but those of Mr. Baxter as far as they relate to it do follow justification 4 The scope of these Scriptures is to urge upon all that draw near to God in prayer to purge out all hatred and purposes of revenge against their brethren from their hearts and the argument by which this duty is pressed is that else it as also any other reigning sin allowed within the heart will make both their persons and prayers an abomination to the Lord. God will not hear will not forgive such as bring while they bring such a devill in their hearts before him they shall depart without any more answer of peace to their souls then they are disposed to give to their brethren against whom they are provoked From these Scriptures therefore we may gather how they are qualifyed which are forgiven and justifyed not by what qualifications and works they have obtained justification That whosoever hath tasted of the pardoning grace of God the same by beholding in Christ the glory of Gods grace as in a glasse is transformed into the same image of grace love mercy goodnesse pity c. towards his brethren as himself hath found in God and sees shining forth upon him from the face of God through Christ 2 Cor. 3. 18. That in whomsoever this mercy and goodnesse of God appears not whatsoever he boasteth of faith and devoutnesse in prayer yet it is certain that he is empty of justifying faith and of the justification which is by faith and so we have here some description of the justifyed and unjustifyed not a precept of duties by which the unjustifyed may attain to be justifyed 5 The three last quotations of Mr. Baxter do subvert utterly all that he built by the former quotations For these Scriptures affirming it to be not indefinitely prayer but the prayer of faith which saveth and obtaineth forgivenesse that not the asking simply but the asking of the faithfull in Christs Name is prevalent that not every one but we know that whatsoever we aske we have our petitions granted do manifest that whatsoever vertue is in prayer it floweth from faith prayer it self is a dead work unlesse faith enliven it and all our works of mercy and forgiving dead works untill faith becomes the living root from which they derive life or rather hath breathed out the life which it hath suckt from Christ our life into them That it is Christs name and mediation that makes all accepted with God and that not to all but to those peculiar ones of Christ that are in union and conjunction with Christ it being a priviledge peculiar to true beleevers that is here mentioned under the word we we have it saith the Apostle the world hath no part in it Esaus forgiving Sauls confession of sin and Simon Magus his prayer for forgivenesse may as in Mr. Baxters last quotation Act. 8. 22. perhaps be so far heard and forgivenesse obtained from the Lord as to the exempting of them from some temporall vengeance but not to interest them in the justification of the Gospell If the cryes and workes of any of these dogs bring them in to partake of the childrens bread it is but in mans judgement alone before God it was their faith and cleaving to Christ yea being in Christ by faith that of dogs made them children and partakers of the Gospell priviledges So these Scriptures in no wise prescribe as I said the duties by or for which we are but delineate the Acts and qualifications of those that are justifyed by Christ So much in generall to the summe of these Scriptures as for the meaning of the severall Scriptures and how Mr. Baxter argues from them as the Papists how the Sophisters for so our men fitly tearm the Papists endeavour from them to prove justification by works and the Protestants answer and confute them I leave to the Reader to fetch from the Commentators themselves whom they shall finde to speake fully as Mr. Baxter knoweth but concealeth not daring to enter the Lists with them The third duty which he brings as coofficiating with Pag. 236. faith to justification is a complexion of duties the whole swarm the vast mountain of duties all that men and Angels can devise to be duty yet that he might declare how he can measure and contain so huge an Ocean in his fist he crusheth them so together as that they may be held in the concave of two Eg-shels love and sincere obedience and their works Fain would he have followed Bellarmine as his shâ—ddow at every turne but he finds his genius somewhat differing from Bellarmines The Cardinall was for prolixity Mr. Baxter is for brevity Bellarmine puts love in the fourth place as operating to justification with faith and thence proceeds to more But Mr. Baxter follows him here to love and weary to go after him any further in particulars shakes hands in love with him and parts from him with good leave in respect of his method but in his matter to hold with him throughout the work The first Scripture which he quotes is the first which Bellarmine alleadgeth thus B. Luk. 7. 47. though I knew in Pinks interpretation of that It seems Pink hath given the right interpretation of that Text which all the Protestants give But Bellarmine interprets it otherwise and must not Christ mean as Bellarmine will have him The words of the Text are these Wherefore I say unto thee her sins which are many are forgiven for she loved much But to whom little is forgiven the same loveth litle What doth Mr. Baxter hence conclude the same with Bellarmine her much love was the ground of the forgivenesse of her many sins and so her love went before her justification and forgivenesse which followed as the fruit or consequent thereof Bellarmine and his fellowrs put authority and holinesse upon this interpretation else would not Mr. Baxter who makes right reason the foundation and rule of his Religion forswear his wit and reason to follow it For it is evident from the Text to all that are not sworn enemies to the truth that the Lord Jesus reasoneth here from the effect to the cause and not from the cause to the effect from the womans great love that many sins were forgiven her causing this love not from the greatnesse of her love as from the cause why so many sins were forgiven her So runs the Text Which will love most he to whom the creditor hath forgiven 500. pence or he Ve. 41 c. to whom he forgave 50 The answer was I suppose he to whom most was forgiven Thou hast well said saith the Lord so it is with this woman she loves much because much was forgiven her Who sees not here the forgivenesse to be the cause of the love not the love of the forgivenesse Or will Bellarmine which affirmes this woman to be Mary Magdalen or Mr. Baxter after him say that while she was yet a Harlot and had seven Devils in her that
she loved Christ much how good was it to be possessed of a whole legion of such white Devils that breathed into the soul possessed such strong love of Christ But why then said Christ to her Thy faith hath saved thee ver 50. did her faith only save her but her love justifie her This is one piece of Mr. Baxters new Divinity and with him I leave it Let him learn modesty and truth from Soarez himself a Prelate among the Papists Oportet advertere in hoc quod dicitur quoniam dilexit multum non prius dilexisse multum magnam dilectionem causam fuisse tantae remissionis sed vice versa quoniam remissa sunt ei peccata multa ideo dilexisse multum Soarez in locum He addes Mat. 5. 44. Luk. 6. 27 45. Love your enemies c. That ye may be the children of your heavenly Father c. What will Mr. Baxter hence conclude but that our love c. is the cause or ground of our Adoption That we love God first and then he us afterward That not his grace but our righteousnesse makes us his Children and him our father But contrariwise Christ here exhorteth the children to be like the father directs his words to the already Adopted so to put on the image and resemble the nature and operations of their heavenly Father that they may be i. e. declare themselves to be the children of the heavenly Father Like that of Joh. 13. 35. By this shall all men know that ye are my disciples if ye love c. And that of 1 Joh. 3. 10. In this the children of God are manifest and the children of the Devill he that loveth not is not of God c. So love on our part doth not make but manifest us to be the children of God But remarkeable is his next quotation Joh. 15. 12 17. This is my commandement that ye love one another ergo love justifyeth as good as if I should argue Christ commanded Peter to angle and take a fish ergo Peters angling and catching a fish justifyed him As if whatsoever Christ commanded he commanded to justification And as full to his purpose is 1 Cor. 2. 9. Eye hath not seen nor ear heard c. what the Lord hath laid up for them that love him ergo my love was the condition of Gods laying up for me as if God had not laid up for me before I loved him How agrees this with that which after he annexeth Mat. 25. Inherit the Kingdome prepared for you before the beginning of the world and Rom. 8. 28. All things shall work together for good to them that love God who are they such as are called according to his purpose if called then justifyed and who denyeth the riches of Gods grace dispensing all things for the good of his justifyed ones that love him But what is this to loves justifying And rare logick from the next two Scriptures Grace be with them that love the Lord Jesus Eph. 6. 24. And he that loveth him not let him be Anathema Maranatha 1 Cor. 16. 22. Ergo love to Christ justifyeth in rank and life with faith when I make my love the ground or condition of Gods grace and cease to make the grace of Christ the foundation of my love to Christ then will I expect that Mr. Baxter will justifie me untill then I shall be in his account Anathema maranatha Again God hath promised the Crown the Kingdom to them that love him Jam. 1. 12. 2. 