9. 15. So that it is not of him that willeth or of him that runneth but of God that sheweth mercy verse 16. Many other Arguments have our Divines against the Papists about this question which I intreat the Reader to fetch from them for his fuller satisfaction Now let us see what Mr. Baxter brings to prove that obedience and good workes are the condition of our salvation Yet by the way let us note that the Argument it selfe which here Bell. de ju 〈…〉 4. 〈◊〉 he seeks to confirme is the Papists and great is Belarmines striving to maintaine it as his great prop of justification and salvation by works Si promissio vitae aeternae est conditionata faith he ut C 〈…〉 probavimus certè necessarium est implere conditionem si quis salvus fieri velit â—â—e if the promise of eternall life be conditionall 〈◊〉 I have proved in the first Chapter certainly he must nec 〈…〉 fill the condition that willâ—eâ— saved This Condition of which hee speakes is the same with Mr. Baxters viz. the Condition of works Neither shall it be impertinent heer to take into consideration some rules of our Divines for the right understanding of the minde of the holy Ghost in promising eternall life unto persons of such and such qualifications or that perform such and such duties before wee descend to examine the particular promises and testimonies which Mr. Br. alleadgeth These are principally such as follow 1. That they belong so farre as to bee effectuallized to none else but such as are vitally within the covenant of Grace under the protection of the bloud of the Lamb in spirituall union with Christ Jesus the mediator of the new Covenant according to that of the Apostle All the promises of God in him are yea and in him Amen never effectuallized to them that are not in him 2 Co. 1. 20. To Abraham and his seed were the promises made he saith not his seeds as of many but of one and to thy seed which was Christ viz. in him alone and to them alone to be confirmed which are in Christ Gal 3. 16. Therfore the blessedness which Matthew in sound of words seems to hold forth more generally Ma. 5 3. c. Luke as the Expositor of him or rather of the mind of Christ in those promises contracts to the right objects or persons to whom they were to bee made good thus Jesus lifted his eyes upon his disciples and said Blessed be YEE poor for yours is the Kingdome of God Blessed are YEE that hunger YEE that weep c. implying that the blessedness was to come upon them not by the vertue of these Acts and qualifications mentioned but upon this ground alone that they were his Disciples by him Gospellized and received into Covenant this is that which Augustine so much presseth in such promises to looke to the Root which is Christ and that the reward is not from their works because they are holy but because they are holy or Saints which wrought them and that they are thence saints from whence righteous not from the works but from the Faith of the workers 2. That in such promises the qualifications or works of the persons to whom they are directed are mentioned not as the ground or foundation of the blessednesse promised but to shew the method and order which God observes in bringing them to the possession therof Because he is holy pure spirituall therfore he powrs into them his purifying sanctifying and adopting spirit to conform them to his own will and nature before hee brings them into the full and reall fruition of himself So hee promiseth all the heaven of felicities to the meek the righteous the saints to them that love him that fear him that obey him not therby insinuating that hee found them but that he hath made or will make them such as many as he will crown at last with glory Heerin the power of that father of Spirits excelleth and exceedeth the power of the fathers of our bodies He new creates their hearts new forms their wills puts into them a new spirit therby making them as Peter saith partakers of the Divine Nature and to enjoy the kingdome of God within them heer before they be translated to it above 3. Nevertheless the foundation of all these promises is not such acts and qualifications in us but the relation of sons in which wee stand before God Such God beheld us in Christ before wee were born such hee hath made us that truly beleeve by the grace of the new Covenant having begotten us to himself of incorruptible seed 1. Pet. 1. 23. we are born of God and have received the spirit of adoption by which we cry Abba Father So that our salvation dependeth not upon the vertues and good works which are mentioned in the promises but upon this our relation of sons if sons then heirs c. Ro. 8. 