Baxters Aphorisms, Part 1 · Part 1 · Chapter 6
CHAP. VI.
Mr. Baxters ten Arguments for the contrary aſſertions examined and anſwered.
TO the ten Arguments of Mr. Baxter, by which he goeth about to fortifie his two contrary aſſertions, I anſwer in their order. To the firſt drawn from Gods dealing with our firſt parents, I have anſwered before. He muſt firſt prove theſe two things; firſt, that they were beleevers, which a meer and dark promulgation of a Saviour, Gen. 3. 15. doth not evince, (for many thouſands have had the Goſpel more fully and cleerly preached to them, yet have continued in unbeleef) Secondly, that the ſufferings to which his quotations direct, were inflicted upon them as a Curſe by Gods revenging juſtice; and untill he hath proved both theſe, his Argument is beſides the queſtion. It being not denyed by that which he calls the Common judgement, either that unbeleevers are under the Curſe, or that beleevers are ſubject to ſufferings, though not to the Curſe; but a full anſwer to this Argument was given before out of Auſtin and Sadeel.
To the ſecond I anſwer, that it laboreth of the ſame fallacy with the former. That the wicked feel all thoſe ſorrowes that he mentioneth, and bear the curſe and hatred of God in them, is not denied. But the godly have their part in the ſame ſorrowes, yet they bear not the curſe and hatred of God therein. This he was to have proved, and untill he hath proved it, he ſaith nothing but ſlides from the queſtion; which (if he will but look an inch backward to his own words) he thus ſtateth. That the Common judgment is that Chriſt hath taken away the v…ole Curſe, being made a Curſe for us, yet exerciſeth his own people with ſufferings, which unto them are onelyonly afflictions of love, &c. Againſt this opinion he oppoſeth himſelf, undertaking to prove that theſe alſo have not onelyonly their ſufferings, but alſo the Curſe of God in their ſufferings. Now the ſecond argument which he brings to prove this, is that the godly ſuffer the ſame things which are inflicted upon the wicked as a curſe. What is this to the purpoſe? he doth herein but beat the ayr, and fight againſt the winde, and bark at the Moon, comes not neer them whom he makes his adverſaries in this queſtion. For they confeſs the ſufferings, but deny the curſe. He muſt therefore prove that the curſe as the curſe, is inflicted upon the Saints, els he comes no neerer the queſtion, than, Ararim Parthus bibit aut Germania Tigrim. For all that is here ſaid denyeth not all the ſufferings of the Saints to be chaſtiſements and afflictions of love. What the Apoſtle ſaith of one of them is true of the reſt alſo, viz. womens bringing forth of their children in ſorrow. Shee ſhall be ſaved by childbearing, foreign,1 Tim. 2. 15 is the Originall, though our Tranſlation hath it [and not by] childbearing, if ſhee continue in faith and charity, and holines with ſobriety. The meaning is (notwithſtanding the Popiſh falſe gloſſe given it) that although ſorrow in Childbearing was firſt inflicted upon that ſexe as a part of Gods Curſe for ſin, yet as many as beleeve ſhall finde the Curſe removed, and a bleſſing in the place thereof. It ſhall be made a happy furtherance to their ſalvation, putting them in minde of their ſin that firſt brought the ſorrow, and ſo filling them with ſelf-deniall and ſelf-abhorring, that they ſhall cleave the faſter to Chriſt for ſalvation by Faith, as knowing themſelves forlorn in themſelves, and ſtand the more fixed and ſtedfaſt in charity, holines, and ſobriety. The like is to be concluded of the reſt of the ſufferings which he particularizeth, God ſo diſpenſeth them that they may be furtherances of ſalvation to beleevers, by working in them humblednes and ſelf-denyall, bearing up themſelves by faith in Chriſt alone, both for ſalvation and increaſe of their ſanctification. The very pravity of our nature of which he ſpeaketh is left in us not as a curſe in wrath, but as a means in Gods wiſdome and love more to humble us, to make us more to cleave unto Chriſt, and an Antagoniſt againſt which fighting in the power and ſpirit of Chriſt we may overcome, and having overcome may obtein the Crown. So that theſe two Arguments are impertinent and nothing to the queſtion.
