and it s not proved that any one Devil is guilty of all mens sins they make God guilty of all yea they that lay it on Christ only after his Incarnation lay it on him that is God XXI They that feign Christ to have personated us in his first Covenant of Redemption make us by him to have Covenanted to Redeem our selves and to do the Mediator-work XXII They feign Christ to have made such an Exchange with the Elect as that having taken all their Sins he hath given them all his Righteousness not only the Fruit of it but the Thing in it self So that they are as perfectly Righteous as Christ himself and so esteemed of God But here they differ 1. Some say we have only all his Passive Righteousness Some say also all his Active 3. Others also all his Habitual 4. Others all his Essential Divine Righteousness and so are Goded XXIII This perfect Righteousness they say we have at least from the time of Christ's death before we were born or had any personal Beeing XXIV Hereby they must needs feign Christ and us to be one and the same Subject or else the same Accidents Habits Acts and Relations to be in divers Subjects still the same which is a contradiction XXV Hence they say that the elect have no sin because it is all Christ's and cannot be his and theirs also XXVI They say that Christ having perfectly done the Work of a Saviour we are perfectly saved and want nothing necessary to Salvation XXVII They say all sin past present and to come are pardoned even that not committed that is no sin XXVIII They say that it is not possible that sin can do an elect Person any hurt Christ having been a perfect Saviour from it all so Dr. Crispe XXIX They say that no Prayer or Duty or Act of Man can do us any good or further our Salvation Christ only having done it already for us so Crispe XXX They add that to pray hear read obey or do any Duty as a means to our own Good or Salvation is to sin against the Free Grace of Christ But that we must do it 1. In thankfulness to Christ that hath saved us 2. And for the good of others As if it were not as injurious to Free Graece to seek other mens Salvation as our own or we might not do good in love to our selves as well as to our Neighbours Or as if we ought not to plow sow labour eat drink build c. for our good becaâ—se Christ is all By this it seemeth that Dr. Crispe did not pâ—each or write his Bâ—oks to do any good because he took that to be a denyal of Christs Grace XXXI They say that under Moses Law David and the Elect were not pardoned till they had sacrificed But under the Gospel all the elect are absolutely pardoned without any delay or condition or means on their part as if there had been so vast difference between the Fruits of Christ and the way of his Justification then and now XXXII They say that Pardon and Justification are absolutely perfect at the first and so no more sin to be after forgiven nor any punishment to be remitted or removed XXXIII They say that no elect person suffereth any the least punishment because all is forgiven and Christ suffered all and that no Pain or Correction is now penal or for sin XXXIV They talk of our being freed from the Law in so undistinguishing universal Words as if they knew no Law but that of Innocency to Adam and that of Moses to the Jews and thought it were a priviledge to be lawless or that Christ had no Law and so there were no Transgression XXXV They hold that Christ was no Law-Maker and so must infer that he was no King and had no Laws of his own to Govern or Judge by and so deny a chief Part of his Office and his Kingdom and Government who is King of Kings XXXVI They say If God should punish any sin of the elect it would be injustice because it is all punished already on Christ and the Debt is fully paid by him XXXVII They take God's Covenants and Laws to be things so different as that a Law is not his Covenant nor his Covenant a Law Whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both that is God's Statute-Law containing the determinate Terms of Duty Reward and Punishment Life and Death and both have the same parts his Law having Precepts Prohibitions Promises and Threatnings and his Covenant as his hath the same And when it its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it becometh a mutual Covenant by mans Consent and the Law bindeth Subjects to that Consent XXXVIII They are so much for a Christ without us that they write as if the Work of Christ within us and by us were a Dishonour to Christ that causeth it if we praise it As if the Prâ—â—sâ— of the Structure were a dishonour to the Builder or the Cure were a dishonour to the Physitian or the Glory of the World if praised were a dishonouring of God God praiseth his Servants