5. Ergo Justification is a Crown and Kingdom and love will then justifie when it brings us to the Crown and Kingdome untill then we are unjustifyed He that loveth me shall be loved of my Father Joh. 14. 21. Ergo our love to Christ begets love in the Father and ergo the love of the Father is our justification and what else Mr. Baxter will for he concludes quidlibet e quolibet I love them that love me and they that seek me early shall finde me Prov. 8. 17. Ergo God doth not love us untill we love him nor seek us till we seek him and so God is moved by us not we by him and perhaps justifyed for of this he speaketh by us before we are justifyed by him That I may cause them that love me to inherit substance and I will fill their treasures ver 21. Ergo our justification is in our chests and purses and our love prevails upon God and Christ to fill them up to the brim with this golden justification I know not whether I may lawfully follow him in his non sequiturs and playing with the sacred Oracles of God surely neither Lucian nor Corn Agrippa with his Asse could ever treat of holy things more ludibriously or expose the sacred word of God to more scorn then this man doth were it out of weaknesse that he doth it he were to be pittied But who knoweth not if Mr. Baxter knoweth not what validity or invalidity there is in every Argument to prove Where was conscience then in quoting so many Scriptures which are no more proper to prove that to which they are applyed then they are to demonstrate a world in the Moon he knoweth the most of them have neither sound nor shew that way and those that have some shew have but a shew and being thoroughly urged to his present purpose would neither prove what he would have here proved but contrariwise crush in pieces some of his former assertions which are the pillars of the whole structure made in this book and falling will necessitate the ruine of the whole fabrick All this he saw therefore stopped at the quotation without alleadging or applying the Scriptures quoted If the man were no more happy in in his Philosophy then in his Theology he should have very little thanks from Rome And it is to be doubted his esteem will be the lesse there for his pretending to be a Scripturist and over-turning or at least shaming with his fingering of Scriptures the specious frontispice which he had erected by his Sophistry Unlesse possibly this may advantage him that he shewes the same genius and spirit in arguing from Scriptures with those holy Fathers and Fryers for so profoundly do we find them arguing Thou art Peter and upon this rock c. Mat. 16. Ergo the Pope is Christ vicar and vicegerent c. Master or Lord Here are two swords Luk. 22. 38. Ergo the Pope hath both swords of Ecclesiasticall and Civill power committed to him God made two lights the greater to rule the day the lesser the night Gâ—n 1. Ergo the Popes power is so much more excellent then Kings and Emperors as the glory of the Sun surpasseth that of the Moon I beat down my body and keep it in subjection 1 Cor. 9. Ergo we must doe penance and whip and scourge our backs when there is occasion Every mans work shall be tryed by fire 1 Cor. 3. Ergo there is a purgatory of fire to be
Part 1. p. 277. to the 286. More of Justification see Bellarmine Repentance Faith Works Condition Scripture Lord Prayer Forgiving Love Easie Christ Papists Paul Cozen Grace Causes Reconciliation Degrees K. The kingdome and pardon of God and of Christ are one and the same Part 1. p. 228 229. L. VVhether beleevers are under the Law as a Covenant of works largely discussed against Mr. Br. part 1. p. 61 to 97. Protestants reasons for the Negative ibid. p. 62-66 Mr. Brs Sophistry in stating the question ibid. p. 66-70 The Law not repealed as a Covenant of Works to any but in a right sense nulld to beleevers part 1. p. 71-74 The vanity of the distinctions fallaciousness of the Arguments which Mr. Br brings to prove the Affiâ—mative ibid. p. 75. to the 97 Many abuse the Law in preaching it first not onely to kill but then also to make alive again Pref. p. 11 12. Distinguishing the same works into works of the Law and works of the Gospel viz Paul and Moral Law-giver vid. Lord. Legal or Law teacher vid. Gospel Secular Learning see Arts Sophistry Tertullion Bullinger The doctrine of Faith gives not the Reins to carnall Liberty Part 2. p. 286. to the 295 The doctrine of Mr. Br so accusing it doth se ibid. p. 170 171 c. Do and Live whether and in what respects the voyce of the Gospel and in what sense to work for Life not from Life or from Life not for Life are either and both sound doctrine Part 2. p. 137. to the 153. 158. Part 1. p. 179. Whether Christ Justifie as our Lord and Law giver and that it follow thence we are justified by works as well as by Faith Part 2. p. 64. to the 84. How farr and in what sense onely the affirmative may be granted ibid. p. 79. The question stated ibid. p. 65. Mr. Baxters Arguments to prove the affirmative answered ibid. p. 71. to 84. VVhether Love cooperate with Faith in Justifying Part 2. p. 37. 40. Our Acting from Love to God denieth not a regular Love to our selves Part 2. p. 293 294. M. Mr. Brs Magisteriall and usurped Authority in saying without proving Part 2 p. 252 253. Marks vid. Evidences Metaphysicks see Arts. Mr. Brs doctrine of Merits examined in which he shews himself as high-flown a Papist as any of the Jesuits Part 1. p. 186. to the 194. An Admonition to such Ministers as inconsiderately suck up Mr. Brs doctrines Part 1. p 59 60. What the Moral Law is as considered in it self and in what sense taken Part 1. p. 197-199 VVhat Relation it hath to the severall Covenants ibid. p. 201 202 c. Why the Gospel continues it as a Rule and that it can be no more repealed or abrogated than God un-Godded ibid. p. 199 200 203-206 N. Novelty or Newnes of words and phrases used oft for the Vshering in of errors Part 1. p. 128 129. O. Obscuring see Darkening How all the Offices of Christ concur in our Justification yet nothing concludible thence for Justification by works Part 2. p. 63 64. Origen how great a Scholar and how great an abuser of his Learning and corrupter of the Gospel Pref. p. 33 34. P. VVhether our doctrine by excluding works from justifying be a stumbling block to Papists hindering their conversion and an occasion given to many learned men to turn Papists and therefore unsound Part 2. p. 188 to 197. Mr. Brs doctrine compared with the worst of the Papists and found one and the same with theirs Part 2. p. 215. to p. 222 His doctrine compared with such of the Papists as write more moderately found worse than theirs ibid. p. 223. to the 229. VVhether his doctrine contradicts Pauls or not ibid. p. 234. to the 258. His first Reason refuted viz. that Pauls question was what is the proper Righteousness by which we are justified but his own by what means we may attain this Righteousness though they answer differently to these differing questions they consent in Judgements ibid. p. 239 to the 250. His 2 reason that Paul excludes the works of the Law not of the Gospel vain and Popish ibid. p. 251. to the 257. His 3 reason that Paul under the word Faith implyeth works and obedience vitious in the same kinde with the former ibid. p. 257 258. It is no sound reason that Christ commands not the Perfect Righteousness of the Law because Mr. Br seeth no Reason why he should require what he enableth no man to perform Part 1. p. 215. 217 VVhat Reasons thereof may be given ibid. p. 216 217. Perfect See Sincere and Righteousness Person vid. Work Philosophy vid. Arts. Whether Mr. Brs doctrine be as he contendeth free from Popery Part. 2. p. 209 to 215. VVhether it be possible for us to perform a Righteousness perfect to Justification Part 1. p. 194. 196. Whether and in what sense Praying for pardon may be said to be a condition of pardoning and justifying Pa. 2. p. 31-33 Promises see Qualifie Punish and Punishment vid. Curse and Affliction VVhether Mr. Br hold for Purgatory Part 1. p. 54-56 Q. Promises of life made to persons so and so Qualified describe the Justified but demonstrate not for what they are justified Part 2. p. 40 41. 269. Rules given by our Divines for the right understanding of such promises to persons of such qualifications P. 2. p. 112 c. Quotations without the words of Scripture or shewing how he would argue thence why so frequent with Mr. Br. P. 2. Cha. 2 3 in the beginning thereof R. Whether ReconciliatioÌ„ denotes the same thing with or different from Remission and Justification Part 1. p. 227 228 308 309. VVhether and in what Respects sin may be Remitted before it be committed Part 1. p. 310. to the 313. Whether and in what sense Repentance may be said to officiat in Justifying Par. 2. p. 26. to the 31. Scripture seemingly asserting it examined ibid. What Legal Repentance is ibid. p. 26. What the life promised and death threatened under the Law to this legal Repentance are ibid. p. 26-28 What Gospel Repentance is and how manifold ibid. p. 29-31 Sometimes one with Faith ibid. p. 29 30. In what sense life is promised to it ibid. Repentance either in its large or strict sense how it giveth life ibid. p. 28 29 30. Mr. Brs doctrine of a twofold Righteousness absolutely necessary to Justification the one Legal the other Evangelical this in our selves that in Christ and his Reasons to make good 1 his phrase 2 his matter examined and refelled Part 1. p. 119. to p. 143. His dispute that his doctrine is not derotory to Christ and his Righteousness proved fallacious and false Part 2. p. 259. to the 265. VVhether Righteousness be a Reall Being or else but a Modification of a Being Part 1. p. 149 150. 159. to 161 VVhether the Scripture call men Righteous only for performing the Cnnditions of the New Covenant Part 1. p. 144. to 163.
