinal Truth wherein the irrefragable safety and unerring security of all such comprehended therein doth radically lie and this arising from a distinguishing love in God whence a further free act of his Grace towards them did spring and that in sending his only begotten Son into the World as their representative Head charged with their Sin to remove the same upon the performance of which inferred from the word upon the Cross It is finished a door passage or entrance was made or laid open without the least impeachment of any of the Attributes of God for the actual conveying in a way of Application by faith that Reconciliation Life and Peace that God had in store for them from all Eternity therefore said to be in Christ reconciling them unto himself even before they become by faith reconciled unto him for it is not Faith that gives a being unto this Reconciliation in God no nor yet the Blood of Christ himself though it make way to the uttermost for the communication of the same without which it would have been for ever hid even from the Elect but receives it which the Apostle expresly declares to be the very Ministry given unto him and others and adds hereunto the reason thereof the so much despised fundamental truth this day by way of encouragement to bring poor sinners in Dr. Crisp's own method for he hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him 2 Cor. 5. 18 19 20 21. Now doth it follow that because the Elect
inheâ—ent righteousness is the matter in which though for the merits of the Righteousness of Christ all that shall be saved are justified or pronoâ—nced juridically just before God wherein it is evident That the whole of the eternal Counsels of God concerning Mankind in the Judgment committed by the Father unto the Son are demonstratively set forth in the very form of Christ's proceedings on that day and that to the stopping of the Mouths of Angels Men and Devils together with the Manifestations of the faithfulness of Christ in the discharge of his Mediatory Office by bringing about the full and undeniable accomplishment of the aforesaid Counsels not only in the very matter but order and regular course and manner of the same In short the whole of the transactions of that day will appear to be as sententially declar'd by Christ a perfect Epitomized Transcript of the secret of God's Covenant As 1. The Doctrin of Election wherein God's eternal purpose of Love towards a certain number of the Lump or Mass of Mankind without any regard unto by way of motive or foresight of their believing or justified state fully appears therefore called Sheep separate the Sheep from the Goats even before they were so much as actually changed in their state v. 32. comp John 10. 16. 2. THE Doctrine of Justification is made manifest in Christ's setting them on his right hand or changing their station which precedes his owning any of their works v. 33. comp Rom. 8. 5. 3. THE Doctrin of Regeneration attested unto in the fruits of the same even good works from a gracious principle to a right end and their self denial thereupon v. 35 36 37 38 39 40. Rev. 14. 13. Their works follow but go not before them compare Matth. 7. 22. Luke 13. 26. 4. ALL this is apparently founded upon their being blessed of the Father but when was that Even then when he had prepared a Kingdom for them and that from the Foundation of the World v. â—4 comp 2 Tim. 1. 9. whereupon it is that the blessed Son resigns up his Mediatory Office and Kingdom unto the Father together with the trust committed unto him 1 Cor. 15. 24. Heb. 2. 13. whereby God becomes All in All. Where now is room for boasting ye pitiful Hucksters in Divinity Where are you causa sine qua nons your Conditions Causes and Prerequisites BUT we must attend our Author who quotes the Dr. p 15. Though a Believer after he be a Believer doth sin often yet God no longer stands offended and displeased with him when he hath once received Christ And Dr. Crisp's Works Vol. I. Serm. 2. pag. 15. Quoted by Crispia unmask'd page 37. hench he gives what he thinks to be the Dr's reason on which our Modeller fixes his mistake but perfectly leaves out the bottom-ground thereof by which our Author gives us some Socinian glimmerings more of which both as to the matter and clearness we may see in his next Charge for ibid. here he tells us His reason is because if Christ bore our Iniquities he also bore the displeasure of God for them and though God be displeased at sin in Believers and hates and abhors it yet he is not offended with the Persons of Believers who commit that sin because they are justified Now compare this with what he leaves out in the same Page unquoted from the Dr. as follows whence thou mayst have a little view of Socinus's Face though pictut'd or shadow'd forth in what our Author says but somewhat side-ways And saith the Dr. unto them God saith Anger is not in me Isa 27. 