To the third, I anſwer that there is nothing els in it but a wreſting of Scriptures from their proper ſenſe that they may be ſubſervient to Mr. Baxters ends. Firſt that of 1 Cor. 15. 21, 22. maketh nothing to his purpoſe. It onelyonly teſtifieth that as by man came death, i. e. by Adam, ſo by man, i. e. by Chriſt came the reſurrection. But how far both of the members of this propoſition reach, is manifeſt by the following words. For as in Adam all dye, i. e. all that live and die in Adam periſh hopeleſly and everlaſtingly: So in Chriſt all ſhall be made alive, i. e. All that are tranſlated out of Adam into Chriſt. The one man being the root of death to himſelf, and all that are in him: the other the root of life to himſelf, and to all that by faith ſhall be ingraffed into him. That this is the genuine meaning of the words is evident by the next verſe, which amplifieth what th'apoſtle had ſaid in this, viz. who are theſe all that ſhall be made alive in Chriſt? Firſt, Chriſt (ſaith the Apoſtle) as the firſt fruits, then they that are Chriſts at his coming. Here is no mention of the reſurrection of them that are not in Chriſt. Not that theſe ſhall not alſo be raiſed by Chriſt, but that the Apoſtle ſpeaketh here not of reſurrection in generall, but of reſurrection to life, whereof thoſe that are in Chriſt do alone partake: Even as of thoſe which dye in Adam he ſpeakes of an everlaſting death, whereof the unregenerate alone partake. So that there is not any mention here expreſſed of the death of beleevers, much leſſe of the curſe and wrath in their death. Touching the ſecond Scripture which he quoteth and citeth, Rom. 6. 23. The wages of ſin is death: who doubts but it is ſo to them that are under the guilt and dominion of ſin? But what is this to beleevers? And the third Scripture is as pat as the two former. For this cauſ many of you are ſick, many weak, many ſleep. The Apoſtle here writes to a viſible Church, in which it appears there were ſome true, and ſome but formall and temporary beleevers. Chriſt is in the midſt of this Church diſpenſing his diſcipline. The true beleevers by the contagion of the formall profeſſors had ſomewhat prophaned the Lords Table by reſorting to it ſomewhat diſorderly. The other had totally violated it by coming to it drunken (and ſo were worſe than beaſts) from their own Tables; here now had Chriſt inflicted chaſtiſements of ſicknes and weaknes for the humbling and amending of thoſe that were his, but death and vengeance upon them that while they profeſſed faith in him, yet were indeed deſpiſers of him and his ordinances. What is this to the Curſe of the Law upon beleevers? Therefore I ſhall add to Mr. Baxters [And if ſo] my [and if ſo,] if ſo that wreſting of Scriptures will ſerve the turn, Mr. Baxter will ſurely have the water run in his ground, and his fancy ſtand, though Gods truth thereby fall to the earth.
To the fourth. That his phraſe is ambiguous, and it is not eaſily underſtood what ſo cunning a ſophiſter meaneth by evills. Untill therefore he hath diſcharged his buſhell of diſtinctions, putting a difference (after his manner) between a naturall and a metaphyſicall good, whereof this evill is a privation, between an evill phyſicall, and an evill morall, and an evill in a theologicall ſenſe, between the evill of ſenſe and the evill of loſs, and a whole bundle more of evills that he can diſtinguiſh into their kinds, we know not what he meaneth when he ſaith that ſufferings are in their own nature evills to us. If I ſhould anſwer in one ſenſe, he hath the ſlight quickly to evade to another: and to ſtudy out all his evills would coſt more labor than a hundred ſuch Arguments and all his evills to boot are worthy of. As for that which he addeth, Doubtles ſo far as it is the effect of ſin, it is evill and the effect of the Law alſo. It is as much as if he had ſaid, doubtles ſo far as the Sun is made or is the effect of a thunder cloud, it is black and dark, and the effect of the Thunderbolt alſo. We deny it to be the effect of ſin as the meritorious cauſe thereof, ſo that the ſuffering of a beleever ſhould be the curſe or revenging puniſhment of his ſin, [Chriſt hath born that] and ſo it ſhall not be (in this reſpect) evill, nor the effect of the law neither. We grant a beleevers ſin to be oft the occaſion, never the proper cauſe of a beleevers ſufferings.
To the fifth. We deny not the ſufferings of beleevers to be oft in Scripture aſcribed to Gods Anger. But it is ſo aſcribed, 1 foreign to ſet forth Gods dealings to mans dull underſtanding by a ſimilitude of mans paſſions, that they might be the more eaſily comprehended. Becauſe man in his anger and wrath doth correct moſt ſeverely, therefore the ſufferings of the Saints when they are great and grievous are ſaid to come from Gods anger, and therefore ſaid to be from his anger, to ſpeak out that they are great afflictions, ſuch as children receive from their parents when they are moſt hot in their paſſion: Not that there is indeed any ſuch paſſion in God. 2 In reſpect of the ſufferers apprehenſion, who being weak in faith and too much prejudiced by ſenſe, is apt for a ſeaſon ſometimes in great tryalls to conclude himſelf to be caſt out of Gods favour, and overwhelmed with his wrath and fury. Not that it is ſo really, For God hath forgiven their ſinns, Therefore after his forgiving to retain wrath and anger may be aſcribed to malicious men, whom we ſhall hear ſaying, I will forgive but never forget him: But in no wiſe to the moſt righteous God, who ſo forgiveth the ſinns of beleevers as that he will never more remember them.