the Author wisheth all Grace and perfections in the LORD JESUS Madam IT abides I know in fresh remembrance with you by whom and with what transcendent praises both of the Worke its Author the Aphorisms in this ensuing Tractate examined were commended to your perusall to be an Enchiridion or Manual still in your hand or rather a Pectorall and Antidote next your heart to defend it against errors and inward Anguish But so abundantly hath God enriched you with the knowledg of and zeale for that pretious Mistery of Christ that you quickly saw the Misterie of iniquity that lurked in it therefore cast it aside as unprofitable yea noxious Yet afterward finding some of the Ministers with whom you had acquaintance deceived by it you intreated me to take it and give you my judgment of the worke and my exceptions against some Mistakes in it And as the deceit was â—urther propagated so you urged me to increase my exceptions and now at length that which was not purposed at first is come forth to publique view an Answer to Mr. Brs Aphorisms Alas that wee are brought forth in such an Age wherein the defence of Christs cause is left to fools and carkasses of men the Learned and potent declinâ—ng the service that in the midst of our Civill or rather uncivil broyls one against another there should be found such as fall foule with the Grace of God and Merits of Christ also that to preach the Gospel of Christ purely after the example and precepts of Paul and Luther should render a man in the opinion of so many an Heretick but to follow Arminius and Bellarmine gets applause that we are forced to see men violent and using force to subvert not to enter into the Kingdom of Christ If this â—reatise shall by the assistance of Gods mercy be in any degree helpfull to cure this Malady they that finde or see the benefit are bound to praise God for you that by you as a speciall instrument instigating it came to see the Light Whatsoever weakness there is in it will redound to the shame of the Author not at all reflect upon you whose desire it was could you have attained it to have had the best Patron employed in the defence of the best Cause I expect that Mr. Br. will come forth and that speedily with a vehement Reply But whatsoever he saith I shall follow the precept of the Apostle Tit. 3. 10 11. He hath had a first and two hundred of Admonitions as they report which come from him which he laies as heaps of sand not answering any of them how should I follow the Apostles precept in not rejecting in having any thing more to do with him The present Worke had no other relation to him but as to the undeceiving of the simple which had received infection from him But if my beloved and Reverend Brother in the work of the Lord which commended to you Mr. Brs Aphorisms and hath made it long his work to propagate it through many Counties yea undertaken in the Western Counties to be the defâ—nder of all that Mr. Br hath written in that Book the performance whereof is by many Ministers there expected will take it up as his task to Apologize for him and affirm the Apology as in his name so to be his owne I shall in despight of all infirmities of mind and body so long as breath lasteth by Gods assistance Anti-apologize for Christ and that not in such an expression of words as I have used to M. Br whom I look upon as an Impostor but in such a spirit of meekness and Reverence as is meet to be used towards so pious and learned a Divine who cannot dares not against the light of his conscience hold any Truth of God in unrighteousness The Lord give unto you to keep your station firm in the Light and heat of the Sun of Righteousness that the splendor thereof may more and more shine into your understanding and the heat thereof more inflame your affections to the pure Gospel of Christ that you may be able to comprehend with all Saints what is the breadth and length and depth and height And to know the love of Christ which surpasseth all knowledg and be filled with all the fulness of God This is the request of From my Lodging Decemb. 24. 1653. MADAM Your humble servant and daily Remembrancer at the throne of Grace J C THE PREFACE TO THE READER Courteous Reader IF thou knowest me as well as I know my selfe thou wilt also wonder as much as my self to see me appeare in Print specially in so Momentous a Cause and that against so formidable an Antagonist But the ground of our wondering may somewhat differ That which affects thee may be that a man of so despicable parts should dare to brandish a weapon though the Lords against so great incomparable a Champion as flesh and blood accounts him But the thing which affects me is that the Heroick Worthies of our Land hide their heads and Come not forth to helpe the Lord against the mighty Jud. 5. 23 but leave the defence of Christs cause to contemptible and unqualified persons for such a performance In excuse of my selfe against the imputation of rashnesse and presumption I can say Mr. Baxters Aphorisms had been extant full three yeares before I put pen to paper to except against him A strong expectation still possessed me of seeing something come forth against him from an abler hand When my expectation failed and I found his Tractate of all other that have come forth these many yeares most perillous and pernicious as destroying the very foundation of a Christians hope and comfort at length I thought it fit to do my endeavour for the undeceiving of some private Friends either taken or in danger to be taken in his snares not ceasing still to expect the publication of some work by others openly to vindicate the grace of God from his injurious warring against it At length having finished what I thought fit to be communicated privately to some friends and not with-holding the view thereof from any that craved it I suffered it to sleep many moneths in hope still to see a more learned answer to his worke What should I do more May not I justly say with David when all the armed Worthies of Israel either fled or at least shunned the encounter was there not a cause to stand forth for lack of better weapons with a sling and a smooth stone trusting in the name of the God of Israel whose grace this man had defied When the wise and prudent the high Priests Scribes and Pharisees oppugned the grace of God in giving Christ to be the justifier of Publicans Harlots and Sinners the spirit of Christ enlarged the hearts of the illiterate and vulgar to sing their Hosannahs and out of the mouths of babes and sucklings ordained praise to himselfe Nay if these should hold their peace the very stones should cry out
Religion in so short a time so mightily grew and prevailed that so great a part of the world from so small and even despicable a beginning became so fully and so quickly seasoned with it It were a full answer I acknowledg to say It was the Lords time and he would so have it But because the Lords operations are all done in wisdom truth and righteousness an inferiour subordinate cause visible to our eies may be also alledged when the Lord had purposed to do this great work he ordained and fitted instruments for it The Ministers which he employed the first threescore years and upward about the work of Reformation were such as clave only and wholly to the word both in preaching and defending the sacred truth of the Gospel minding only Christ Jesus not seeking their own things their own greatness glory and praise but the things of Christ Denyed all other authority save Christs knew no other admitted no other Master to define and determine any thing in matters of Religion but Christ alone Therefore whether they provoked the Adversaries or were provoked by them to disputation their challenge or receiving the challenge was stil upon this condition that the Word alone must be umpire in all things Thus they had Disputes before the Emperour Charls the 5. so they offered themselves to be disputers in the Councel of Trent But still refused the authority of Aristotle and his genuine sons Thom Aquinas John Duns Scotus and the whole rabble of their followers and all the testimonies and learning of such as incompetent Judges of heavenly things Thus these holy men ploughed the Lords field with his own Heyfers and sowed it with his own seed therefore he gave so large an encrease They preached as they had commandment and commission from him only his Gospel and all and only whatsoever he had commanded them therefore according to his promise he was with them giving a blessing But if it be further demanded how it came to pass at last that there was a stop to the glorious proceedings of the success of the Ministry of the Gospel these last sixty years that we see not any further propagation of the truth but Antichrist rather regaining strength than losing and the kingdom of Christ rather declining than increasing I answer that as about that time the new sect of Loyalla the Jesuits came to some maturity who being spes ultima Romae ruentis the last subsidiary help of the Romish nodding and falling power perceived that they might seek but not find any fulture from the Scriptures to their fainting cause therefore applied themselves to the study of Aristotle the Pagan and the Schoolmen the Semi-pagans drinking into themselves their sophistry and refining it into som-what a purer Language though most of them retain a scholastical style still And being thus furnished they provoke our Divines to a dispute objecting against them that through their ignorance and illiterate sottishness they dared not to dispute scholastically therefore still cryed Scripture Scripture to hide their want of Schollarship from the eyes of men As about that time I say there were in such an operation a new kind of Antagonists against the power of the Gospel So on our part in many Churches there succeeded the former Worthies about the same time Pastors in their own eyes possibly of a more noble but in spiritual eyes of a baser mettall who to evade that scandal laid upon us by the Adversaries that we destroyed good works by our Doctrine of free Grace through Christ preached some mens inventions superstitions and traditions others meer moralities legalities or duties after the tenor of the Law scarce touching upon the strings of the Gospel to tune up the Justification Life Liberty Peace Joy and other priviledges which are by Christ And to gain to themselves an applause and opinion among men of their universal Learning assented to the forenamed Challengers to discend to them in their own Field and to traverse their Disputes about heavenly things after the rules of worldly wisedom thus basely prostituting the cause and doctrine of the Lord Christ to the censure and arbitration of Heathen Philosophers and of John Duns and other enemies to the purity of the Gospel For in trying all by their learning by the light of Reason which they have dazled and sophisticated with their rules and precepts is to make them judges of Christ and his Gospel how farr they shall stand or fall Who can deny but in stead of the former Eagles which the Church had that stil beheld the Sun of righteousnes to fetch their light from his beams we had now Owls that looked downward and pitched upon the elements and rudiments of the world and worldly learning as the Apostle terms them Col. 2. 8. to fetch light authority thence in pretence to maintain the truth but in deed and successe to betray it No marvell if in this case Christ hath with-drawn himself and his blessing from such Apologists for his Cause which plead for him with such a kind of argumentation as is worse then totall silence For what of Christ is there in such disputes when the first syllogism or its prossyllogism or a distinction diverts the question from all the lists of Divinity into Philosophy or Metaphysicks c. and not the least parcell or particle of Scripture is any more heard of through the whole disputation It is but as it falls ouâ— sometimes between two Apes that having a heap of shels cast before them which they take for nuts inconsiderately break out into a skirmish rending in pieces either the others jackets and then with tooth and nail wound either the others hides untill the weaker yeeld the victory to the stronger and the Conquerour by his victory gets nothing but shels to break his teeth not a kernell to stay his hunger So when a question in Divinity once translated and removed into Logick in this element to be tryed there is notable jangling untill one of the Antagonists that hath the stronger front and more subtle brain and clamorous voyce hath put the other to silence and then one is as wise and as great a gainer as the other For the question is adhuc sub judice where it was it was above all logicall and metaphysical notions to decâ—de it I acknowledg that in such disputes it hath much delighted me sometimes to find the sophistical fallacies of an adversary detected and shamed in a logicall way by some of our Divines Yet this in no wise either doth or should satisfie me as touching the question untill I find the true assertion confirmed â—y Scripture it self One testimony from above in this case is of more worth and weight than a thousand volumes of Arguments drawn out of worldly wisedom which is from beneath And lest I should be taken as singular in this peece of prattle as Mr. Baxter will term it I shall mention in stead of many two famous modern Writers the one speaking with
