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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80762	Mr. Baxters Aphorisms exorcized and anthorized. Or An examination of and answer to a book written by Mr. Ri: Baxter teacher of the church at Kederminster in Worcester-shire, entituled, Aphorisms of justification. Together with a vindication of justification by meer grace, from all the Popish and Arminian sophisms, by which that author labours to ground it upon mans works and righteousness. By John Crandon an unworthy minister of the gospel of Christ at Fawley in Hant-shire. Imprimatur, Joseph Caryl. Jan: 3. 1654.	Crandon, John, d. 1654.	1654 (1654)	Wing C6807; Thomason E807_1; ESTC R207490	629,165	751

he●r it tends to the promoting of his cause to affirme it And this alters the Case quoth Ploydon How rightly did Mr. Baxter describe his owne acting in this businesse p. 291. I resisted saith he the Light of this Conclusion as long as I was able It is the light of the Conclusion not of the Premises that swayeth him First hee pitcheth upon this Conclusion Works justifie there was light in this Conclusion it fell out of the Lant-horne of the Jesuits sophistry into his bosome and by that light he is swayed and having taken up the conclusion in such light of its owne from them now he digs downward for day and takes up that which erewhile he shook off as darkness for light to illustrate and prove it So his light conclusion is first formed and afterward he seeks for Crutches and reasons what come first to hand to support it sacrificing here more to hast than to reason lest his idol should fall before he returnes with his props to sustaine it And what if upon new thoughts we shall finde all that is here said all so unsaid again Let us passe to his explication peradventure we may stumble at such a stone before we come off from it B. Explication Heere I have these things to prove 1 that the Justifying sentence shall passe according to works as well as Faith 2. That the Reason is because they are parts of the condition For the first see Mat 25. 21. 23. well done good a●d faithfull servant thou hast been faithfull over a few things I will make thee ruler over many things enter thou into the ioy of thy Lord. And most plaine is that from the mouth of the judge himselfe describing the order of the processe of that day Mat. 25. 34 35. Come ye blessed inherit the Kingdome c for I was hungry c. So 1 Pet 1. 17. who without respect of persons judgeth according to every mans worke So 2. Co 5. 10. we must all appeare before the judgement seat of Christ that every one may receive the things done in his body acording to that he ha●h done whether good or bad So Rev. 20. 12. 13. They were judged every man according to his works Heb. 13. 17. Phil 4 17. Mat. 12. 36 c. but this is evident already The Scriptures that he brings to prove that the justifying sentence shall passe according to workes as well as Faith are first here put and therefore first to be examined And against his reasoning from them I except 1. as well as Faith is here foysted in being wanting in the position And why heere supplyed but to beguile the simple with a good opinion of his assertion as if he attributed something to Faith also in Christs and Pauls sense When contrariwise he teacheth that Faith hath nothing to doe in this businesse but in the notion of our Act our righteousnesse or worke so that with him to be justified by Faith is to be justified by our owne worke 2. That there is no one of these Scriptures but is alledged by Bellarmin and his fellows against the Protestants and by them fully answered manifested to make nothing for justification or salvation by works scripture after scripture no one of them pretermitted When Mr. Baxter now stands up in Bellarmins place against us is it sufficient for him to tel us what Bellarmin hath said against the truth as if we could not without him know it and to leave unanswered yea unmentioned the hundreds of our side that have retorted upon him his owne arguments to the subverting of his owne cause that by these Scriptures he would have maintained If he would have another answer ought he not to have excepted against the validety of those that have beene already given Is he worthy to heare more from vs that hath stopped his eares against all that so many worthies have said already scorning to take notice thereof Nay when he will onely alledge the Scriptures and not take the labour to tel us what or how he will conclude from them he leaves us not in a capacity to declare so much as our consent with him or dissent from him Yet for the use of the weaker sort of readers that have not ability to make recourse to those learned workes where these controversies are handled or to understand them in that language in which most of them are written I shal speak something in generall to all these Scriptures First of that of Mat. 25. 21. 23. or rather taking the whole parable together beginning at ver 14. and ending at v. 30. granting it on both sides to be the same Parable which Luke recordeth chap. 19. beginning at the 12. and ending at the 27. verse which very few have questioned no one hath had cause to deny then it suits not at all with Mr. Baxters purpose or his Judgement dayes justification For the Kingdome of Heaven and the Lords comming and reckoning with his Servants and retribution of their service is to be taken for Christs comming to preach first in his owne person and then to set up and stablish the Gospel by the Ministry of his Apostles The servants to be reckoned with are principally the Teachers of the Iewes the Talents used or abused are the mysteries of the Gospel revealed though veyled under the Law The matter of the Account is what each by his serious studies and labours had cleared up to himselfe and others of this Gospel and saving knowledge of Christ before his comming for the advancement and advantage of Christ at his comming They which had spent their labours this way received at Christs comming a double measure of the spirit of illumination in the knowledge of Christ and salvation by him and were intrusted with a fu●ler measure of this sacred Treasure to bee the dispencers thereof to the world But hee which ●ad wrapt his Talent in a N●pkin and hid it in the earth left the Doctrine of Christ scattered throughout the old Testament under a veile as he found it without searching into it and clearing it up to others was l●ft in the state of infidelity rejected and bound over hand and foot by his unbeliefe to perdition And his Citizens which sent word after him wee will not have this man to rule over us we will have a Christ such a one as wee have framed to our selves in our owne immaginations but not this Christ have their doom not only denounced but executed also upon them bring them hither and sl●y them before me Who are these but the great Body and Nation of the Iewes that professed themselves Citizens and the onely Saints of God but for their refusall of Christ were slaine and destroyed by the sword of the Romans And so the parable comprehends in it a Prophecy of the successe of the Kingdome of Grace now in the way of erecting in its power as to the Iews So saith Luke in that 19. Chapter verse 11. Hee added and spake a parable because 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