4. And Isa 53. amongst many other notable expressions of God's being well pleased towards poor Sinners through Christ He saith he Dr. Crisp's Works Vol. I. Serm. 2. p. 15 was wounded for their transgressions you have this admirable expression of the effect of his wounding He shall see the Travel of his Soul that is towards the latter end of the Chapter And he shall be satisfied satisfied here is as much as pacified they are all one The Travel of the Soul of Christ makes God such amends for the sinfulness of all Believers that he can no longer stand offended and displeased with them If God doth remain offended with them there is yet some of their sinfulness remaining to be taken away that this offence also may be taken away All their sins must be taken away from them and all offences will be removed from them But except God will be offended where there is no cause to be offended which is Blaâ—phemy to speak he will not be offended with Believers For I say he hath no cause to be offended with a Believer because he doth not find the sin of the Believer to be the Believer's own sin but he finds it the sin of Christ He was made sin for us God laid the Iniquity of us all upon him The Blood of Christ cleanseth us from all Sin He bore our sins in his body on the Tree And if he bear our sins he must bear the displeasure for them nay if he did bear the displeasure the indignation of the Lord and if he did bear the indignation of the Lord either he did bear all or but part if he did not bear all the indignation of the Lord then he doth not save to the uttermost those that come to God by him as in the seventh Chapter to the Hebrews he is said to do I say not to the uttermost because hee is some offence some indignation left behind and for lack of taking of this indignation upon himself it lights and falls upon Believers So that either you must say Christ is an imperfect Saviour and hath left some scattering of wrath behind that will light upon the head of the Believer or else you will say he is a perfect Saviour and takes away all displeasure of God then there remains none of it upon the Person of the Believer Beloved for my part I understand not what clouds are in the Mind and Judgment of other men To me it seems there is no truth more abundantly cleared in all the Scripture than this one truth of the transacting of our sins and consequently the offence or God for this Sin that it is wholly laid upon the back of Christ Dr. Crisp's Works Vol I. Ser. 2. p. 16 and so a poor soul hath rest from the indignation of God as Christ doth take the burthen off from his shoulders There is a two-fold burthen first in sin it self and the second burthen is the indignation of God for it Who can bear this indignation of his Christ alone and he hath born it NOW from hence thou mayst observe no small little of our Author's Treachery and what Arminianism as well as Socinianism lodges in the same notwithstanding his seemingly fair acknowledgments of commutative imputation of Sin and Righteâ—usness between Christ and a Believer The Dr. as we have heard positively as well as wâ—rrantably declares That God
God doth speak it so clearly that nothing can be objected against it let not any thing cause thee to live in so much darkness and uncomfortableness as thou must do till thou receive this Grace of the Lord. Now Reader Be thine own Judge and thou wilt find that this Author even in this his particular dealing with the Dr. would overthrow two main Pillars of our Religion as 1. The compleat satisfaction of Christ as it respects sin in the full demerits of the same 2. The Grace of God himself in the free and full sovereign application thereof unto Elect Sinners See Dr. Owen on Heb. 12. 6. Vol. IV. 1. That love is antecedent unto chastening he chastens whom he loves so it is with any Father he hath first the love of a Father before he chasten his Son whatever therefore is the same materially with the chastisement of children if it be where the Love of Adoption doth not precede is punishment mark here Reader The love therefore here inâ—ended is the love of Adoption that is the love of Benevolence whereby he makes men his children and his love of complacency in them when they are so 2. Châ—stising is an effect of his love It is not only consequential unto it but springs from it wherefore there is nothing properly poenal in the chastisements of Believers punishment proceeds from love unto Justice not from love unto the person punished Chastisement is from love to the person chastised though mixed with displeasure against his sin Note here Reader with an especial Note That the person of a Believer is not displeased with though under the chastisement not punishment of the Lord for sin Therefore the said Dr further tells us on v. 9 10. That the especial end of God in Divine Chastisements is that he may make us partakers of his holiness And on v. the 11th he furâ—her sheweth the benefit of chastiâ—ements And is not all this Dr. Crisp's own Assertion that it is â—oâ— for â—â— in a poeâ—al sense but from sin that God afflicts his People or that he is displeased with their personâ— whilst he doth afflict them The second thing noâ—ed in this Charge is in Page 40. where our Author gives us the Dr's reason why God â—oth not afflict or punish any Believer for fin namely because Christ borâ—â—ll the pâ—nishment due to sin and if he bore all we can bear none God wâ—â—ld not punish Christ and Bâ—lievers too And he endeavours to invalidate Crisp unmask'd page 40. it â—â— as notable a Socinian distinction saving the blockishness of it as most I have mâ—t with Thiâ— seems â—aâ—s he to be a plausible