vouchsafeth not to answer one no nor to cite one why but that he thinks when the Scriptures and his own assertions do contradict either the other the authority of his own judgment not only to parallel but also to over-weigh the authority of the Scriptures What Papist what Enthusiast hath or can have the Scriptures in less esteem then this Aphorist shews himself here and elswhere to have What Scriptures are brought against him he disdaineth them an answer yea a glance of his eye to see them or tongue to read them to us But if he finds any Scripture whose point with much bowing and wresting he thinks he may turn about against us that have no more wit but to think their authority venerable and requiring our submission thereunto of these he makes use to befool yet more such fools as regard them If I fail in my censure the Lord forgive to me the mistake of my judgment and to Mr. Baxter his giving occasion yea cause of such a mistaking And as the authority of Scriptures is pufft from him with less then a piff or pish so do we find humane authority in all probability falsified by him I know saith he that learned and godly men are of this judgment that the Law as a Covenant of works is quite null and repealed in regard of the sins of beleevers I do not doubt but by these learned and godly he means some Protestant Divines whom somtimes he will flatter smooth and almost spit in their mouths to allure them to run after him Now if he do not falsify their assertions let him name but one of them that ever affirmed the Law to be so repealed I may possibly acknowledg him to be in the main learned and godly but I believe I shall never account him to have been considerate in laying down such an assertion For it directly contradicts the doctrine of our Saviour Think not saith he that I am come to destroy the Law c. I am not come to destroy but fulfill Verily verily Heaven and Earth shall pass but not one jot or tittle shall not pass from the Law till all be fulfilled Mat. 5. 17 18. Or to whom should it be repealed not to unbeleevers for it is consented in both sides that they are under the Law under the Curse Nor to beleevers for the Law hath pursued their sins unto death in the body of Christ and by Mr. Baxters acknowledgment hath inflicted upon him for them upon them in him the tantundem if not the idem which it ever threatned against sinners And how is the Law repealed in any of its power that doth or hath executed all its power upon all that have been transgressors Mr. B. very well knoweth what doctrine is taught in the Reformed Churches but will needs falsify it as he doth also the Holy Scriptures We affirm that the Law is still in force and shall be til the worlds end We preach not a repeal of any of its power or righteousness which it had from God at any time Neither on the other side do we attribute to it a power or unrighteousnes which God never gave it We grant it a power to take full vengeance upon every sinner for every sin committed during life But we deny that if any be raised to a second life after death as was Christ having born the whole wrath due to the sins of the former life that such a one comes under the power of the Law again the Law hath never more dominion over him But so stands the case with believers They have suffered in Christ done their Law in Christ are dead in Christ and in him they have satisfied the Justice of the Law for the sins of their whole life If now they are also risen with Christ and are dignified with a new life the life of grace so that though they live it is not so much they that live as that Christ liveth in them and the life which they live in the flesh is by the faith of the Son of God Gal. 2. 20. In this new life which they have by their union unto Christ now triumphant the Law can no more reach them then Christ himself triumphant So the Law is nulled to them but never repealed nulled because it hath inflicted upon them its whole penaâ—ty and after it hath so done it hath no more power over the very reprobates much lesse over the Saints So that the Law being null or of no force to believers hath received no diminution to its power holding it still firm and entire as ever no more then the Law of the Land is weakened for that when it hath inflicted death upon the Felon or Traytor it hath no further power to question him As before they had existence in Adam their not existing yet in him and under the Law by being in Adam argued no weaknes in the Law So when they have don their Law for the sins committed while under the Law and that by their new union unto and existence in Christ they cease to be under the Law that the Law hath no power over them argues no wound or weaknesse or detriment that the Law hath sustained any more then it doth because it is null in power to the Angels in Heaven over whom it had never power or null unto Christ now in Heaven over whom it had once power Mr. Baxter acknowledgeth that the penalty of the LAW is due to none but the transgressors of the Law to the unrighteous and withall affirms Thes 16. p. 96. and Explication page 98 99. That Satisfaction for disobedience is our Righteousnes makes a man so perfectly righteous as to the Law and further penalty thereof as if he had never disobeyed Yet we find him here fighting not onely against Heaven and Earth but against himself also to deny the nullity of the Law to them that have satisfied by CHRIST for their disobedience to the Law making it one and the same thing with the repealing of the Law This word repealing being here foisted in by himself partly to make way for his sophisticall and bombasticall distinctions which are no less deer to him then his life therefore in the Explication of the next Thesis comes in great ostentation no less trappled with them then a Cart-horse with his painted Collar bells and fethers partly to give occasion of his riding in state upon Grotius his shoulders to shew what new subtle and fine-spun learning he hath drawn from so noble and Apostaticall a Doctor no less fit to the Argument he hath in hand than the shoo iâ— for the hand or the glove for the foot But lastly and principally that having according to his wonted and inbred subtlety put on a false vizzard upon the doctrine of the reformed Churches he might in the 13 Thes and its explication dispute victoriously against the vizzard having nothing to say against the doctrine in its own nature and verity As for the other pretended opinion that the Covenant
the Apostles termes by which he freely and without necessity in relation to his justice willeth the salvation of one and willeth not the salvation of another loveth or hateth imputeth not or doth impute sinne according to his own free will But justification in the latter sense is an act of Gods righteousnes or faithfulnesse by which hee faithfully and righteously accomplisheth his promises of grace in just â—ying and absolving them which believe by the sentence of pardon pronounced to their conscience according to the Gospel promise made to beleevers No word of promise went before justification in the former sense to make it an act of justice to fulfill that promise neither could it be an act of his natural justice that by the necessity of his nature he should so justifie and love any for then should none be either loved or saved freely of God when contrariwise it was in his own free choice to love or to hate to save or condemn all or mutatis vicibus to have loved Esau hated Jacob to have willed the condemnation of the saved and the salvation of the reprobated But the word of promise preceded justification in the latter sense which it is righteousnesse in God to fulfill therefore is it an act as well of his justice or righteousnesse as of his free grace 3. That Justification in the former sense is antecedaneous or foregoing to all covenants whatsoever 1. In order of nature though not in time it goeth before that covenant between the father and the son mentioned before in the examination of the explication of Mr. Baxters fourteenth Thesis and consequently before Christs undertaking to make or the fathers Covenant to accept what he should offer in satisfaction for the sinnes of the elect For in order of nature the willing of the end alway goeth before the willing of the means conducing to the end so that Gods willing mans righteousnesse and immunity from sinne and loving him to salvation must needs goe before his willing of Christs satisfying of his justice which was but a mean appointed of God to the constituting of man righteous before him that he might be pure from sinne discharged from condemnation and partaker of salvation which was the end Not that there was any precedency or following after of these acts of God in time for they are both coeternal and before all times Whom God hath loved and forgiven their sinnes them hath he so loved and forgiven in and through Christ from all eternity and through and for the merit of his satisfaction Much more doth this immanent act of justification go before not onely in nature but in time also the other temporary Covenants both the Covenant of workes made with Adam and the Covenant of Grace made after by Gospel promise by Christ or God in Christ to us and with us For these had all their being in time But justification in its other acceptation is subsequent unto and followes after and is an effect of not onely the Covenant of Grace but of faith it selfe which the Covenant of Grace calls for as a mean to attain it None else but a beleiver nor he until he actually beleeveth is thus actually justified or hath pardon of sinnes and absolution from wrath declared and pronounced of God in his conscience And thus to be justified in Christ or in God is one thing and to bee justified in our selves by God through Christ is another The former is an antecedent the latter an effect or consequent of the Covenant of Grace 4. That neither the mediation satisfaction of Christ nor much lesse our faith in Christ nor any of the most noble gifts of grace received from Christ either in their habit or operation do move God to justifie us so as to put into him a will to pardon our sins and accept us as righteous or to change his affection from nilling to will our forgivenesse and happinesse and from hating to love and accept us because he is God and therefore immutable and there cannot be any cause of Gods will rendred any more than of God himselfe For the Will of God is God himselfe and these immanent acts of God are God himselfe acting So that the substration of all that Christ hath suffered and by his sufferings satisfied for us and of all that we doe or can doe to put our selves into union with Christ and a conformity with the Will of God are in no wise the causes or conditions or antecedents of Gods first loving owning and pronouncing uâ— righteous and pure from sinne imputed but the effects thereof For he so loveth and justifieth all that in a Covenant way have been or shall be justified in their own conscience before ever they beleeve or live But that the intervening of Christs satisfaction for our sinnes and our recumbency upon and embracing of Christ so satisfying by faith that we may be justified do ad nothing to God which was not nor alter any thing which was in his will before but do onely lay and make a way by Gods ordination how he from all eternity loving and justifying us in himselfe freely may in a course most convenient to magnify both his truth and righteousnesse and withal his grace and mercy at length actually declare us just in and to our own consciences and for ever acquit us from sinne and wrath to the admiration of Men and Angels And so the former justification is a pure simple free and irrespective act of God having no causality out of himselfe moving him to it but the latter is a foederal Gospel or Covenant justification respecting his own Covenant before made Christs satisfaction already given and pleaded in heaven by Christ and mans faith in the mediator and promiser pleading the promise and the blood of the mediator sealing it upon all which he doth he cannot but actually pronounce and declare to the conscience of the beleiver his perfect absolution from sin and vengeance This latter is indeed the justifying wherof the Scriptures primarily speak as oft as they speak of justification by faith but so as the former is also in such Scriptures implyed Neither is the Scripture silent in reference to the former as considered without the latter or apart from it 5. That although all that are or shall be justified by faith in time i. e. each onâ— in the time when he so beleeveth were justified also in Christ secretly in God before they beleived or yet lived even from eternity Yet is there no man justified by vertue of the New Covenant and promise of the Gospel proclaiming right to the Lord Christ to forgivenesse of sinnes freedome from condemnation heirship to Gods Kingdom and all other benefits of Christs Passion until he doth actually beleeve and embrace Christ thorow him to have all those pretious promises made good and effectual to himselfe Though in Christ he were Lord of all before yet differed he nothing in himselfe from a servant from a child of