upon what terms salvation runneth under the Legall or old Covenant B. Rev. 22 14. Blessed are they that doe his commandements that they may have right to the tree of life and may enter in by the gates into the City The doing of Christs commandements heer is the same which Heb. 5. 9. is called the obeying of Christ and the meaning of both is there explained Faith which Christs commandement calls for gives right to the tree of life and to all the priviledges of the new Hierusalem B. Ja. 1. 22. 23. 24. 25. What he would infer from the three former of these verses hee saith not and I dream not Any other three verses in the whole Bible might have been quoted as pertinent to his purpose as these as far as my dull brain can comprehend To the 25. if by the Law of Liberty he understands the Law of the Old Covenant or of the Decalogue and by blessed everlasting salvation as he erewhile termed it then hee prescribes salvation hence to bee sought by the Law and not by Christ by the covenant of works not of grace and so the salvation of man shall stand or fall upon these terms as hee doth or doth not forget to doe all that is commanded in the Law and Christ must not be at all looked after heer is no mention at all of him and thus to argue is worse than Popish even Jewish But if he understand by the Law of Liberty the Gospel then hath it the same sense with the former Scriptures teacheth us to seek salvation in a Gospel way as a free gift from free grace as children of liberty whom the son hath made free and not as children of bondage by works He that doth th●s shall be blessed in this his deed Some of our Expositors I know expound it another way yet not with but against Mr. Baxter B. Ma. 5. 1. to the 13. To this enough hath been sayd a little before in this Chapter B. Especially Mat. 5. 19. 20. The former verse runs thus Whosoever therfore shal break one of the least of these Cōmandments and teach men so to do the same shal be least in the Kingdom of Heaven But whosoever shall do and teach them the same shal be great in the Kingdom of Heaven Christ here speaketh of Teachers under the Gospel And the sense as may be gathered from the precedent verses is this Whosoever under a pretence of the liberty of the Gospel shall take to himselfe or instill into others a licentiousnesse to break the Commandements of the Law or to neglect any of that holiness and righteousness which is the matter of the Law that man shal be an instrument of little yea of no use in the Gospel Church But whosoever shal so learn and teach Christ as in and thrrough him to take into his owne and presse upon other mens affections and practise all the duties of holiness and righteousnesse which the Law requireth in a Gospel way this man shall be an instrument of great good in the Gospel Church as one that hath learned and teacheth Christ to salvation and to sanctific●tion also If this in its substance be not the meaning of this Scripture I know not the meaning of any one Text of Scripture The latter which is the 20. verse is read in these words Exc●pt your Righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the Kingdome of Heaven True Theirs was their owne Righteousness the Righteousnesse of works which could never satisfie for or expiate their unrighteousness Except we trample this as dung in respect of confidence in it to put on Christ for righteousness who hath both satisfied and expiated we shall never enter into the spirituall Priviledges of the Kingdome of Grace much lesse into the joyes of the Kingdome of glory What is there in either of these verses to promote Mr. Baxters salvation by Works B. Mat. 7. 13. Enter ye in at the strait gate for wide is the gate and broad is the way that leadeth to destruction and many there be that go in therat But strait is the gate and narrow the way that leadeth to life and few there be that find it And will Mr. Br. take up the broad and vulgar way of expounding this broad and that narrow gate and way That by the broad way and wide gate are to be understood the way of prophaneness Atheisme Lust Luxury Carnall security c. and by the strait Gate and narrow way strictnesse of life and conversation unless he ride in this common Rode there is nothing to be found that will square with his purpose But that this interpretation is wide from the scope of Christ will appeare 1. by comparing Luke with Mathew who Luke 13 24 thus renders the words of Christ Strive to enter in at the strait Gate for many shall seeke to enter in and shall not bee able Whence it appeares that both these Gates and Wayes are such as men seek to enter into life by And was there ever that man so mad so void of the naturall light of reason and conscience that did strive to enter into life by Prophanenesse Lust Atheisme and impure living Doth not the Apostle tell us that the most stupified among the Heathen do so far know the judgement of God as to know these things to be worthy of death Rom. 1. vers ult ● When it is said of the narrow way and gate few there be that finde it if it should be understood of the strictness of Morall holinesse and righteousnesse it might well be said few there are that enter by it but to say few there be that finde it is not agreeable to reason For who is there that findes it not The very Light of nature teacheth all men this naturall way to life by the strictnes and perfection of their naturall and morall righteousness And this is the greatest beam in their eye blinding them that they cannot see the straight and effectuall way indeed What then is the strait gate and narrow way to life wherof Christ heer speaketh Let Christ himselfe interpret himself I am the way I am the door by mee if any man enter none can come to the Father but by me Jo. 10. 9. and 14. 6. The way into the holiest i. e. into heaven consecrated or new made for us through the vail of Christs flesh saith the Apostle Heb. 10. 19. 20. or let Mr. Br shew that the Gospel owneth any other way to life This is the way that few find when Peter had seen and spoken but of a glimpse and glance of it Blessed art thou Simon Bar-jona saith our Saviour for fl●sh and bloud hath not revealed it to thee but my Father which is in heaven M● 16. None can enter into it except the Father draw him Jo 6. 44. Except he be taught and have learned of the Father ver 45. And great striving must there be against ou● own wisedome before we can