15. as a speciall friend of Mr. Br. who walks by the same rule and the same spirit with him hath acknowledged heerin consenting with our Divines and stoutly maintayning their Assertion at least because it seemed to give some fulture to his cause And I suppose Mr. Br. will not heer leave him whom in all the rest he followeth 4. Yet what the Lord giveth to and hath prepared of endlesse glory for his children as his children he doth oft-times hold forth and promise to them as a reward of such gifts of grace in them and of works which they have done or sufferings that they have undergone for his sake Not but that it was provided for them and promised to them before all such works and sufferings as they were children but for some other honourable ends which I shall in part mention having first instanced some promises of this kind Before the birth of Isaac long had the Lord of free grace promised to Abraham all blessedness corporall and spirituall present and future that his seed should be as the dust of the earth as the stars of heaven numberless that he should bee blessed and in him all nations of the earth be blessed that the land of Canaan the type and the eternall land of Promise the Antitype should be his and his seeds for ever Ge. 12 2. 3. and 13. 15. 16. and 15. 1-6 and 17. 1-8 Yet afterward cha 22. when Abraham had shewed that notable fruit of his faith fear and love to God in offering his son Isaac in obedience to Gods command God called from heaven to him by an Angel and sayd By my self have I sworn because thou hast done this thing and hast not with held thy son thy only son That in blessing I will blesse thee and in multiplying I will multiply thy seed as the stars in heaven and as the sand c. and in thy seed shall all the nations of the earth be blessed because thou hast obeyed my voice Ge. 22. 15-18 We see heer that promised as a reward of this act of
governed untill his coming That it was he who first preached to Adam salvation by the seed of the Woman and afterward more cleerly to Abraham That it was he also which delivered the Law upon Mount Sinai and added there a second Covenant in shew and sound a meer Covenant of works Do and be Blessed Sin and be Cursed which Covenant alone is expresly called the Old Covenant and is indeed now repealed and abolished from being any more a Covenant saving to them that put themselves under it This was but a temporary Covenant an Appendix to the Covenant before made with Abraham and both this and that with Abraham were but subordinate Covenants to that before mentioned between God and Christ Here now all that were justified before Christs coming in the flesh were justified in Christ by force of the first Covenant made between the Father and the Son The promise to Adam and the Covenants made with Abraham and with the Israelites together with all the Sacraments and signes annexed to all these tended onely to bring them that were justified before in Christ to a reall and sensible participation of it and the comforts thereof by Faith within their own consciences So is it now under the Gospel administration That first Covenant is that by which our justification is compleatly finished in Christ the preaching of Faith in a Covenant way tends onely to this that as many as were before justified in Christ may by Faith have their Justification declared and evidenced to their consciences to fill them with joy unspeakable and full of glory and with that peace which passeth all understanding Not but that Christ could without any such Sub-Covenanting have filled up his elect with all the marrow and mystery of Justification by immediate Revelation from himself as he dealt with Paul the Apostle but that this way made most for his and his Fathers glory both in them that are saved and in them that perish 4 Faith it self much less any other qualification gift or act is not a condition of Justification in foro Dei there Christ hath pleaded our discharge by his blood still maketh intercession for us but a means or instrument by which we receive Christ Jesus and the righteousnes or justification that is in him to our selves for consolation and salvation in foro conscientiae so stood the case in respect of the fore-mentioned under Covenant that of the Law When the Lord Christ had published his Law upon Mount Sinai and given to Israel by Moses all his Judgments and Statutes there now passeth a solemn Covenant betwixt Christ and them the people also every one in person assenting gladly to fulfill all that they might be blessed or if in the least point they should fail to yeeld themselves cursed This Covenant was made more visibly and in every part more strictly after the nature and rule of Covenants then this under the Gospel Yet will any say that this perfect obedience so Covenanted was a condition of their justification and salvation without which none could be justified or saved Then were all damned for no one either did or could perfectly obey Nay it was added because of transgressions saith the Apostle Gal. 3. 