Whosoever shall call upon the name of the Lord shall Rom. 10. 13 14. be saved How then shall they call upon him in whom they have not beleeved His argumentation runs thus Whosoever do rightly call upon the name of the Lord shall be saved but beleevers only call rightly upon the name of the Lord ergo beleevers only shall be saved He argues here from the effect to the cause from acceptable prayer to faith from whence it floweth concluding that salvation is promised to prayer not as it is an act performed in its self but as it is a fruit of faith ascribing all the furtherance unto salvation by prayer to faith that breaths it out and all the efficacy which faith hath to salvation to the Lord i. e. the grace of God or Christ the Mediatour beleeved in So making faith to be that which in the vertue of its object saveth and not prayer either in its act or in respect of the spirituall disposition of the heart to pray And with the Apostles argument from prayer to faith I might also argue to manifest that the Scriptures which Mr. Baxter quoteth to prove that forgiving of others is a collaterall condition with faith to justification or forgivenesse have no force in them to prove such a conclusion viz. Mat. 6. 12 14 15. Forgive us our debts as we forgive our debtours for if we forgive men their trespasses your heavenly father will also forgive you but if ye forgive not men their trspasses neither will your heavenly father forgive your trespasses Mat. 18. 35. So likewise shall my heavenly father do to you also if ye from your hearts forgive not every man to his brother their trespasses The like also in Mar. 11. 25 26. When ye stand praying forgive c. as in the former Scriptures Luke 6. 35. Forgive and ye shall be forgiven Isa 5. 15. And the prayer of faith shall save the sick and if he hath committed sins they shall be forgiven him Joh. 14. 13 14. Whatsoever ye shall aske in my Name I will do it c. 1 Joh. 5. 15. Whatsoever we aske we know that we have the petitions that we desired of him The rest have nothing of sound much lesse of substance to the purpose for which they are quoted How much these Scriptures together with those of the former bunch that were intended by Mr. Baxter for the foysting in of Repentance and of the next bundle that he would have to force in all the works of love and obedience into the office of justification may prevail with some simple and ignorant persons I know not For these not being able to compare Scripture with Scripture and spirituall things with spirituall nor to search into the pith and bottom of Scriptures are carried as the Apostle saith with every wind and sound of doctrine whither their seducers will But I do not comprehend what Mr. Baxters designe is who having compiled this work chiefly if not only for the reading of the Learned should fardle up together these Scriptures to deceive such for the very quotations will send them not only to the Scriptures but also to the Commentators upon these severall Scriptures where they must needs find him and the Jesuits so wresting from them the same doctrine and Mr. Baxter so fully answered in their answer to the Jesuites that his Readers will not be able to decide which is the verier Jesuit he or those whom he followeth I had a thought therefore to transmit the Reader to the Commentators But to manifest to the simple how little there is in substance in these quoted Scriptures making for Mr. Baxter I shall interpose these few things 1 That the Scriptures are all of Gods inspiration concenting together in oâ—e harmony no where dashing either against other no more then God their Author dasheth against himself so that we must necessarily conclude that neither all nor any one of these Scriptures doth in its proper and genuine sense contradict those before alleadged Scriptures of justification by faith and not by works by faith without works by the righteousnesse of faith and not by our own righteousnesse by the law of faith in opposition to the law of works c. as before If then these Scriptures should bring in justification and remission but in part by our own works and righteousnesse Scripture would here be set in commotion against Scripture and God against God 2 Mr. Baxter doth here make this work of forgiving and praying for forgivenesse as also in the next place all love obedience and the works thereof not simply conditions of justification and forgivenesse which in some sense far from Mr. Baxters some of our Theologists admit but collaterally and in the same relation with faith and this is the highest toppe of Papall presumption not the worst of Jesuits speak more derogatorily to the depressing of Gods grace or more proudly to the exalting of mans works worth and righteousnesse 3 From this doctrine of his it would follow that praying and forgiving others must be such a condition of justification that where it is there is justification where it is not there is not justification the positing or not positing of the one including the summe of the other for so it is with faith He that beleeveth shall be saved he that beleeveth not shall be damned Mark 16. 16. so Joh. 3. 36. Will Mr. Baxter say so of forgiving others and praying for forgivenesse are all that do it justifyed dares he to say it No otherwise but with his caeteris paribus and sensu composito if he doth this and all things else which a Christian should do And thus I might also make every civill and indifferent Action the condition of justification A mans sleeping by night and working by day his eating when he is hungry and drinking when he is thirsty his improving of his groundâ— before he sowes them and sowing them when improved and reaping them when the crop is come to maturity all these and the like may be as well called conditions of justification for these also caeteris paribus when all things else are done which a Christian should do do stand as full in strength to justification as those works which Mr. Baxter particularizeth yea this caeteris paribus makes sin guilt ungodlinesse perdition c. more properly conditions of justification then any of those which Mr. Baxter nameth for without the actuall being of those none can be justifyed in Christ before God For Christ Came not to call the righteous but sinners to Repentance Mat. 9. 13. He hath shut up all under guilt under sin that the promise of righteousnesse by the faith of Jesus Christ might be upon all that beleeve Rom. 3. 19 22 23 24. He justifyeth the ungodly Rom. 4. 5. And saveth that which was lost Mat. 18. 11. Are these duties to be performed coordinately with faith that we may be justifyed surely rather then those which Mr. Baxter nameth for these still go before
altering his judgment is because that opinion would not subserve to his justification by works which he hath so pertinaciously determined to set up that whatsoever of sacred or humane Authority he meets with opposit to it he shoulders it out of the way and whatsoever occurres out of any sink and puddle making for it he takes up as a treasure But the Meritoriousnesse of Christs Legislative and Kingly office to satisfie for our sins being laid as a groundwork he thought it seems would tend much to the exalting of the works done by the Commandement of King Jesus to justification therefore he took it up from Grotius and made use of it as a paved way to Justification by works which here almost from the same grounds he urgeth And so we see that from the very beginning to the end of this Tractate all that he hath conspireth and aspireth to this end justification by works and to elude all that the Gospell hath against it But let us come to examine his Assumption to this Argument and what he brings for it B. Thes 66. Christ is not in any one part or work of his office alone the object of justifying faith as such but Christ in his entire office considered is this object viz. as he is Redeemer Lord and Saviour In a good sense we might grant him both all this and all the substance of all the Arguments which he brings to prove it For none of the Protestant Churches have denyed but maintain 1 That all the offices of Christ are needfull and cooperating to and in the worke of Mediatourship that Christ not only as our high Priest but also as our King and Prophet made satisfaction for us and makes his satisfaction effectuall to us 2 That the object of justifying faith is Christ in all his offices King Priest and Prophet 3. That these offices of Christ are not to be severed by us because counited and coworking in him He layes not down nor puts from him any one of his offices when he either justifyeth sanctifieth or illuminateth c. but doth all and every of them as Lord Saviour and Teacher Yet when all this is granted to him his cause is never the stronger nor ours at all the weaker Nay he declares himself guilty of the fault wherewith he chargeth the innocent viz. of separating Christs offices holding him forth to us as redeeming us only as our high Priest governing and giving Lawes to his Church only by his Kingly office enlightening us in the truth only as our Prophet when contrariwise we teach that Jesus Christ i. e. the Anointed of God in all his offices and anointings is made unto us of God wisdome righteousnesse sanctification and redemption not wisdome in one only of his offices righteousnesse in another c. but all in all as the Scripture witnesseth 1 Cor. 1. 30. Neverthelesse we deny not but some acts and benefits of Christ are to be attributed more properly and peculiarly to one then another office of Christ yet so that the cooperation of the other offices therein is nor wholly to be denyed But this we deny that there is any other fountain opened for the washing away of our sins but the bloud of Christ only or any other satisfaction made to the justice of God but by the sacrifice of Christ alone yet so as this bloud and sacrifice as they are primarily our high Priests so are they our Kings and Prophets also howbeit the bloud and sacrifice of one Christ alone And herein we follow the Scriptures leading threed which affirm not only the Priest to have dyed for us but our Prophet or Shepheard also I am the good Shepheard and give and lay down my life for the sheep Joh. 10 11 15. He came not to be ministred unto but to minister and to give his life a ransome for many Mat. 20. 28. viz. to seal the doctrine with his bloud which he had taught with his lips and to make the way through the veil of his flesh thorough his bloud which he had taught to be the only way into the Holiest to the Father And as the Shepheard so the Lord and King also It was the LORD that was betrayeâ— 1 Cor. 11. 23. crucifyed 1 Cor. 2. 8 killed Act. 3. 15. and raisâ—â— again 1 Cor. 6. 14. Even the Lord of glory and Prince of life Therâ—fore it is that the holy Ghost cals it the Lords death 1 Cor. 11. 2â— The Lords body and the Lords bloud 1 Cor. 11. 27 29. And needfull was it that Christ as Lord and King with all his power should thus grapple with sin death and hell on our behalfe how else should he have vanquished them and having spoyled these Principalities and powers made a shew of them openly and triumphed over them Col. 2. 15. And without this victory his death had been to us vain our enemies had remained unconquered and our selves unransomed The strong man had not been driven out by a stronger then he Luk. 11. 21 22. Thus we neither divide nor separate the offices of Christ one from another but conjoyn them all in the death and passion of Christ by which alone we beleeve and teach that the Lord Priest and Prophet Christ Jesus hath made satisfaction for our sins But we utterly deny that which Mr. Baxter drives at that Christ as our Lord that is as a Lawgiver and to speak in Mr. Baxters words Thes 31. as he doth establish the morall Law commanding perfect obedience and forbidding every sin as exactly as under the Covenant of works is the object of justifying faith as justifying This was that great and principall article which Luther with so much vehemency defended against the Papists viz. that Christ is Luth. in Gal. Cap. 2. 20 alibi no Moses no Exactor no giver of Lawes in reference to justification but a giver of grace a Saviour c. pronouncing it an accursed â—and hellish doctrine which the Papists taught that he justifyeth as a Law-giver that they which so paint him out make him not a Christ but a Fiend or Devill The state of the question then is betwixt him and us not whether Christ as Lord as well as Saviour but whether by the sacrifice of himself for us or else by giving Laws and Commanding all duties of obedience to us also be the object of justifying faith as justifying i. e. whether our faith by obeying Christ in the works of righteousnesse as well as by cleaving to Christ crucifyed do justifie We maintain that the death of Christ or Christ dying for us is alone offered to our faith for justification he contrariwise that Christ as commanding the duties of obedience is the object of faith as justifying Our Assertion that Christ suffering for us is the alone object of justifying faith as such may be confirmed by many Arguments One Argument may be drawn from the offerings and sacrifices of the old Testament and the sacraments both of the old and new Testament