and their Grace and Works but if we praise them they say we rob Christ of his honour XXXIX They seem to hold that Christ doth all the Work of our Salvation immediately without Instruments or Means And all that is ascribed to subordinate Causes were derogate from him And so Apostles Miracles â—cripture Writings Preaching were no Means of Good or injured Christ as if Sun and Moon Angels and Men dishonoured God XL. While they say that no Duty must be done for our own good or salvation they destroy natural necessary self love and directly would drive out all true Religion from the World and harden all the wicked in ungodliness by taking away those Motives without which no men are converted or saved and kept from sin XLI They hold that whatever Law or Promise in Scripture hath any condition is part of the Law of Works And that the Law or Covenant of Grace is only of what God will actually and absolutely himself effect or that Efficience it self as if the Gospel were a Law of Works XLII Accordingly they hold that God doth not make any conditional Promise or threatning a means of his Spirit or Christs communicating of Free Grace And so that the Gospel hath no conditional Promises tho' there be conditional Words not understanding that God who is Life Light and Love Power Wisdom and Goodness worketh by all three and printeth the Image of all on his Elect working by efficient Motion sapiental Order and amorous attractive communication XLIII They hold that no mens sins were the cause of Christ's Sufferings but the Elects And that the rest are damned for want of a sufficient Sacrifice offered for them XLIV They hold that all the Mercies that the Non elect have in all the world are given them without the Purchase of Christ XLV Yea many hold that none but the Elect have any Grace or any Mercy because it
Word of God 1. He suffered not many temptations which yet by the merit of his sufferings we are freed from 2. He suffered not many relative evils as bad Parents bad Teachers a bad Wife and all the attendant crosses in buying and selling crosses from bad Tenants or Landlords c. which the merit of his suffering delivereth many from 3. He suffered not the torment of an accusing Conscience 4. Nor Gods hatred or displeasure 5. Nor the many miseries which sin in its own nature bringeth to the Soul as painful cares fears frustrations deceits c. 6. Nor corruption in the grave 7. Nor the final Sentence Go ye cursed into everlasting fire 8. Nor the proper Execution of that Sentence Yet he delivereth some Believers from all these and all from some by the merits of his sufferings For it was not the just same punishment that was due to all Believers that he suffered but that which was fit to make him a meet Sacrifice which was the tantundem vel aequivalens consideratis considerandis Ad 43. The affirmative subverteth our Faith Christs Death merited the full pardon of all pardoned sin But the pardon of sin is the pardon of the deserved punishment of sin and of the sin as related to that punishment But certainly the privation of Gods illuminating sanctifying Spirit and its helps and fruits is a great part of the punishment of sin Psal 81.11 12. Rom. 1.28 2 Thes 2.10 12. To be given up to mens own counsels wills lusts vile affections to a reprobate mind to have eyes and see not hard hearts to believe lies c. Sin is no farther pardoned than this punishment is by sanctifying grace remitted and removed The Scripture doth not ascribe to Christs Sacrifice some part only of our pardon of sin but the whole Rev. 1.5 He washed us from our sins in his blood and so he is the propitiation for them 1 John 2.2 4.3 He made purgation of them on the Cross Heb. 1.3 He died for them and gave himself for them 1 Cor. 15.3 Gal. 1.4 1 Pet. 3.18 Heb. 10.12 9.28 Rom. 3.25 Whom God hath set forth to be a propitiation through Faith in his blood for the remission of sins that are past Acts 22.16 13.38 c. And the poena damm is part of the punishment to be forgiven Therefore Rom. 4.7 Blessed are they whose iniquities are forgiven c. But no man is blessed that is unholy and separated from God As we all sinned and came short of the Glory of God and spiritual Death is by the objecter confessed to be part of our punishment so pardon containeth the remission of that punishment And it is falsly supposed that Christs Death is not secondarily meritorious of more than pardon even of all that his Active Obedience meriteth of which before Pardon is 1. In jure a Remission of the Obligation to punishment giving us Jus impunitatis and this giveth us Right to aâ—l that grace and blessedness which by sin we lost a Right to 2. Declarative by Sentence which giveth us a Jus judicatum 