19. i. e. as a means so to operate about sin in the discovery of it and the damnation that is by it so also to convince men that they might be driven from all supposition of their own righteousnes and seek righteousnes by Christ alone in whom alone the elect were justified before this Covenant was made In the same manner the holding forth of justification now under the Gospel in the form and likenes of a Covenant Beleeve and be saved beleeve not and perish for ever proveth not Faith to be the condition of the New Covenant as hath been said even the whole preaching of salvation by Christ and injoyning of Faith upon all to receive it is an effect of that First great Covenant of Grace between the Father and the Son and a part of Christs Propheticall Office which he undertook in that Covenant to accomplish in undertaking the Mediatorship between God and Men. An effect of that first Covenant I say For so it was agreed that All which the Father had given to Christ by him to be justified and saved should come to him i. e. beleeve in him Jo 6. 37. To this purpose it was Covenanted on the Sons part to seek and to save that which was lost Luke 19. 10. to call unto him all to participate by Faith of the life light righteousness and salvation that he had received for them Isa 55. 1. Io 7. 37. Ma. 11. 28. This was a part of his Propheticall Office to discover the treasures of Grace in his heart and to envite all to the participation thereof And then on the Fathers part it was Covenanted that he would draw to Christ all the Elect all that he had given to Christ that while the Gospel sounded in their ears he would divinely by his Spirit teach and move their hearts that they shall not but come to Christ Jo 6. 43 44. And lastly it is agreed on the Sons part again that of all that the Father thus bringeth to him he must cast out none lose none but raise them all at the last day to glorification and the reason of all is annexed It is the Fathers will i. e. that which was Covenanted between the Father and him in Heaven and he came down from Heaven not to do his own will i. e. any thing of his private will without the consent of his Father but the will of him that sent him i. e. what was Covenanted between the Father and him and concurrent with the will of both Jo 6. 37 38 39. Thus all that which Mr B. calleth the Covenant of Grace is but an effect or an Article and branch of the Covenant made of old between God and Christ And Faith not so properly termed a condition of justification as an instrument to apprehend the present comfort of it being before ours in Christ 5 That this Covenant of Grace is absolute shall be the work of the next Chapter to evince CHAP. XII That Text of Jer 31. 31 32 33 c. opened and Mr. Baxters elusions by which he would evince that it proveth not a free and unconditionall Covenant answered with some other Argumentations with Mr. Baxter about the same Question I Now come to that Testimony of Jer. 31. 31 32 33. cited in Heb. 8. 8-10 against which Mr. B. so much excepteth That New Covenant there mentioned is called the New Covenant not in opposition to the Old Covenant made in the beginning with Adam but in opposition to that Covenant made two thousand and six hundred years after at least with Israel upon Mount Sinai And that Covenant upon Mount Sinai is called the Old Covenant not in opposition to the Cov of Grace made if not from eternity according to Mr. B. yet by Mr B. acknowledgment almost 3000 years
revealed save his own and his Fathers testimonie Joh. 8. 18. Joh. 5. 31 37. Let there be but an iota produced of this kind of literature whereof I treat that our Saviour any where used for the confirmation of the Gospel-doctrines which hee delivered Nay hee denies all ability and possibility that any man by naturall or acquired parts should see or shew forth untill he hath received divine revelation one ray of Gospel-light Therefore when Peter had made but a course and confused or obscure confession of Christ he answers Blessed be thou Simon Barjonah for Flesh and Blood hath not revealed this unto thee but my Father which is in heaven Mat. 16. 16 17. Insinuating that the very threshold of Gospel-knowledg is transcendent and above all the reach of humane Arts and fleshly or naturall wisdome to find it out for themselves or make it out to others Hence are the universal conclusions and assertions which hee layeth down to this purpose No man can come to me except the Father draw him It is written they shall be all taught of God Every man that hath heard and learned of the Father cometh to me Joh. 6. 44 45. No one knoweth the Sonn but the Father neither knoweth any man the Father but the Sonn and he to whom the sonn will reveal him What he speaketh of knowing the Son and the Father he meaneth of knowing the minde and will of God touching the Gospel-way in which he hath purposed to bring sinners to salvation This is a wisdome not borrowed of but hidden from most of the wise and prudent in secular learning and revealed to babes Mat. 11. 25-27 And the Scripture giveth reasons why there is no power in the wisdome and learning of men to dive into the Mystery of the Gospel and Evangelical knowledg of God No man hath seene God at any time The only begotten sonne which is in Joh. 1. 