Even Mr. Pemble himselfe whose words hee can almost if not altogether rehearse without book gives it as the common interpretation of Protestant Writers so that he cannot be ignorant of it Yet he saith nothing to it and saith all to what none denieth Is this sincerity in handling the chiefe point of mans salvation Such as hee begged from God upon his knees or the use of that which he injoyns upon us tenderness in the interpretation of Scriptures But we must leave him in his own way because hee is resolute therein Sith hee will not answer us let us answer him in these things which in stead of an answer to us he would fish from the Text for himself Br. pag. 299. 1. When it is sayd we are justified by works the word by implieth more than an idle concomitancy if they only stood by while Faith doth all it could not be sayd wee are justified by works We grant it doth much yea almost all in the justification wherof James there speaks viz. before men And this is that which he speaketh ver 21. 22. 23. of Abrahams justification by works fulfilling that Scripture which sayth Abraham beleeved God and it was imputed to him for righteousness How did his justification by works fulfill the Scripture which affirmed him to be justified by faith but as this great work and fruit of his faith declared and manifested to men the truth of that Scripture and the truth of his faith by which he was so many yeers before justified B. p. 300. 2. When the Apostle saith by workes and not by faith onely hee plainly makes them concomitant in the procurement or in that kinde of causality which they have especially seeing he saith not as he is commonly interpreted Not by Faith which is alone but By Faith onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All is granted as before of the justification before men The profession of Faith or to say we have Faith is not sufficient without declaring it by works so to justifie us Therefore saith the Apostle Shew me if thou canst thy Faith without thy works and I will shew thee my Faith by my works vers 18. B. 3. Therefore he saith that Faith is dead being alone because it is dead to the use and purpose of justifying for in it selfe it hath a life according to its quality still This appears from his comparison in the former verse 16 that this is the death he speaks of And so works make Faith alive as to the attainment of its end of Justification We grant that the hypocriticall profession of Faith which James reproveth is as all other sinne alive to condemne the unbelievers and unjustified but dead to the use of justifying us in our consciences before God or outwardly before men But that the addition of workes to such a dead Faith can make it alive to justifie a man before God we deny neither doth James affirm though there may be some force that way to his justification before men who are subject to failings in their judgement In the fourth place he findes something to say for and something against the Analysis of Piscator and Mr. Pemble When he would depresse it at the utmost he can onely say that they seeme to faile in the Explication of the 22. verse about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faiths working with Abrahams workes and perfecting by workes In this I leave the Reader to peruse Mr. Baxter and them whom hee opposeth from thence to judge which party layes the surer ground of their interpretation As to the question in hand the working of both together to justifie and declare his faith perfect or sincere to men doth nothing strengthen his assertion or weaken ours The rest that hee hath in this Section are meere words without proofs as also his Answer given to some Objections made on our part and the same so curt that the best examination of them is to leave them unexamined untill he bring somthing to prove them Yet what of all that hee saith heere hath or seemes to have force to some other end I may possibly in its proper place call it into Examination CHAP. VII Argument Mr. Baxters sixth Argument to prove justification by works drawne from the Identity of the Conditions of justification and salvation examined To which are added the Rules which Protestant Writers give for the Right understanding of such Scriptures as promise eternall life to men of such works and qualifications an enquiry into the force of those Scriptures out of which Mr Baxter seeks to evince that eternall life runs upon condition of works A Sixth Argument he draweth from the Identity of Justification and Salvation in relation to the Condition of their procurement and attainment He layes it thus p. 310 B. Thes 78. Our full Justification and our everlasting Salvation have the same conditions on our part But sincere obedience is without all Doubt a condition of our sâ—lvation Therefore also of our Justification We except here against the Terms or Phrases used in the proposition and that 1. against that which by way of distinction hee names our FULL Justification implying thereby that there is an empty or at least partiall maimed and not full Iustification before God as by what he hath oft said before by his own expressing himselfe and his meaning in the Explication of his Thesis he makes evident The Protestants utterly deny this 1. and 2. partiall and full unperfect and perfect Iustification acknowledging one onely Iustification of the New Covenant which as an act of God is simul semel perfect admits of no degrees or increases though as to a mans owne apprehension and comfort it hath its increases and decreases And whatever Mr. Baxter hath hitherto brought to proove on his part wee have found no lesse vaine than is that which hee seekes to prove The Scripâ—ure is altogether ignorant of such a two fold Iustification so that we leave it as Mr. Baxters not Gods Iustification 2. Against that which by the like way of distinction hee calls our everlasting salvation implying thereby a temporary salvation which is by Christ in respect whereof the saved may be unsaved againe and so the salvation which they have by Christ become transitory not everlasting Both these wee deny and detest as Popish Socinian and Arminian doctrines what audaciousnesse is it in Mr. Baxter to name them and not to prove them to beguile his credulous Reader not acquainted at all with Controversies with an opinion that these things are knowne and granted by Protestants who detest the hearing of them and with unresistable arguments of Scripture oppugne the Authours of them Wee shake off as prodigies in the Gospel Doctrine of Iustification and Salvation the Attributes which hee giveth in that sence in which hee gives them It is a bad Cause that seekes the support of Sophistry and fallaciousness to support it Truth loves to bee attended with simplicity and plainnesse Let Mr. Baxter say why he puts
he was nigh to Jerusalem and because they thought that the Kingdom of God should immediatly appeare by this Parable foretelling them that the Citizens the Children of the Kingdom the Iews for their rejection of Christ should bee cast out into utter darknesse where is weeping and gnashing of teeth i. e. into blindnesse of minde and stubbornnesse of heart accompanied with all calamity and misery as we see them undergoing untill this day This I acknowledge to be but my owne private opinion yet such as I could easily manifest from the Text it selfe if occasion were to be very probable if not certainely the minde of Christ Yet let it stand or fall sub calculo melioris Indicii But if we are to understand all of Christs last Comming to judgement it ministers nothing to advantage Mr. Baxters Cause but enough to ruinate it For first the faithfull Servants that shall bee so richly rewarded are such as wrought with a free spirit and the reward which they received was a free gift they challenged it not in St. Conditions name and Christ confers it freely as their munificent Lord. That hee mentions their service argues not either dignity or desert in their service but the riches of his grace that having justified their persons hee had in regard their service also The unprofitable servant cast into utter darknesse is Mr. Baxters legall man serving with a mercenary and slavish spirit expects nothing from Christ but in the way of justice lookes upon him as upon an Austere man a strait Law-giver and a rigorous exactor of the fulfilling of his Lawes I knew thee that thou art an hard man reaping where thou hast not sowne and gathering where thou hast not strawed and I was afraid saith he and so did nothing because of his feare of so strict a Lord at least nothing to purpose nothing to the advancing of the Kingdome of Christ in righteousnesse peace and joy in the Holy Ghost within himselfe or others The second Scripture Mat. 25. 34. 35. is most plain sayth Mr. Baxter in which the mouth of the Judge himselfe describeth the order of the processe of that day Come ye blessed inherit c. For I was hungry c. The Judges mouth describes but why doth Mr. Baxters mouth refuse to speak out the description which the Judge maketh of the processe of that day If hee began at ver 31. when Christ is set in his throne to call all Nations before him to judgement he declares the maner of the processe 1. by separating the sheep from the goats 2. by setting the sheep at his right hand What the sheep were himself declares Jo. 10. such as hear his voice his Gospel voice and are Gospellized and spirituallized by it What hee means by his right hand the Apostle declares 1. Thess 4 16 17. The dead in Christ shall rise first and shall bee caught up in the clouds to meet with the Lord in the ayre What to do not only to be with the Lord but also as the same Apostle sayth to sit with him in judgement and to judge the world 1. Co. 6. 2. This is the right hand of Christ to which the saints perhaps shall bee advanced even before the dead out of Christ shall be raysed To this at last is annexed what Mr. Br. alleadgeth Come yee blessed of my Father inherit the Kingdome prepared for you from the beginning of the world Who seeth not heer the grounds of their glorification to bee that they were Christs sheep the heirs of God and his elect vessels That they are to be convened before Christ not as prisoners to bee judged but to bee owned as his justified ones and to receive the glorious fruits of their justification and adoption a Kingdome by inheritance yea to sit as partners and Commissioners with Christ in judging the world what the Lord Iesus addeth for I was hungry c and yee thus and thus ministred unto me will Mr. Baxter because of the word for conclude these offices to be the cause of their justification then let him also conclude that the cause of Gods shewing mercy to Paul was his ignorance and unbeliefe This will as well follow from those words of Paul 1 Tim. 1. 13. I obtained mercy because I did it ignorantly in unbeliefe To his condition the proper place is to speak afterward So the 1 Pet. 1. 17. who without respect of Persons judgeth according to every mans work holds forth thus much to us that God cannot be deluded or corrupted as oft times earthly Iudges are either to pervert justice for favour or carnall ends or to take appearances for substance but jugeth all both persons and actions according to what they are not what they seem In like mnner 2 Cor. 5. 10. the Apostle appeales as may appeare by the 11. and 12. verses compared with this from the standers and censures of the false Apostles to the judgment Seat of God They had it seems questioned among the Corinthians the sincerity of both the Apostle and his Ministry Hee refers all to Christ the Iudge Before him wee must all appeare saith he and hee will reveale who are the sincere and which the hypocriticall Professors and Preachers of Christ they or I to take vengeance of the one and to owne the other He maimeth that testimony of Rev. 20. 12 13. that the force therof may not be understood by his Reader Let him supply what he hath cut off the Book of life by which they which are in Christ are to be judged which is there mentioned aswel as the other books by which the world is to be judged and then the judgments which the Saints are to pass through wil appear to be a judgment of Grace not of strict justice to consist in their admission to the Kingdom after the tenour of Grace not of Workes The other three Scriptures he seeth to have so little even of shew in them for his use that he deigns not the labour to alleage the words and let him not expect that I should stil do it for him Thus far we grant that the sentence of Iudgement though not the justifying sentence shall passe in the last day according to works 1. The whole world that hath not heard of Christ much less beleeved on him shall be judged according to their works to life or death according as their works have been perfect or unperfect yea to a measure of vengeance answering to the measure of their sinnes some to many some to fewer stripes 2. The whole bulk of professed Christians also shall in this respect be judged according to their works viz. that as their professions of and actings in Christ were eyther in truth or in hypocrisie meerly formall or else Vitall and reall so shall they be either exempted from or adjudged unto vengeance And so the secrets of all hearts shall bee then disclosed the Sheep and Goats Saints and Hypocrites shall then bee fully seperated one from the other which untill