3. Executive which actually freeth us from the poena dâ—mm sensus And so Sanctification is a part of Executive Pardon so far as it giveth what so sin we were penally deprived of This is all plain and sure Qu. 44. Seeinâ— we our selves bear that pâ—rt of the Curse which lieth in Death spiritual doth it follow that Christs Sufâ—erings were not to free us from it when we bâ—re it and not he Ans It is not denied that part of the punishment of sin is born by the Elect themselves which the former Objecters deny And therefore that Pardon is not absolutely perfect at first Death and Divine denials of the Spirit and Grace are such penalties And Christ died not nor obeyed to save us from that which we are not to be saved from but was excepted from Pardon But the Obâ—ecter can never prove that the Merit of Christs Sufferings though he â—uffered not spiritual death or privation of Gods Image doth not free us 1. From so much of spiritual death or pravity as we are freed from 2. And from the duration of it for ever Or else it merited not one half our pardon To be washed from our sins in his blood can be no less than to be freed from the guilt which is the obligation to punishment first and consequently from the punishment it self Qu. 45. Is this the reason of our deliverance from the Law and being dead tâ— it because we suffered everlasting Hell fire equivalâ—ntly in Christs sufferings Ans When men once depart from the Scripture tâ—eiâ— corrupt additions hardly keep bounds 1. It 's well that this Objecter implieth that it was not the Ideâ—â— but the Aâ—quivalens that Christ suffered as to our debt 2. That which made Christs Sacrifice to be aequivalâ—nt to our endless damnation was not that it waâ— as â—â—â—at a proportion of suffering poenae sensus 〈◊〉 â—s all ours â—ogether would have been But because the dignity and perfection of the person made it an apt means for God that would pardon us to accept as a Sacrifice and so as sit a means to the ends of Government as our damnation would have been and sitter This is the aequivalency 3. We suffered not damnation at all in Christ nor doth God or his Law take or reckon us to have done so but only to receive the pardon and other benefits freely given us which he in the person of a Mediator and not in our person merited 4. We are dead to the Law both as a Covenant of Perfection and as the Law of Moses to the Jews because Christ nailed the latter to his Cross or did abrogate it as such to the Jews and to those Gentiles that needed to be Proselytes and the former ceased by the Fall and Promise But it is the Jewish Law that Paul speaketh of And also in our believing acceptance of this liberation and of the Law of Christ Qu. 46. Is it true that Christs Active Obedience only meriteth Heaven for us and therefore it only mâ—â—itâ—th the Spiâ—it or Holiness which is but Heaven bâ—gun Ans Both are false His Active and Passive Rigâ—teousness merit Pardon Holiness and Glory And their proof from Fac hoc vives is upon a great mistâ—ke and no proof Qu. 47. Iâ— iâ— true that because Regâ—neratiâ—n is the bâ—ginâ—ing of Heaven and Christs Obedience imputed â—â—â—eth a riâ—ht to tâ—e whole therefore it giveth a right to the begâ—nning and therefore Repentance which follâ—weth Justification can be no Condition of it Ans It is a fancy spun by a a mistaken mind to oppose the plain Word of God 1. If it would hold it would exclude Faith as well as Repentance from being a Condition or Antecedent to Justification contrary to the Gospel For Faith is as much a grace of the Spirit as Repentance is And it is not true that impenitent Infidels are justified though they may be predestinate
Debt occasioneth some men to run the similitude of a Creditor and Debtor beyond the bounds The Law requireth not a Debitor pecuniae 1. To pay the very same individual money which he borrowed but the same sum 2. Nor to pay it by his own hands But the Law of God obligeth every Subject to every individual act which it commandeth 2. And obligeth every man to do it all in his own person and not disjunctively by himself or a Vicar That Christ is limitedly and only to certain ends and uses a Vicarius poenae in the person of a Mediator is not because the Law as made to Adam required or accepted it but the Lawgiver as above his Law The Law that bound Christ is fulfilled but the Law that bound Adam and every man is not fulfilled unless that same man do himself all the same things which it commanded him § 23. I conclude all with these professions of my opinion of all these Controversies I. I believe that the Libertines commonly called Antinomians whose Doctrines I have in many Books opposed do use those ill Notions and Methods which on pretence