reason but it hath no solid Foundation It is inâ—â—ed a meer Fâ—llacy which I prove thus To argue after this manner Chriâ—â— bore all Punishment due to Sin therefore Believers have none to bear is sophistical bâ—câ—uâ—e the â—nâ—ecedent Proposition speaks not of the same bearing of punishment that the coâ—sequent Propâ—sition speaks of The one speaks of bearing punishment as that punishment was a full satisfaction to God for sin but the other speaks of bearing punishment as 't is the desert of sin Now thinking he hath come off with Flying Colours he tells us Here is a vast difference between these two And indeed there is but not in our Author's sense as I humbly conceive It seems therefore says he that there is a bearing of punishment as a full satisfaction to God for sin this Christ bore but there is also says he another bearing of punishment and that as it is the desert of sin this the sinner bears He further tells us that it is no good consequence to say That if Christ bore all the sufferings due to sin then we must bear none This might pass for a pretty Quibble were there not so much as thou wilt find of hellish Blasphemy lodged in it for what of punishment for sin did Christ undergo if the full compleat desert thereof was not laid upon him And if this was not inflicted upon him to the very uttermost that an infinitely Divine Hand of offended Justice could exact how was God or Justice satisfied But Sir we ken your meaning very well That Sin was not the meritorious but impulsive cause of the Death of Christ which in plain terms is to assign no more unto his Death but what is incident unto Nature upon Its dissolution and therefore be pleased to take home your sottish as well as wicked distinction to your self It is reckoned upon you as being reprobate Silver and what will by no means pass amongst the Shekels of the Sanctuary And notwithstanding his subsequent paring of this his Assertion so as to take off its more apparent rough-hewedness which in the substance thereof doth more than once drop from him it is for no other end than that it may with the more undiscernedness pass off like poison in a Glass of Wine The third thing in this Charge is The Scriptures he produces against the Doctor which evidently make for him as Lev. 26. 18 24 28. Ez. Crisp Vnmask'd p 41 42 43 44. 9. 13. Lam. 3. 39. Aâ—os 3. 2. 1 Cor. 11. 30 31 32. Isa 27. 9. Not one of these Texts bespeaks God's displeasure against the Persons of Believers or his bringing Afflictions upon them in a penally-vindicative sense some expressing warnings some duties actually closed with as stirred up thereunto by them some duties to be engaged in and under them some gracious effects from and thorow them And that of the Corinthians is but the same with that of Vzzah and King Josiah now will any one say that this proceeds from God's looking upon those of them that were true Believers as not having their Sins in the full desert as well as punishment of them upon Christ for which it is that the Doctor expresses himself in those curtail'd Quotations that our Author brings against him See Dr. Owen on Heb. 12. 6 7 8 9 10. 11. And now our Author after all his pitiful sttuff tells us p. 45. That he will not here nicely dispute about the Nature of punishment c. AS to the Ninth Charge IX He tells us that It is not only asserted by him i. e. the Crisp Vnmask'd Pag. 47. Doctor that God is not offended or displeased with Believers much less punisheth them for their Sins but he holds likewise that God is not pleased with any of their Graces and Duties or whatever good thing they do although these proceed from the Holy Spirit the Author of all Goodness Now should our Author have but his mind by a just rule of consequence the Spirit of God must take place of the Mediator and the Graces and Duties of Believers stand in the very room and stead of the Righteousness of Christ This will appear evidently from the places whence he fetches the matter of his Poyson against the Doctor or rather the Truths that the Doctor asserts As A Man would think that the Apostle contradicted himself
works have nothing to do in Man's Salvation or move God to save Not of Works Dr. Crisp's Works Vol. II. Ser. 6. p. 321. saith he but of Grace yet saith the Apostle You are created and ordained to good Works these stand well together The Apostle Paul tells Titus that Men should study good Works for these are profitable unto Men A Man serves his Generation while he walketh in good Works and he doth good too to them among whom he lives A Man serves not himself in all the good Works he doth for the Lord Christ hath fully served his turn already either we must make our Performance Christ's or else we must disclaim them What a Pride and Arrogance is this either Men will rule the Roast or else they will not abide in the House As every Man hath his Office in a Family so every thing in Man hath its Office Good Works have very necessary Offices in the Family but they were never ordained to be Christ's much less to be God's When Christ was tempted by the Pharisees about Tribute he makes this reply Give unto Caesar the things that are Caesar's and unto God the things that are God's Let not the Righteousness of â—â—en encroach upon God to take God's Work upon its self I