To the ſixth. I will not fall into a foreign, a ſtrife and diſpute about words and names. Let Mr. Baxter agree with us in the matter, and we will not ſtick to cloſe with him in the name and words; Let him deny all malignity and curſe in the ſufferings of the godly, and to do him a pleaſure we will call them puniſhments as he doth. After that God had new named Jaakob calling him Iſrael, he remained ever after indifferently called either Jaakob or Iſrael ſtill, the new name made it not a ſin to make uſe of the old alſo. So though the ſufferings of the Saints which under the Law were uſually termed puniſhments and judgments are now under the Goſpel as it were baptized with new names which more ſet forth their nature, ſuch as are, Chaſtiſements and Tryalls; yet is it no ſin to uſe the old as well as the new names ſtill, for we ſee the penmen of the New Teſtament to have done it before us.
To the Seventh. Mr. Baxter is here returned again to his evils; and either I underſtand not what his meaning is, or if I do underſtand him, I find a pack of little ſence, and much arrogance, a compound of abſurdities and preſumptions, Abſurdities in the Argument it ſelf, arrogance and preſumption in that which he ſpeaketh for the confirmation thereof. Firſt we have his abſurd nonſenſe. The very nature of affliction (ſaith he) is to be a loving puniſhment, a naturall evill ſanctified, and ſo to be mixed of evill and good, as it proceedeth from mixt cauſes. Let him that can, make ſenſe and truth here meet together, I cannot. By evil I muſt needs conjecture he means the evill not of ſin, but of puniſhment. For the evill of ſin, as ſin, cannot be mixt of evill and good, being altogether evill. By affliction ever ſince I underſtood words, I have concluded to be meant any vexation, trouble, ſorrow, anguiſh, or torment, that a man hath inflicted upon him by God or the Creature. If this be not affliction, I never knew affliction. If it be ſo, it is a meer abſurdity to affirm every affliction to be a loving puniſhment, a naturall evill ſanctified, mixed of evill and good, &c. Pharaoh afflicted Iſrael, and the Devill afflicted Job, did either Pharaoh or the Devill mean or act love in afflicting? or ſanctifie the evill which they inflicted? or had the evill which they inflicted either love or good in its own nature? who but a man in a dream will affirm any of this gear? It cannot be pronounced and concluded that the afflictions which are from the Creature, as from the Creature, to have ſuch qualifications as Mr. Baxter aſcribeth to them, either from their own nature, or from the will and infuſion of the Creature inflicting them. And no leſs abſurd is it to attribute ſuch qualifications to affliction univerſally as it proceeds from God, either immediately, or mediately by the Creature. The torment of the reprobate men, and Devils in Hell, muſt be granted to be an affliction, and that it is God which afflicts them. To conclude hence becauſe it is an affliction, an affliction from God, it is a loving puniſhment, a ſanctified evill, mixt of good and evill, as proceeding from mixt Cauſes, is ſuch an abſurdity, that although Mr. Baxter in words affirm it, *Abhorret a ſenſu comuni ut benefiat ei a quo poenae ſumuntur. Cham. Panſtr. T. 3. l. 23. Cap. 6. Parag. 11. Monſtrum judicij, &c. id. ibid. Paragr. 30.yet would he be as loath as any of the oppoſite opinion to try it. If he had ſaid Chaſtiſements are in their own nature ſo qualified, we ſhould have born with it; but he ſhunneth that word as a rock upon which he might have daſhed the Curſe againſt believers, wherewith as with a treaſure he hath laden the Barque of his diſputation in this place. From ſuch falſe and abſurd premiſſes therefore to inferr this Concluſion [Therefore to ſay that Chriſt hath taken away the Curſe and evill but not the ſuffering, is a meer contradiction, becauſ ſo far as it is a ſuffering, it is evill to us and the execution of the Curſe] is as fallacious, as the premiſſes abſurd. Fallacious many ways, 1 in jumbling in the execution of the Curſ, which was neither expreſſed nor implyed in the premiſſes. 2 In couniting together evill and the curſe as equipollent terms, which are oft diſparates. No man beſides Mr. Baxter will conclude every evill of ſuffering to be the Curſe. Chriſt mourned for the ſins of Jeruſalem, Mat. 23. 37. Lu. 19. 42. Paul had continuall heavineſſe and ſorrow in heart for the unbelief of Iſrael, Rom. 9. 2. Jeremy had his ſoul weeping in ſecret, and his eyes running down with teares, for the ſin and afflictions of his people. Jer. 13. 17. This mourning, heavines, and weeping, were ſufferings, made impreſſion of evill (I mean with Mr. Baxter the evill of pain and ſorrow) upon them, yet were not theſe ſufferings the execution of the Curſe upon them. 3 In an implyed inſinuation that we deny all evill of pain in the ſufferings of believers, ſo making them as ſtocks, and ſtones, inſenſible, or as glorified perſons, impaſſible. Which none ever held, though Mr. Baxter would lay it as an abſurdity upon all that diſſent from him, to make the truth which they maintein odious. Now Mr. Baxter is not a Child, he ſees well enough theſe abſurdities and fallacies, and doth not either thorow ignorance or inadvertency commit them. His uſe of them therefore doth inſinuate to us two things.