of magnifying Christ and free grace do by plain consequence wrong Christ and Grace and Subvert the Gospel and should rather be thence denominated than from their denying the Law The Law of Innocency as a Covenant and of Moses as Jewish being truly ceased II. I believe that yet most of those that thus err in notions are not so bad in their Judgment of the matter it self as their words import but that want of Skill in Terms and Method hath seduced men of dull wits slight popular studies and undigested thoughts to speak worse than they think and had they more exact distinguishing and expressive Skill they would shew that they mean mostly as others do III. I believe that unskilful contending with the Papists hath occasioned all this while in the heats of Controversy men bend all their wits to disgrace the Doctrine of their adversaries not fearing enough unsafe expressions and contrary extreams while they seem to serve their present turn And then departing from Scripture terms as necessary to set their hearers far enough from their adversaries are next carried into a multitude of new made articles or notions contrary also to Scripture sense when they have once thus left the words IV. I believe that most honest plain less learned Christians and the throughly studied and learned Teachers agree in the true sence of the Doctrine of Justification which the half studied contenders make to seem more difficult than it is and muddy it by their unlearned questions and words That is all plain Christians hold that Christ God and Man is our only Saviour who obeyed suffered and interceedeth for us as a Mediator and is become as redeemer the Lord of all even of Nature Grace and Glory and hath merited purchased and made a Covenant and Law of Grace that whoever believeth in him shall not perish but have everlasting life offering his Grace to all and effectually giving it to some And that as our King and Lord Redeemer he governeth us by this Law and requireth Faith and Repentance of all that will be pardoned and sincere obedience to the end of all that will be glorified and as he pardoneth all past sin at our Conversion so to those that believe and sincerely obey him he pardoneth all their following sins and as he maketh them righteous by giving them his Spirit to perform the conditions of pardon adoption and Salvation and by forgiving all their sins and freely giving them right to life Eternal for the sake of his Sacrifice and Merits so he accordingly virtually justifieth them by his Covenant and so esteemeth them and will so use them and will so judge them finally by his Sentence hereafter and will receive them as so justified and adopted to his Glory This all agree in till wranglers trouble them and this much is enough FINIS A Defence of Christ AND Free Grace Against the SUBVERTERS Commonly Called Antinomians or Libertines WHO Ignorantly Blaspheme CHRIST on Pretence of extolling Him IN A DIALOGUE Between An Orthodox Zealot AND A Reconciling Monitor WRITTEN On the occasion of the reviving of those Errours and the Reprinting and Reception of Dr. Crispes Writings and the danger of subverting many Thousand honest Souls by the Notions of Free Grace and Justification mis-understood and abused by injudicious unstudyed prejudiced Preachers By RICHARD BAXTER London Printed for Tho. Parkhurst at the Bible and Three Crowns at the lower End of Cheapside near Mercers-Chapel 1690. TO THE READER A POSTSCRIPT to the Second Book SInce the Writing of all that followeth I have seen the New Edition of Dr. Crisp's Sermons There are prefixed to it twelve Reverend Names Mr. Griffiths Mr. Cockains Mr. Chancys Mr. Howes Mr. Alsops Mr. Nat. Mather Mr. Increafe Mather Mr. Knowles Mr. Powels Mr. Turners Mr. Bures Mr. Gammons The Preface is Mr. S. Crispes invective against me unnamed with the Citation of some Preachers Words as contrary to mine I must desire those Conformists that will write the next friendly debate and will charge Heresy on the Non-Conformists that they will lay the charge on none but the guilty and that they take not all whose Names are prefixed to be of the judgment of Dr. Crispe a Conformist For I am past doubt that Four or Five of them are against it If you ask why then did they give their Names to be hanged up like a Sign before the Door of a House of Seduction it 's like they have something more to say for it than I know of But their Words shew you that they only testifie the Sermons to be the Drs. own They are men of Peace and inclined to gratifie others in attesting a truth and I suppose intended not to promote untruth by it But I see the corrupting Design is of late grown so high that what seemed these Thirty Four Years suppressed