18. the bosome of the Father hath declared him Joh. 1. 18. No man hath ascended to heaven but he that came down from heaven even the sonne of man which is in heaven Joh. 3. 13. What man knoweth the things of a man save the spirit of man which is in him Even so the things of God knoweth no man but the spirit of God 1 Cor. 2. 11. What is here spoken of the knowledg of God is to be understood as in the former Texts the knowing of Gods will and mysterious way of bringing many sons ere while enemies to glory The scope of the Argumentation in these Scriptures runs thus None but such as have seen God seen into him have been in heaven with him nay have been in his very heart and bosom can possibly know the mind and purpose of God hidden in himself touching the justification and salvation of men But Christ only the Spirit of Christ have been and are still in heaven have seen God and are in the bosom of God reading and knowing all the purposes of his mind Therefore none but Christ and his Spirit alone know and can reveale this mind of God to us The Scripture here speaketh of Teachers none hath been in heaven to come thence as a Teacher into the world of what he hath seen in the bosom of God but the Son and the Spirit And the teaching or revealing of which it speaketh is meant original teaching and revealing None can reveal the mind of God but the Son and the Spirit or they to whom the Son hy his Doctrine and Spirit hath first revealed it What weight then can there be in the Testimony or learning of the Heathen Philosophers or of the Angelical and Seraphical Doctors of the Romish Church who never ascended the Heavens to look into Gods bosom and are as void of Christ and his Spirit as those Heathens themselves that any thing of Gospel-wisdome should be grounded upon their authority From Christ discend we to the Apostles and first he that chose them to goe forth into the world to bring forth fruit Joh. 15. 16. i. e. by the preaching of the Gospel to bring home many souls to God to furnish them with abilities for so great end noble a work promiseth to send unto them the Spirit and to what end but to lead them into all truth Joh. 16. 13. into the cleer and full knowledg of the mysterious truths of the Gospel bidding them not to go to Athens to learn from the Philosophers in their Schools any thing that might further their illumination herein but to tarry at Hierusalem untill they were endued with this power from on high Luk. 24. 49. And if we look to the accomplishment of the promise Acts 2. 1 c. we shall finde that the Holy Ghost discending in a glorious manner upon them wrought on them if not only yet principally these three effects as abundantly sufficient to enable them for the Apostleship and Ministry of the New Testament as the Apostle terms his Office 2 Cor. 3. 6. 1. A sudden and wonderfull irradiation of them with all the depths of Gospel-knowledg that without communion with flesh and blood they had the sacred secrets of the Gospel made out in an instant to them by the revelation of Jesus Christ as afterwards Paul manifesteth the Lord Jesus to have dealt with him in like manner Gal. 1. 12. 16. And thus they that were but mechanick and illiterate men were filled suddenly with light and knowledg enough to enlighten the whole world then in darknesse 2. The gift of tongus by which they were enabled to spread abroad unto all men of all nations in their severall Languages the wonderfull things of God i. e. the glorious and untill then hidden ways of salvation Act. 2. 11. 3. A magnanimous and celestiall boldness to hold forth defend and maintain those sacred and saving truths revealed to them in despight of all the powers of Earth and Hell banding against them Act. 4. 13. Here as there is none that will deny the Apostles to have been sufficiently yea abundantly gifted for the execution of their function so I do not so much as suspect there will be any found that supposeth them to have received among the Abundance of their Revelations any inspiration of the before-mentioned humane learning as usefull and needfull to plant the knowledg of the Gospel in the hearts of men or to confirm it after it was planted And 2ly with that learning and power so received they went on in the execution of their Ministry so far from using as that they purposely rejected the use of humane reason and wisdome holding fast to the word alone as the mind of God therein was revealed to them by the Spirit for their rule in preaching and authority in confirming the truth of the Gospel which they taught In stead of all attend we to Paul that laboured more abundandantly then they all Rom. 15. 19. When he had fully preached the Gospel from Hierusalem in the regions round about even to Illyricum he gives this account