1 His abaſing opinion of others in the ſuperlative confidence that he hath of and in himſelf. If he thought not almoſt all others to be meer Terrae filios, Clods of clay in compariſon of himſelf, he would not thus ſhake out upon his very abſurdities, and groſſeſt fallacies to be treaſured up by us as Oracles, becauſ his.
2 His ſuſpending of conſcience that while he pretends unto truth, yet takes the reines by any abſurd falſe tricks utterly to ſubvert it. As for his arrogance againſt God in the Concluſion, What reaſon can be given, &c. ut ſupra. No marvell if he take the chaire to himſelf alone from thence to judge of all other Divines, when we finde him here as it were uſurping the throne of Heaven, thence to ſentence and cenſure the wiſedome of God in his proceedings. In anſwer to him I ſhall uſe no other but Mr. Pembles words againſt the like arrogance of the Papiſts. Such Queſtions (ſaith he) are vain and curious, proſecuted by idle and unthankfull men, who not acknowledging the riches of Gods Wiſedome and Grace, in that courſe of our redemption which God hath followed, would accuſe God of indiſcretion, for making much a… do about nothing, and teach him to go a more compendious and eaſie way to work then [his wiſdom hath choſen]. Theſe Criticiſms upon Gods glorious & wonderfull proceedings in his [adminiſtrations,] we leave to Socinus and Arminius with their followers. It is our part ſapere ad ſobrietatem, and to underſtand what God hath, not to tell him what he might or ſhould have done?
To the Eighth. Becauſe he knoweth his aſſertion falſe, he therefore ſaith ſomething, but conceals from us what it is, tells us that all the Scriptures and reaſons which are brought againſt his opinion, do not hit it nor hurt it, but will not let us to know one particular of all thoſe Scriptures and Reaſons that he hath heard or read urged againſt him, leſt that ſome one anſwering might manifeſt the falſhood of the aſſertion. This is ſafe diſputing, to ſpeak ſo as …o leave no footing for an anſwer. Such baites may catch Froggs poſſibly, but never a Fiſh. And (as he affirmeth) neither Scriptures not Reaſons prove more then this, That our afflictions are not the rigorous execution of the Law, what Scripture or Reaſon can be given why that believers ſhall not be damned in hell together with unbelievers? For what is the rigor of the Law but the infliction of the Curſe in its utmoſt extent and extremity. But if the Saints be beaten with few ſtripes when the rebells are beaten with many, and be damned but to the uppermoſt when the other are caſt into the nethermoſt hell, then is not the Curſe of the Law executed upon them in its utmoſt rigor? If this be not to abaſe the merits of Chriſt that hath purchaſed, and abuſe the grace of God that promiſeth, and abate if not to deſtroy the hope and comfort of believers that ſhall receive (according to Mr. Baxter) no better priviledges then this, ſurely then nothing can do it. As for that which he addeth of a mixture of love and hatred in God when he curſeth the wicked; and of love and anger when he curſeth the godly. This is a meer Chimaera of his own brain; a making of God to be in a commotion againſt himſelf, to carry fire in the one hand and water in the other; to fight with the right againſt the left, and with the left hand againſt the right: ſometimes the one and ſometimes the other overcoming, but of which ſide ſoever the Victory reſteth, ſtill muſt the poor believer be curſed, and when moſt under the curſe (we muſt believe Mr. Baxter telling us a ſtrange wonder) he is not at all under the hatred of God. An excellent diſputer to have ſtood alway at Marcions elbow prompting him with argument to prove this God to have been a malignant and envious God, the author of all evill to mankinde; what leſs doth Mr. Baxter affirm when he tells us that he curſeth his very Friends, thoſe that truſt in him, thoſe whom he hateth not, yea thoſe whom he loveth? But doth he bring no Scripture to prove all that he hath ſaid? Yes one in ſteed of all, and that as pertinent and proper to his purpoſe as a Pearl to a Swines ſnout, Death hath loſt his ſting, 1 Cor. 15. 55, 56. There is no unpardoned ſin in it. Yet when God hath pardoned every of their ſins, he will nevertheleſſe powre upon them the Curſe, when they are without, if not alſo becauſe they are without ſin, ipſe dixit, and I muſt be ſilent.