now threatnâ—th as a torrent to overthrow the Gospel and Christian Faith and to deny the truâ— Office of Christ as Mediator and his Grace and Righteousness by seeming ignorantly to extol them And Satan designeth to make us a common scorn to Papists and Malignants by the palpable grosnesâ— of such mens undeniable Errours And therefore I dare neither give them my Name nor be silent in such a common scandal and danger while I can speak and write It offendeth me that I must but briefly name their errours instead of a large confutation of them while the whole Scripture is against them but I have done it oft largely which they will not answer And the Booksellers will Print no Books that are large and insensible of our danger think thâ—y are but few that need it One errour the Preface addeth to the hundred which were it a truth would carry the cause for them and bring me to a recantation viz. That Christ and the Elect are one and the same Person It is not a Relative
personality that is the question for so Christ himself had many Persons as one and the same man may have the Person of a Father of a Husband of a Master of a King c. But it is Physical or Substantial Personality which Mr. Crispe saith is more than natural we being one Spirit and Bone of his Bone and Flesh of his Flesh And if this be so I shall grant that we are as righteous as Christ and Christ now in Heaven and nâ—t on the Cross only is guilty of all our sins and was indeed as they call him the greatest blasphemer hater of God adulterer c. in the World But 1. If all the Elect be really many distinct Persons tâ—en either Christ must be also as many distâ—nct Persons or not be the same Person with them aâ—l or any of them But the Elect are many distinct Persons and shall be so for ever Peter was not Paul or John They do not the same Acts They be not guilty of the same numerical sins Every man shall answer for all that he hath done in the Body and not for all that all others of the Elect have done All the Elect shall not sit on the twelve Thrones as Apâ—stles All did not Preach the Gospel as Paul did nor Persecute as Paul did Overthrow distinct iâ—dividuation here or in Heaven and how dismal will be the consequence And here will not each man have right to anothers House Wife Food Goods if they are but one Person To be one in Spirit is no more to be one Person than seeing by the same Sun-light maketh all Lyes to be one Eye For the Spirit is not our personality And if you make Christ to be many Millions of Persons where is his Vnity in himself or with any 2. If Christ and the Elect be all one and the same Person then the Elect are really God himself For the Person of Christ is God These men are unfit to confute the Schools who have long maintained that the very human nature of Christ is not a part of his Person but an accident of it because he is but one Person which is the second in Trinity from Eternity and is God of which see Derodon de Supposito And if we are all one God then God suffers when we suffer and God judgeth himself when he judgeth us May not Men pray to such then and Worship them as Gods and Trust in them as Gods Is not this Idolatry worse than Image-Worship or than Anti-christianity 3. If Christ and the Elect be one and the same Person then Christ sinneth when ever they sin And Christ suffered for his own sin even that which he by them committed And then he pardoneth his own sin or who pardoneth him But all this is false 4. And it would follow that all the Elect are Mediators to themselves and dyed for their own sins and pardon their own sins and justify themselves and believe in themselves and save themselves 5. And are all Christ's threatnings against himself which are against us Doth Satan overcome him when ever he overcometh us Is his Law made for himself that is made for us Doth he command a Father to correct Christ when he commandeth him to correct his Children Doth the Magistrate hang Christ when he hangeth a Malefactor tho' Elect that sinneth by surprize 6. Where there are divers Bodies and divers Souls and divers Vnderstandings and divers Wills there are divers Persons But of all these in Christ and us there is a diversity I believe that the Vnion between Christ and the Glorified will be neerer than we can well now conceive But not such as will make us one and the same Person with Christ I have read in Phanatick Fryers such as Barbanson and Benedictus de Benedictis and in Gibienf the Oratorian of our Deification and being Goded with God and that it is the only perfection to know no being but God And I have read of such Heathen as Worshipped Demon-Gods that once were men And it is the top of the now prevalent Bruitism or Sadducism to