Such as these have exhibited or do still exhibit Christ to us for redemption or justification such is our faith still to receive him But these all have exhibited and do exhibit Christ not as a Law-giver but as an offering or sacrifice for our sins therefore under this notion our faith is to receive him to justification So all the sacrifices circumcision paschal Lamb c. under the old Testament directed the faith of men to Christs sacrifice to the bloud and wounds of Christ for purging c. Or if any will say as he may truly say that circumcision typified also the renovation of the heart by the Spirit of Christ himself may answer himself that this was to sanctification and not to justification 2 The whole stream of the Gospell leads our faith to Christ crucifyed or dying for justification As the serpent was lifted up in the wildernesse so shall the Son of man be lifted up viz. upon the crosse that whosoever beleeveth in him should not perish but have everlasting life John 3. 14 15. I determined to know i. e. to preach among you for your knowledg nothing else but Christ and him crucifyed 1 Cor. 2. 2. If I be lifted up I will draw all men to me signifying what death he should die Joh. 12. 32 33. He that eateth my flesh and drinketh my bloud c. Joh. 6. 47 58. Whom God hath set forth as a propitiation through faith in his bloud Rom. 4. 25. Being justified by his bloud Rom. 5. 9. The bloud of Christ cleanseth from all sin 1 Joh. 1. 7. The Lambe of God sacrificed that taketh away the sins of the World Joh. 1. 29. Having made peace through the bloud of his Crosse Col. 1. 20. And reconciled us in the body of his flesh through death Ver. 21 22. Having redemption through his bloud even the sorgivenesse of sin Col 1. 14. He hath purchased his Church with his bloud Act. 20. 28. Having boldnesse to enter into the Holiest by the bloud of Jesus by the new and living way which he hath consecrated through the veil of his flesh Heb. 10. 19 20. He was wounded for our sins and bruised for our iniquities and by his stripes we are healed Isa 53. 5. God forbid that I should glory in any thing but in the Crosse of our Lord Jesus Christ Gal. 6. 14. I might even weary the Reader with allegations of Scriptures every way as pertinently and properly making Christ dying for us the object of faith as justifying And I challenge Mr. Baxter and all his admirers to produce one Scripture proving Christ as a Law-giver to be the object of our faith to justification If they cannot do it let it be acknowledged as an audacious and daring presumption in Mr. Baxter from his own authority without and against the Word to lay it down here as a position and principle of Religion 3 If the death and sufferings alone of Christ and not his giving of Lawes and commanding duties of righteousnesse be the sole and entire satisfaction which he hath given to the justice of God for us then Christ in his death and not at all in his Laws and Commands of such duties is to be made the object of our faith for justification But the former is true therefore the latter also Both the consequent and consequence of the Proposition must needs be granted by all Protestants though not by Remonstrants and Socinians which hold the imputation of the obedience of Christ to us by which he hath satisfyed Gods justice that he for us and we in and by him have done our law that his satisfying obedience is by imputation so fully made ours to justification as if we had done it our selves which is the doctrine of all Protestant Churches But Mr. Baxter hateth this phrase of imputation of Christs obedience will not cannot admit it for then he destroyes and pronounceth all at the best to be erroneous whatsoever he hath spowted out for sacred doctrine he grants the imputation of nothing else but our own faith and works to justification so that after his principles the consequence is not so clear Let us see therefore whether also after and upon his own grounds it may stand firm and undenyable 1 Then Mr. Baxter Thes 18. affirmes our Legall righteousnesse as he cals it i. e. that righteousnesse by which the Law is satisfyed for our breaches of it to be in Christ and in calling this Legall righteousnesse ours and the satisfaction therein made ours he doth imply that the satisfaction of Christ is the thing that being made ours is that which justifyeth us This he speaks out yet more plainly pa. 218. telling us that Christs satisfaction must be made ours else we cannot be justifyed that so far as by imputation no more is understood then the bestowing of Christs satisfaction on us so that we shall have the justice and benefits thereof as truely as if we had satisfyed our selves in this sense he granteth the imputation of Christs satisfactory righteousnesse and thus according to his principles that act or those acts of Christ by which he made satisfaction for us or rather Christ in these acts is to be made the object of our faith as justifying According to this rule pa. 54. he makes the Active righteousnesse