tell you Beloved we know not the evil of these vain Imaginations Should the Lord deal with you according to your own Hearts that as your Performances could lay sins upon Christ and discharge you so you should be discharged when would you ever lay them upon him when alass instead of laying old Sins upon Christ by new performance you do but add new sins to old all our Righteousness is but renovation of new transgression to the old For all ouâ— Righteousness saith the Lord by the Prophet Esay even all our Righteousnesses he he speaks of every particular they are as filthy Rags and a menstruous Cloth Is this the way to ease a Man of his Sin to throw dirt anew in the Face of God Is this a way for a Traytor to get the King's Pardon to come into the Kings Presence and throw Poison in the King's Face There is not one Righteous Action a Man doth perform but he doth therein anew throw Dirt in the Face of God by that Action of his because Sin as the Wise-man saith is abomination to the Lord. Who knows the Errors of his Life and the Multitude of his failings in the best Righteousness he doth Man's Righteousness may serve the turn of Men but it will never serve God's Turn Tho' there be failing in our Righteousness yet it may be profitable to Men but as there are failings in it the Eyes of God cannot away with it Now let me add this unto what the Dr. says That were our inward righteousness unspottedly perfect even in this life yet I will be bound to clear and maintain and that from the full distinct tenure and scope of the Covenant of Grace That for the same neither would our persons be accepted with as justified before God no nor any of our duties either in whole or in part be regarded by him for take but that righteousness away for which this worthy Dr. so well pleads both as to its matter and use and this our Author together with the rest of his dissembling Tribe would wholly subvert unless it be from a meritorious station which they are pleased to assign unto it for fear of the worst and there is not the most glorified Saint in Heaven but would soon turn Apostate for this is their clothing it is herein as well as hereon their eternal Station lies This is the Robe in which God beholds them they become â—â—pted with him and he well-pleased with them without which even their holiness whereby they are qualified to take in the Glory of God and also to rejoice in him would soon be blasted dwindled away and come to nothing nay eternal wrath would seize upon them Phil. 3. 9. Malachi 4. 2. Zach. 3. 2 3 4. Gen. 3. 7 21. Rev. 3. 18. ch 4. 4. ch 7. 9 13. chap. 15. 6. ch 19. 8 14. This was the constant joy of him that was counted a Man after God's own Heart Psal 71. 16 Herein his Spirit was perpetually exercised Nay it is the very property or distinguishing character of the new Creature especially the leading Member thereof to eye this to bring this night to see that the Soul be clothed clad with and wrapt in the same unto this the Winding-stairs of the Temple even the Promises as they are in Christ do lead us and the more we ascend by Faith the more shall we see the Glory of God experimentally know interest in him and be dispirited of proud self That God in Christ may be All in All Rom. 1. 17. 1 Cor. 1. 29 30 31. Again our Author quotes the Doctor The Apostle Paul complains That eâ—en he when he would do Good Evil was present with him thro' the Law in his Members rebelling against the Law of his Mind which makes Dr. Crisp 's Works Vol. II. Serm. 1. Pag. 232 234. him cry out of himself bitterly against all he did O wretchrd Man that I am who shall deliver me from this body of Death Rom. 7. 21 23 24. By this Body of Death he must needs mean altogether because he doth not fly to good Works as a refuge against the evil but to Christ alone as a Refuge against all I thank God saith he then through Jesus Christ our Lord ver 25. so then in respect of the inseparable Communicative poysonfulness of the Ingredients of our Corruptions mingling themselves with the best Righteousness of the best Men both they and their Righteousness are but loss and dung and are filthy Rags and must be so counted Some then may object If it be so we ought to refrain from doing Righteousness we must refrain from Dung. I answer that it follows not but therefore we must refrain from glorying in or stroaking our selves for our Righteous Doings and rather take shame to our selves when we have done and so glory in the Lord. Though good works done by us are but dung in themselves and in God's Eye yet must we be careful to maintain good Works for they are profitable to Men Tit. 3. 8. though but Loss and Dung David Psal 16. 2 3. confesseth that his Goodness extendeth not to God yet for all this he refrains noâ— because it could extend to the Saints that are upon Earth and to the excellent in whom was his delight It is no good Plea That because a Man cannot be wholly clean therefore he will be more filthy than needs You will not like it that because your Children cannot come from School without some dirt in the eleanest way that therefore they shall wallow like Swine over Head and Ears in Dirt. Others will say God often shews his Approbation of good Works which he could not do if they were all Dung I answer that whatsoever is not