believe that all Souls are but one God and as Candles that are individuate by the Oily Matter when extinct are all one in the common Air and that there is nothing but God and Matter But I hope few good Christians will so far lose the knowledge of themselves as to take themselves to be the same Person with him that is God Angels forbad John to Worship them tho' he took them not for God Do those Churches exercise Discipline upon such as are one Person with Christ Do they Excommunicate Christ for sin No wonder that Dr. Crispe chargeth David as speaking untruth for complaining of his sin and Gods displeasure tho' John says He is a Lyar that saith he hath no sin and all God's Saints have profess'd Repentance but I read not that Christ did ever Repent of sin I doubt some will think that I feign Mr. Crispe to say what he doth not his words are these First He accuseth me as saying To say our Union with Christ so makes us Flesh of his Flesh that we are the same PERSON with Christ this is so gross that I will not bestow time to confute it He answers Nor cannot as long as that Text is in our Bibles we are Members of his Body of his Flesh and of his Bones Ephes 5 God saith He that is joyned to the Lord is one Spirit which is more than a Political Member or a Natural Member either I believe that it is more than Political but not such as maketh us one Person with Christ Andrew Osiander is condemned by Protestants for feigning that the Essence of God is our Righteousness Nestorius was condemned by General Councils as supposed to feign Christ to have two Persons What would these Councils have judged of them that feign him to have Million of Persons or Millions to be all one Person with him As to Mr. Crispes Epistle it calleth more for Pitty than Confutation He pretendeth out of his Notes to tell what I Preached at Pinners Hall Jan. 17. 1673. and Aug. 11. 1674. so long since And he begins with a gross untruth that I said A mans first believing is by external Arguments not by the Operation of the Spirit but his after believing is by the Spirit I do not believe that the man purposed to lye but trusted hâ—s false Ears and Notes The World knoweth how voluminously I have written to the contrary Never such an Opinion came into my head But contrarily I have copiously proved that even common Faith much more the first justifying Faith is the work of Gods Spirit My Catholick Theology proveth it all at large I doubt not but both first and second Faith is by Scripture Argument but never dream'd that it was not the Work of the Spirit Indeed I find few of his accusing Notes that be not falsificâ—tious by his defective or patcht Recital I am sorry that he hath wronged the Memory of such
and the greatest sinner in all the World and yet sinned not himself IV. They deny Gâ—d dwelling in us as Love and Christ living in us by his Spirit by feigning us to be never the better for his Grace and inward Operations as to any furtherance of our Salvation as if the Life of Christ within us were not saving V. They deny the great Ends and use of a Saviâ—ur to save us from Sin as a means to save us from Hell and as the means of our Glorification and as a Prophet by his Doctrine and Example to teach us how to seek and obtain the purchased Salvation VI. They deny the Holy Ghost by denying that his Sanctifying Work and Grace must be esteemed and used as a furtherance of our Salvation Because Christ hath saved us by himself already VII They dâ—ny the Gospel while they deny it to be the Law or Doâ—ation of God which as an Act of Oblivion is his Instrument of our Justification and Pardon our Title to life for Titulus est fundamentum juris And as the Instrument of our virtual Justification VIII They do as Anti-christians deny Christ's Prophetical Offiâ—e by which by Doctrine and Example he teacâ—eth us what wâ— must do to be saved And his Kingly Office by which hâ— maketh Laws to Rule us or to Juâ—ge us by as the imposed term of Life and Death IX They deny the Law of Innocency and forge another of their own instead of it which nameth Christ as instead of us X. They hold all the Elect Lawless and so no Subjects of Christ while they say they are under no Law XI Hereby they deny God and Christ's Government by Law XII They have no humiliation for sin and say they have no sin for since Christ's death it is none of theirs XIII They hold that there is no such thing as sin in the World of the Elect because Christ took it from them before they were born or had it and he hath none now in Heaven XIV They deny all Justification by Faith and say that it is not by Faith but by the Object of Faith only XV. They make Christ no true Mediator but such a surety as was a party in the Bond