of Christ considered as such part of the satisfaction together with the Passive and to lay a ground for that which he here inferreth pa. 57 he affirms that among other parts of Christs righteousnesse or Active obedience his assuming of the humane nature his establishing and sealing the Covenant his working miracles his sending his Disciples to convert and save the world his overcoming death and rising again c. which were all works most proper to his kingly office to have been meritorious and satisfactory And all this to lay a foundation for what here and Thes 72. he buildeth viz. Christ as a Law-giver as well as a Redeemer is the object of justifying faith as such and that obedience to his Laws as well as faith in his sufferings hath to do in our justification We finde then Mr. Baxter making Christ in his Legislative righteousnesse upon this ground alone to be the object of justifying faith as therein he in part satisfyed for our disobedience Therefore hoc nomine and in this respect must the consequence of the proposition stand firm with him viz. If only the death and sufferings of Christ and not at all his Legislative righteousnesse be the sole and entire satisfaction c. then Christ in his death onely and not c. is to be made the object of faith as justifying For in that righteousnesse alone by which Christ satisfyed is faith to apprehend him to justification by his own rules The Assumption then remaines alone needfull to be proved viz. that Christs death and suffering alone is the entire satisfaction This is clear to them which will not wilfully retain beams in their eyes from these Scriptures which affirm the
be brought to leave the way that nature hath taught to find and enter into this way which the Father revealeth What then say yee is the broad way and wide gate by which men seek to enter into life I answer M. Brs. way the way of our own righteousness and strict carriage It is broad and wide because all learn it from nature corrupted which telâ—s us it was the way if we had kept it but cannot tell us that it is now blocked up to sinners so that many so many as seek for life by their own righteousness and works doe by this supposed way of life passe to destruction Not but that the way of vice is a broad way also buâ— our Saviouâ— speaks not heer of it but of the broad way by which men seek life but find destruction To this effect is that of our Saviour â—he Publicans and harlots enter into the kingdome of heaven before the strict living Pharisees Ma 21. 31 By what way did these vitious livers enter but by Christ into the Kingdom else if strictness of life had been the way to it the Pharisees had entred before them This is the interpretation of this Gospel text after the tenour of the Gospel and so Mr. Br. suo se jugulavit gladio hath brought a sword to cut the throat of his own cause B. Ma. 7. 21. Not every one that faith Lord Lord shall enter c. but he that doth the will of my Father c. This is the will and work of the Fathers willing and commanding as to life that we beleeve on him whâ—m he hath sent Jo. 6. 29. B. Ma 7. 22. 23. Many shall say in that day Lord we have prophesiâ—d c. to whom it shall be answered I know you not depart from me ye workers of iniquities Hypocrites that come with their mouths full of Works and merits to plead for Heaven shall all be shaken off and the ground of their exclusion is this I know you not ye were not built upon mee had no union with mee no setled dwelling and recumbency upon me therfore he shakes off both them and their works as workers and works of iniquity B. Ro. 8. 4. That the righteousnes of the Law might bee fulfilled in us which walk not after the flesh but after the spirit The righteousness of the Law is perfect And they walk not after the flesh but after the spirit which as the same Apostle saith worship God in the spirit and rejoice in Christ Jesus and have no confidence in the flesh i. e. as in the following verses he expoundeth in legall priviledges or works of their own Righteousnes Phi. 3. 3. In these the righteousnes of the Law is fulfilled They have a perfect righteousnes even Christ made Righteousnes to them which the Law weak through the flesh could not produce in them B. Ro. 8. 13. If yee live after the flesh yee shall die but if yee through the spirit do mortifie the deeds of the body yee shall live Who they are chiefly that in reference to life and death doe live after the flesh and after the spirit the same Apostle teacheth not only in the forequoted Text Phi. 3. 