thing that firmly susteineth namely the Righteousness of Christ imputed to us and not on the holiness and grace inherent in our selves For this is unperfect c. therefore we cannot for it be counted Righteous before God But the imputed righteousness of Christ is a perfect righteousnes in which there is nothing that can offend the eyes of God but all things that can abundantly please him Vpon this alone therefore are we to rest as upon a thing sure and stable and to beleeve that by it alone we are justified 7 This may undoubtedly be affirmed and it is the opinion of all Divines that God can justifie men and make them pleasing and amiable to him without any inherent quality or habits infused 8 To the same purpose and somewhat more fully speaketh Bellarmine The guilt or obligation to punishment saith he may be taken away without the infusion of Righteousnes For nothing hinders by how much the less God can will the not ordeining to punishment and the pardoning of the offence and the not accounting him for an enemy to whom he hath not granted the gift of habituall Righteousness 9 The Scope of James in the second Chapter of his Epistle is to shew that we are justified not by a barren but by a fruitfull Faith 10 The meaning of James is not that Faith without works is dead c. For it is evident that we are justified by Faith even without works But his meaning is that Faith without works that is which refuseth to work or is noâ— disposed to work is a dead Faith vain and justifieth not What therefore James alleageth out of Gen. 15. Abraham beleeved God to this purpose he alleageth it that he beleeved being in readiness to work Therefore he saith that in the work of offering his Son the Scripture was fulfilled speaking of his Faith prepared to work It was fulfilled I say as to the execution of that great work to which his Faith was prepared 11 If any where in Scripture thou hearest reward or wages promised know that it is no otherwise due then by Gods promise freely he hath promised freely he gives If thou wilt abide in his Grace and Favour make no mention of thy Merits 12 All Papists consentingly make the Merits of Christ the foundation of mans merits as far as he can merit Neither Faith nor works nor doing nor sufferings say they have any other vertue to merit then what they receive from the merits of Christs death then as they are dipt in his blood this makes them acceptable to the Father 13 When Christ saith of the woman Luk. 7. 47. Many sins are forgiven her for she loved much it is to be understood not that she loved much and so her much love was the cause of her great forgiveness but contrarywise that because many sins were forgiven her therefore she loved much 14 To be given freely and to be a retribution to works are as much opposit as that which is free and that which is from Justice or as not due and debt And this way of inference the Apostle useth in the beginning of this 4th Chapter viz. speaking of Justification by Grace 15 The work of Justice is wages or Reward and this way of Justice Grace excludeth whose work is meer gift or Donation 16 In this verse the Apostle concludeth that Christ hath saved us from all the evill both of fault and punishment That there is nothing of condemnation remaining to them that are in Christ because all judgment is taken away both to the fault and the punishment 17 It is certain that when originall sin is remited that the evils which it brought are not remitted and taken away as all finde by experience Notwithstanding they remain not under the consideration of punishment because the fault being taken away there can be no desert as to punishment remaining 18 I will remember their iniquities no more saith the Lord i. e. I will neither in this world injoin any Penance for them nor in that which is to come inflict any punishment for them So hath the Holy Ghost promised that our sins shall be forgiven by the New Covenant of Grace 19 In regard of the uncertainty of our own righteousness and the danger of vain glory it is most safe to repose our whole confidence in the sole mercy and benignity of God Baxter THe bare act of beleeving is not the onely condition of the New Cardinall Contarenus in Rom. 4. Covenant but severall other duties also are parts of that Condition The Common opinion that justifying faith as justifying doth consist in any one single act is a Wretched Mistake by the one act of faith he means Faith in opposition to works Aph. p. 235 248. Faith it self is our righteousnesse viz. our Evangelicall as Christ is our Legall Righteousnesse It self Toletus a Iesuite upon Rom. 3. is imputed to us for righteousnesse Aph. p. 125 126. It justifieth as it is an act of ours and as it is a morall duty App. p. 80. 102. Both Faith and workes make up one condition one righteousness one perfect righteousness of our own by Cardinall Cajetan upon Rom. 3. which we merit to be justified by God by the legall righteousness which is in Christ And consequently Faith doth not lean upon anothers and works upon their own righteousness but both make up one compounded righteousness and goodness which make us righteous and good also and by this righteousness and goodness deservers of justification salvation Aph. Thes 17 18 19 20 23 24 26. and scatteringly throughout the whole Book Faith as an act of ours and of it self with other workes procureth Righteousness And God hath used Toletus the Iesuit up on Rom. 1. works to justifie as he hath used faith even in the same kinde of causality So we have found Mr. Br. oft affirming as may be seen in our former quotations Let him deny that he holds the consequents of these two Antecedents if he will It is so far from being an error to affirm that Faith it self is our righteousness that it is a truth necessary for every Christian to know yea it both is our Righteousnesse and is imputed to us for righteousnesse The very personall performance of faith shall be imputed to us for a sufficient personall payment of righteousnes Idem in Rom. 4. as if we had paid the full duty and righteousnesse which the Law requireth This is the substance of his words though not his very words which being continued in terms of a Metaphor cannot without the citing of the whole similitude be expressed to the understanding otherwise Aphor. p. 125 126 129. There is a two-fold righteousnesse attainable by Christ at least in words the one an inherent righteousnesse in our selves consisting in the seed and acts of Faith Love Holinesse c. the other in Christ but made over to beleevers by Gods Donation if not imputation Both of these are absolutely necessary to salvation neither is
He tells us he knows no one word in St. Paul or the Bible that hath any strong appearance of contradiction to his Doctrine To which I answer 1 That wee look not to appearances whether they be weak or strong But if there be not strong Contradictions in the doctrine of the Apostle and of the Gospel to his there is no cause of dissenting from him 2 Who more blind and ignorant than hee that will not know and see 3 No marvail if hee see not while hee looks thorow the spectacles of Naturall reason and sophisticall reasonings whereas spirituall things cannot be discerned but spiritually 1 Cor. 2. 14. 4 Let him examine whether the words of Christ be not verified upon him For judgment I am come into the world that they which see not might see and they which see might be made blind Joh. 9. 39. But blessed be God who hath hid these things from the wise and prudent and revealed them to babes Mat. 11. 25. 5 If he see not know not his wilful ignorance and blindnesse must not be made the rule of other mens Faith and Judgment nor prejudice their happiness in seeing and knowing It is somewhat a lofty language he hnoweth not What then Therefore either there is no such thing or no man can know it or it is a fancy in any other to believe it Not Mr. Br. but Christ is our ipse dixit wee draw the Treasures of wisedom and knowledg from Christ not from Mr. Br. 2 Hee acknowledgeth that other men at least seem to know what he denies himself to know Scriptures that have if not a strong yet some appearance of Contradiction to him and quotes the Scriptures which he saith are usually quoted viz. Rom. 3. 28 c. Here 1 I demand of him who they are that quote and against whom they quote those Scriptures That they which quote them are the Protestant Churches and writers and that they are the Papists against whom they are so usually quoted he must needs confess because he can produce none but Protestants that do none but Papists against whom they do alledg these Scripures For although the Arminians do enough declare themselves in their writings that they hold in common with the Papists Justification by works yet I could never find that they would suffer this Tenet to be brought to a dispute but being charged therewith they have with sacred protestations adjurations denyed any such thought in their hearts and so never permitted these or any other Scriptures to be quoted against them about this question still declining the dispute It must be therefore the Papists against whom Mr. Br. saith these Scriptures have been usually quoted And this speaks out to us in many respects what the frame of this mans spirit is 1 The integrity and ingenuity of his Conscience that having but 2 pages backward verbally renounced the Papists and all concurrence of his doctrine with theirs he useth only a short digression to smooth the face end spit in the mouth of Socinus and then forthwith makes a bridg of St Paul to return and make peace and confirm a league with the Papists as it were stroking the shavelings and telling them Notwithstanding all that I have said I doubt not but ye well perceive therein the equivocations and mentall reservations which I have learned from you Still my horses are your horses my charrets your charrets I am as yee are and your Adversaries my Adversaries Mark ye well how finely I shall here divert from you the Scripture darts which the Hereticks fling at you This all may see to be the sum of his words or at least implyed therein 2 His consistency with himself that what ere-while he denyed here he affirms viz. that he is not only Popish in this point but also a patron of the Popish Cause And thus also while he endeavors to purge his doctrine from all contradiction of Scripture he becomes a Contradictor of himself 3 His honesty in explaining his meaning at last whom he pointed at throughout his Treatise under the name of ignorant Antinomians viz. all that have quoted those Scriptures against justification by works 4 His good will to the Protestant Religion and to the doctrine of grace that rather than these shall stand he will say and unsay joyn with and borrow from Papists Socinians Arminians and why not the Turkish Alcaron also or whatsoever prodigies of Doctors that send men to blessednesse by the merit of their owne works 5. His matchles worth arising out of all these for which such a confluence of Divines from all parts of England is made to him even such as were ere-while Zelots against Popery Socinianism and Arminianism untill they had fatted themselves with the spoyls of the friends thereof Hath not the Lord cause to visit upon these men the breach of his Covenant whereof they professe themselves at this day transcendently zealous Is not this one principall branch thereof Let others dream waking of the further exaltation of the present Ministry of this Land I see no ground of expecting any Change but to the abasing thereof though my self must take a share in such an abasement With such plausibility every where is this man and every seducer received in their sowing the worst errors if they will but pretend a zeal against supposed Antinomians And so generally is the doctrine of grace slighted I undertake to defend against all Opponents that Mr. Br hath no one assertion in his whole Book about Justification by works nor more than one if one proof or argument to confirm such an assertion nay scarce any word phrase or Apex which hee hath not received from the Papists Socinians or at the best from the Arminians I acknowledg in some places he runs more in the Arminian than Popish method and dialect when they speak more to the extolling of mans righteousness and annihilating of Gods grace But in no one particle is he better then they I appeal not only to the Learned but also to the rationall among the Readers of his Book when they looked upon its Title Aphorisms of Justification whether they expected not that the truth of the Gospel and doctrine of the Protestant Churches should have been stoutly defended by so Scholastick a man against Papists Arminians c. But when contrariwise they find him undertaking no Combat against them but all for them and making none other his Aversaries but Protestants sometimes under sometimes without the nick-name of Antinomians Is it not a strange piece of incredulity when hee so plainly discovereth himself not to believe him to whom he is a Friend and to whom an Adversary And a gross delusion to lick up as honey from the dirt of Mr. Brs. shoos what they detest as poyson from the lips of Bellarmin Socinus and Arminius But I incurr blame by digressing therefore return to the matter 2 I except against his quotations as done partially and unfaithfully to beget in his weak and credulous Reader