with us aâ—d suffered for his own sin and was condemned by that Law of Innocency for us XVI They deny Justifying Faith it sâ—lf while instead of it they feign a meer belief that we are Justified XVII They harden ungodly men in their damning presumption oâ—trudiâ—g on them a belief that they are Elect and Justified tho' unâ—odly and telling thâ—m that this is coming out of themselves to Christ and that they cannot believe this too soon and that Christ hath Repented Believed and been Holy for them XVIII They diâ—ectly fight against all mens Salvation by telling them that they ought to do no Duty inward or outward as a means of their Salvation lest it be against Christ and Free Grace which saveth them And that nothing that they do can do them any good nor any sin possibly can do them any hurt because they are already perfect and saved only by Christ XIX They expose Christianity to the scorn of Infidels by telling men that it consisteth in that which every novice in Lâ—gick or Reasoning knoweth to be impossible that one mans Sins and one mans Righteousness should be made anothers Not only so far as that others partake of the Effects Christ of our sins in sufferings and we of the benefits of his Righteousness which we all maintain but that the thing it self is essentially thus transferred And so the Accidents do transire a Subjecto in Subjectum And whereas Sin and Righteousness are Accidents in the three predicaments of Habit or Privation Acts and Relation they feign the Habits Acts and Relation of â—â—â—us deformity of all the Elect to become in themselves the Habits Acts and Râ—latiâ—ns of Christ And the Habits Acts and Relations of perfect Rigâ—teousness in Christ to becomâ— essâ—ntiâ—lly the very Haâ—its Acts and Relatiâ—â—s of every Person Elect. XX. They do like the Papists that hold Transubstâ—ntiâ—tion teach mâ—n to reâ—ounce â— mâ—â—â—â— sâ—â—â—â— and reason in believing that no pain or lâ—ss oâ— Gracâ— is a punishment tâ—â— ' but castigatory tâ— the Elect bâ—cause all punishâ—ent is suffered by Christ As if Câ—rists threâ—tning whâ—m I love I râ—â—â—â—e and chasten were a denying â—f himself XXI Tâ—â—y deny the very essentiâ—l principle of sâ—lf-â—â—â—e wâ—ile tâ—â—y tâ—â—â—h men to do nâ—thing for their Salvatiâ—â— XXII They coâ—sâ—queâ—tly teach men to dâ— nothing for tâ—eir Livâ—s Hâ—alth or any Corporal good to Pioâ— â—r Soâ— or Labâ—ur For if they must do nothing for tâ—â— goâ—d 〈◊〉 the Soul much less of the Body Foâ— Câ—rist is sufficiâ—nt fâ—r bâ—th XXIII Tâ—ey heâ—eby destâ—oy all Preaching and all 〈◊〉 to â—â—hers For we must love others but as â—â—r sâ—lves and if we may do nothing as for our oâ—n â—ood thâ—n not for any othâ—rs XXIV They read in Scriâ—ture aâ—ove Six Hundred Tâ—xts that speaks of Iâ—herent and Acted Personal Riâ—â—tâ—ousnâ—â—â— jâ—yned with the prâ—mises of life and Gâ—ds accâ—ptance and threatnings to thâ—m that have it â—â—t And yet they by putid Contradictioâ— say It is a Rigâ—teousness that maketh no man Righteâ—us tâ—â— ' â—ut in tantum subordinate to the meâ—â—â—â—â—â—us perfâ—ct Righteousâ—â—ss of Christ And that we are Jâ—â—tified never the mâ—re for it than if we had it not And so it is as Learning that makes not Learnâ—d or liâ—eness that maketh not like c. That is It is Righteousâ—ess and no Righteousness XXV Tâ—ey make the Baptismal Covenant and the Lords Supper to be no Covenanting or to have no Condition And yet their own Church-Covenants have Conditions and are of Works XXVI They deny all the Scripture-promises of reward XXVII They deny and reproach Heaven it self a great part whereof is in the perfection of Holiness while they make Holiness here and the Exercise of it to do us no good or save us XXVIII By all this they would make 1. The Concord of Christians impossible as if they must agree in all this Errour 2. They harden Papists in contempt and scorn of Protestants And 3. They notoriously militate for the Kingdom of Satan And now tell me whether there were ever damnable Hereticks in the World if these be none Reconcil Many that hold some of the forementioned Errours yet hold not all the rest All speak not so grosly as some do Therefore lay your charge but where it is due And all are not properly Hereticks that hold the same Errour that Hereticks do If all Errour were Herefy all men were Hereticks Ortho. But he is a Heretick who subverteth the Fundamentals Reconcil If he do it directly and knowingly he is an Infidel For he is not to be called a Christian or a Believer who denyeth any thing Essential to Christianity But you must distinguish between 1. Denying the Words and denying the Thing signified by them 2. Between denying Directly and denying by Consequence 1.