3. but also Gal. 3 3. Are yee so foolish having begun in the spirit are ye now made perfect by the flesh In which words I challenge Mr. Baxter yea the whole pâ—ck of Jesuits if they dare to deny that by beginning in the spirit the Apostle means their trusting wholly on Christ for justification and salvation and by being made perfect by the flesh their seeking to perfect it by works viz Circumcision and with it the morall duties which the Law commandeth If in this place â—e will take the flesh and spirit in a larger sense yet compare we this 13 with the 1. vers of the Chapter and it will appear heer is nothing for his turn Ver. 1. he saith There is no condemnation to them that are in Christ Jesus But who are they Such as walk not after the flesh but after the spirit Let now Mr. Baxter put what sense he will upon flesh and spirit in the 13. verse it must bear the same sense as in the 1. verse And then if any demand why they that live after the flesh must die the answer is in readiness Because they are not in Christ Iesus or why they that mortifie c by the spirit shall live Every one can answer because they are in Christ Iesus So that in these there is no condemnation to the other nothing but condemnation Because he that hath the son hath life he that hath not the son hath not life 1 Jo. 5. 2. Heer according to promise I annex what I left unanswered cap. 16. of the third bunch of Scriptures quoted by Mr. Baxter p 236. referring them to this place to be examined as speaking more soundingly to glorification than to iustification by works I shall begin as I there left at B. pa. 236. lin 21. Mat. 10. 37. Hee that loveth Father or Mother more then me is unworthy of mee so of Sonne or Daughter When he meaneth the same with Bellarmine as he hath enough manifested under his 26. Thesis let him speak out the same with Bellarmine viz. That none shall receive salvation by Christ but those that by works merit it and make themselves worthy of it Let him so express himselfe and hee shall not want an expresse answer At present while he will lurk in the dark we will leave him in the dark B. Lu. 13. 24. hath been before examined Phi. 2. 12. Work out your salvation with fear and trembling Whether we look to that which precedes or that which followeth this Text we shall find its testimony to be to Mr. Baxters cause what a Colledge Brush alias called a hatchet to a Freshmans Gown cutting it in peeces because it will not be cleansed If to that which goeth before we are bidden v. 5-11 to follow the example of Christ as far as he was in a capacity to give him selfe a patterne to us in this kind in selfe deniall who being in the form of God and equall with God took to himselfe the forme of a servant made himselfe of no reputation abased himselfe to the death to the Cross to the Curs and so became exalted on high above all names c. So must wee deny and abase our selves in our relation as Christ did himselfe in his lay all the false glitter and glory of our works and righteousness in the dust as he did his true glory watching with a holy feare and trembling over our backsliding heart that is apt assoon as any shew of righteousness and goodness appears in our selves and works to depart from Christ and to rest in it as our sanctuary in this case is it that the Apostle requires this continuall working and heaving out selfe from our selves that Christ may be our All. And that with much fear and trembling watchfulness over our deceitfull hearts that are
works and in opposition to works That this is Pauls doctrine and Pauls justifying Faith I suppose hath beene enough evinced before and shall God assisting bee more fully eleared in its due place when I come to examine the reasons which Mr. Baxter bringeth to proove his doctrine not to bee opposite to Pauls but the same with it Therefore in calling this Faith a soule couzening Faith hee proclaimes Paul yea Christ himselfe which revealed to Paul his Gospel a cheater and couzener learning this calumniation from that Jewish and Pharisaicall generation from which he hath derived his Doctrine Joh. 7. 12. But the testimony of the Holy Ghost runnes contrary to Mr. Baxters pronouncing them that joyne Works with Faith as necessary concâ—uses with it to Justification to bee the couzeners troublers and subverters of mens soules Col. 2. 4. Gal. 5. 12. Act. 15. 1. 24. But to vindicate the Doctrine of the Protestant Churches and therein also the doctrine of the Gospel both being one and one 〈◊〉 from having any thing in it that may give footing to this 〈◊〉 that we teach a soule-couzening Faith and to manifest that Mr. Baxter doth knowingly asperse the Doctrine of Faith and them that held it with this slander I shall collect into a few heads the doctrine which our Churches teach yea which Mr. Baxter knoweth they teach as to this Question First then they affirme That God hath layd up in one Christ alone all supplies for poore sinners to relieve them against all their spiritual wants of which supplies these 2 are principal ones righteousnesse to justification and the Spirit to Sanctification The one delivereth from guilt and condemnation the other from the domination of sin and impotency to acceptable obedience The former stateth the sinner Rectum in Curia righteous before God again having his sin pardoned and no more imputed the latter spirituallizeth