not the latter his instruments in building the Temple Mr. Baxter himself must conclude the contrary B. 2. And that from a reason intrinsecall to faith it self So acted the Assyrians and the Devill in the acts before mentioned as instruments in Gods hand from a reason intrinsecall to themselves Did this increase their honour Rationall men in their actions make use of instruments that are fittest from an intrinsecall reason within themselves to produce the effect purposed They seek not to speak with their ears or hear with their eyes or see with their heels c. because these have not a reason intrinsecall in them to such effects doe they therefore ascribe honour to the tongue above other members as the eyes or hands c. because they speak with the tongue and not with their eyes and hands And do we ascribe to God or derogate from him when we say he hath no lesse wisdom then a man therefore useth yea maketh instruments both within and without fitted for his work when the Apostle affirmeth the foolishnesse of Preaching Gods power to save he robs God of none of his power to deifie either the foolishnesse of Preaching or the Word preached or the mortall Preacher thereof with Gods power B. And from a reason that will make other graces to be instruments as well as faith For love doth truly receive Christ also 1. Qui alterum accuâ—at probri ipsum se intueri oportet This trick he hath learned of Potiphars wife to accuse innocent Joseph of the fault whereof her self not he was guilty Mr. Baxter indeed makes Faith and Love con-causes of one and the same kinde to Justification viz. the severall parts that make up the body of Evangelicall Righteousnesse which he saith justifies us pag. 236. na 3. why doth he proclaim it a scandalous crime in us which he fastens to himself as a praise 2. We affirm not faith to be Gods instrument as it receiveth Christ nor any further to be the instrument of Gods justifying then of his declaring and evidencing us to our selves justified We affirm it to be our instrument yet as given us of God as it receives Christ Gods as by it he evidenceth life and righteousnesse to be ours ours as by it we receive Christ and the justification yea justifier in receiving Christ And when that Mr. Baxter shall make it his task not only to say as here but also to prove that God hath qualified love for this Office I shall not doubt to undertake the task to answer him B. 4. And worst of all from a reason which will make man to be the Causa proxima of his own justification For man is the Causa proxima of beleeving and receiving Christ and therefore not God but man is said to beleeve Here is much of sound to astonish fools but nothing of substance to satisfie the judicious For 1. Did we hereby make man the Causa proxima yet it is but the Causa proxima instrumentalis passiva of his Justification the next instrument to apply it and that not by any thing naturally his own but by the new hand of Faith which God hath given him to this end And this obscures not but cleers up the Grace of God Therefore by faith that it might appear to be by grace Rom. 4. 16. The begger by receiving the freely given treasure may be as properly called the Causa proxima of his enriching yet hath the Benefactor that freely gave it the entire praise of it 2. Or if there were any damage herein done to the Grace of God how much more guilty is Mr. Baxter of the fact in making mans faith and works the very righteousnesse which giveth man right and title to Christ and the Justification which is by Christ yea a righteousnesse perfect and worthy as he hath expressed himself before in what we have already examined Is not this to make Christs satisfaction the remote Causa sine qua non as he cals it in this 56 Thesis and man himself the Causa proxima sine qua non and if the Causa proxima must in his judgement have the preheminence then in his judgement mans righteousnesse hath herein preheminence above the righteousnesse of Christ 3. Yea not only this but the very devill is the Causa proxima sine qua non of our justification according to Mr. Baxter and so must in this great businesse have the upper hand of Christ For the Justification here is but a meer Embryon of Justification with him which most times comes to nought and naught But Justification in the day of Judgement is the thing consummate and in its perfection which he tels us is our acquitting from accusation and guilt which shall be then pleaded and managed against us by Satan Here he makes the Devils plea and managing of the Laws accusation the next Causa sine qua non upon which our finall and compleat justification followeth Thes 39. pag. 188 189. Where now is his worst of all in his or in our Doctrine Thus while Mr. Baxter fights against us with a sword that hath neither edge nor point he neither hurts us not provides for his own defence but by brandishing his weapon untowardly wounds his own face with the hilts B. And yet these very men doe send a Hue and Cry after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere for robbing Christ of the glory of Justification when we make it but a poor improper Causa sine qua non Why and yet All that he hath said against them is not against them but against himself and for himself he hath said nothing Only he hath entertained his Reader with a declamation against us who expected his own assertion should have been confirmed he hath by all laid never a Milstone no nor a Cherrystone in the way to hinder the pursuants of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crâ—dere at all for its sacriledge in robbing Christ When we make it c. which we with whom doth he side or whom makes he to side with him but Socinus Arminius and one or two possibly of their scholars among us which have carried this and many other monsters in their belly long before they were delivered of them and most probably have yet more behinde which have not yet seen the Sun It is Mr. Baxters unhappinesse that these notwithstanding his wresting and catching them by the heel come to the light still before him This is that most likely which stifles his Universall Redemption in the womb But having nothing else to do to make him gracious at Rome because he could not speak first his care is to speak all bigger then they all that have spoken before him Wee make it a poore improper Causa sine qua non i. e. in true and plain English a poor perfect merâ—torious righteousnesse a collaterall of and no lesse necessary then the righteousnesse of the Lord Christ as in this 56 and before in and under his 17 19 20 23 24 and 26 Theses
he hath enough manifested himself B. Some think that Faith may be some small low and impulsive cause but I will not give it so much though if it be made a Procatarctick objective cause Iâ— will not contend If he mean any other difference between the impulsive and the Procatartick objective cause besides that which is between the Generall and the Speciall it is past my skill to understand him or to comprehend what he denies and what he grants no doubt either he would not be understood or else he attributes to his righteousnesse of faith and good works an excitation but not an impulsion forsooth of the Grace of God actually to justifie those whom he beholdeth Schild Metaph li. 1. câ— 44. N. 24 25 40. fairly dressed therewith and so the beauty of the object enamors God to love and justifie And what more doe the Pâ—pists teach and so our justification as Gods act is but in posse till our righteousnesse as a sufficient cause brings it into esse or act Thus far of Mr. Baxters causes of Justification in which if he hath illustrated or confirmed any truth of God God is much beholden to him and Aristotle for it For distrusting the succour of the Scriptures he hath left them and brought nothing else but Logical and Metaphysical notions and reasons to prove all that which he hath said CHAP. XXVII Arg. Whether the sinner be justifyed only by the act not the habit of faith And whether it be not ordained to this use by reason of the usefull property which God hath infused into it to receive Christ Whether and in what sense a man may be said properly to be justifyed by faith In which also some things are intermixed about Mr. Baxters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere and conditions of Justification B. Thes 57. IT is the act of faith which justifyeth men at age and not the habit yet not as it is a good work or as it hath in it self any excellency above other graces but 1. In the neerest sense directly and properly as it is the fulfilling of the condition of the new Covenant 2. In the remote and more improper sense as it is the receiving of Christ and his satisfactory righteousnesse It is not for nothing that Mr. Baxter puts here a restriction upon justification by the Act of faith limiting it to men of age Are then elect infants that die before they attain age and strength of reason to put forth their faith into act justifyed only by the habit of faith It seemeth then that the hue and crie hath apprehended the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere as to them and laid it fast from justifying them Again if they are justifyed by the habit of faith as a habit of inherent grace though not such as he here denyeth to have an excellency above other graces what difference doth he put between Justification and Sanctification Doth he not speak the same things here with the Papists Yea in a higher dialect then any of them For they grant to Infants justification only by the washing of Christs bloud conferred upon them in Baptism without any qualification of their own But this man if he thus say justifies them by an inherent righteousnesse of their own But if Infants are justifyed without the act of faith and yet not by its habit how are they then Justifyed but by that which he calleth Christs own justification as a publick person at his resurrection which notwithstanding he utterly denyed Thes 42. and its Explication and if they are so justifyed will it not follow then that justification by the act of faith is Gods declaring and mans applying of his justification to his present comfort and full assurance which Mr. Baxter explodeth as an unsufferable conclusion But dying Infants are to have no use of this present comfort and full assurance therefore it sufficeth them to be justifyed in Christ though not in themselves Lastly or do they depart hence unjustifyed because without actuall beleeving and receiving of Christ and so shall be justifyed in the day of judgment because at the resurrection they shall actually beleeve What a crie do the poor souls in the interim then make in that Limbus insantum And why may not then according to Origen all the Devils and reprobates in hell be then justifyed and saved also because then they may actually beleeve and according to Mr. Baxter the condition of justification lasteth untill that day B. Explication That faith doth not properly justifie through any excellency that it hath above other graces or any more usefull property may appear thus To the excellency of faith above other graces I have nothing to say But to the reasons which he brings to deny the more usefull property of it I shall speak briefly B. 1. Then the praise would be due to faith No more then when God gives us meat the praise of our nutriment and life is due to our teeth because they have a more usefull property to grind and chew the meat then our eyes or ears B. 2. Then love would contend for a share if not a priority This is only said and not proved or declared upon what grounds love should contend B. 3. Then faith would justifie though it had not been made the condition of the Covenant 1. We denie faith to be the condition of the Covenant in Mr. Baxters sense If he would have spoken directly to them against whom he argueth he should have said Then faith would have justifyed though it had never been appointed and given of God as an instrument to receive Christ the justifyer And then we should answer 2. That it is so much as if he had said Then our teeth would have nourished and preserved life although God had never appointed and given them to us as instruments to chew the nourishing meat And thus the Caveat that he addeth becomes uselesse viz. B. Let those therefore take heed that make faith to justifie meerly because it apprehendeth Christ which is its naturall essentiall propertie For none affirmes faith to justifie meerly because it apprehendeth Christ without considering also Gods ordering and fitting it to this office together with his promise and the virtue laid up in Christ to justifie all that do by faith so apprehend him B. That it is faith in a proper sense that is said to justifie and not Christs righteousnesse onely which it receiveth may appear thus 1. From a necessity of a twofold righteousnesse which I have before proved in reference to the twofold Covenant 2. From the plain and constant phrase of Scripture which saith he that beleeveth shall be justifyed and that we are justifyed by faith and that faith is imputed for righteousnesse It had been as easie for the holy Ghost to have said that Christ only is imputed or his righteousnesse only or Christ only justifyeth c. if he had so meant He is the most excusable in an errour that is led into it by the constant