quickneth and new formeth him again to the will and image of God in holinesse and righteousnesse 2 That whosoever receiveth one receiveth both these supplies from Christ none puts him on to justification but puts him on to sanctification also and so becomes a new creature as well in reality as in relation becomes inherently as well as imputatively righteous by him 3 That it is one and the same Faith which is instrumentall both to justification and sanctification though not by one and the same but by severall and different Acts. As my hand even the same hand is instrumentall both to feed and cloth me though not by the same but by different Acts. It is the will of my benefactor to hold my selfe to Mr. Baxters simily having ransommed me from Turkish thraldome and appointed me to honourable service in his house to leave open to me both his wardrop and his store house or promptuary of provisions with a command that I should pertake freely and richly of both that by the one I might be fitly habited and adorned by the other nourished and strengthened for honorable service to be done to him In both these my hand is instrumentall to serve and furnish me yet by severall Acts. It neither fetcheth meat from his wardrop nor clothing from his Pantry and Cellar but by several Acts from both and either what in both and either is laid up for me yet so as all is my Lords goods and by my pertaking thereof I am put into a capacity of dooing him faithfull and acceptable service I need not make the application every one can do it for himselfe The eternall King having layd downe the life of his owne son for the ransom of my soule hath opened to me all his treasuries in one the same Christ the treasury of his blood merits to purge me from the guilt of sin and obligation to judgement and vengeance so that having put on Christ crucified my Law is done my sin forgiven my nakednesse and filthinesse covered and I stand in Christ as perfectly righteous as if I had never offended the treasury of his spirit and spirituall gifts sufficient to turn my water into wine to renew my hart and to sannctifie me throughout that henceforth I shall hate sinn no lesse than hell and delight in the Law of God after the inner man taking no lesse pleasure in the holinesse than in the happinesse which are by Christ The eternall Father offers both together and neither without the other And the same spirit which drawes to one drawes to both The same Faith which apprehends one apprehends both is not a justifying except it be also a sanctifying Faith Yet by severall Acts and from severall treasuries in the same Christ the same Faith fetcheth justification from his satisfaction and new inherent righteousnesse from the spirit of sanctification 4 That as justification ought and doth declare it selfe to the person justified by its proper and immediate fruits peace of conscience joy in the Holy Ghost prizing Christ above all things soul contentation in him living and dwelling upon him selling all to enjoy him alone to righteousnesse and salvation counting all things dung and losse in comparison of him emptying our selves more and more of our owne righteousnesse of our owne-selfe confidence that hee may be made out all at Gods Tribunall repairing no more to Abanaâ— Pharfar no nor to Jordan it selfe but to the one fountaine of Christs blood there to Wash dayly and be cleane neither in this mountain nor yet at Hierusalem but in Christ alone to worship that we may be accepted So also sanctification doth and ought to shew it selfe to us and others by its fruits to our selves by the seeds and habits of love righteousnesse holinesse c. affecting the heart within To others by the fruits and workes of the spirit manifested in the practise without viz. all the Acts of love mercy goodnesse sanctity piety charity equity patience meeknesse c. as also in subduing the flesh by the spirit mortifying every evill affection fighting against every sinn that we may shew our selves a peculiar people of the Lord zealous of every good worke 5 That justification and sanctification by Faith in Christ do evidence either the other He that can finde himselfe truely justified may know himselfe to be no lesse truly sanctified by Christ because he that is in union with Christ so as to be pertaker of his justifying and saving righteousnesse by being so joyned to Christ is become one spirit with him saith the Apostle The spirit of sanctification discendeth and giveth influence from the head to the whole body and every member thereof So on the other side he that by being one spirit is sanctified by the same spirit of Christ may by this evidence know himselfe that Christ by the same spirit is made righteousnesse to him and is in the same relation to God with Christ being justified adopted c. a son and heir with him to all the inheritance Sanctification I say truly understood is such an evidence for none are sanctified but the justified and