To the Ninth. It greeves me leſſe when I finde Mr. Baxter leaving the pure fountain of Scripture, ſtirring in his own element the puddle of humane art and wiſedom, then when he meddles with the word, becauſ he ſeldom toucheth it but with a defiled and defiling hand to pervert, maim, or add to it and ſo to prophane it. So that his ſin is greater in this than in the other. The place which he quotes here 1 Cor. 15. 26. ſaith not that (as he untruly alleageth) Death is not yet overcome, but onelyonly ſaith The laſt enemy that ſhall be deſtroyed is death; it is overcome already though not deſtroyed. Yet not to ſtrive about words, Death is overcome, and it is not overcome, but in different reſpects. It is overcome
1 In relation to Chriſt himſelf and his naturall body, that it cannot reach or ſeize on him. Els is not Chriſt riſen from death, and then our faith is vain. But he is riſen in the power of the Godhead, having looſed or diſſolved the pains [and Chains too] of Death, it being unpoſſible he ſhould be held by it. Acts 2. 24. For how ſhould a power finite over-power the power of God which is infinite? Neither will any ſay that Chriſt eſcaped from the bonds of death by Treaty, but by Conqueſt. He aſcended on high, leading captivity captive, Eph. 4. 8. Having ſpoyled principalities, and powers, he made open ſhew of them, triumphing over them, Col. 2. 15. By his death he hath deſtroyed not onelyonly death it ſelf, but him alſo that had the power of death, i. e. the Devill, Heb. 2. 14.
2 In relation to the myſticall body of Chriſt, the believers, it is ſo overcome that it hath in it no curſe to vomit out upon them. That was carried away in Chriſts naturall body, that this his myſticall body might be freed from it. He took to himſelf (ſaith the Apoſtle) part of our fleſh and blood, that by death he might deſtroy him that hath the power of death, i. e. the Devill, and deliver them who through fear of death, were all their life-time ſubject to bondage, Heb. 2. 14, 15. What was that in death that the Saints ſo feared under the Law, (before the Goſpel had fully cleered to them their liberty) but the Curſe? The Law threatned them with death as with the Curſe and vengeance of God. This made them to live all their life-time in a ſad bondage for fear of death, of the curſe and vengeance in death at the laſt. But Chriſt hath by his death delivered us from the Curſe that was in death, ſo that now we live not in fear and bondage, in expectation of death. It is but a ſweet dormitory to the Saints, in which they put off their corruptible and dreggiſh, that at laſt they may put on immortall and ſpirituall bodies, in them to meet with Chriſt in the day of Judgement, and be for ever with him, 1 Cor. 15. 44. 1 Theſ. 4. 17. In theſe reſpects death is overcome.
But it is not ſo overcome but that it hath its being, yea full dominion with its curſe over the wicked, and in this reſpect it is ſaid, The laſt Enemy that ſhall be deſtroyed is death; as will appear by reading the former verſ with this, Chriſt muſt reign till he hath brought all his enemies under his feet. The laſt enemy, &c. The Apoſtle here from the Authority of that Prophecy, Pſal. 110. 1. concludeth that Chriſt muſt ſit at the right hand of God, having and executing all power in heaven and in earth, untill he hath brought all his enemies under his feet. Here if
1 We conſider that death as the other enemies that are to be ſubdued, is ſpoken of as an Enemy to Chriſt, we muſt conclude that the Apoſtle ſpeaketh not at all of death, as a Curſe. For death is no more a Curſe to Chriſt glorified, than the other enemies wicked and reprobate men that are to be brought under his feet.
2 A reaſon is here given why death muſt be the laſt Enemy deſtroyed, viz. Becauſe Chriſt muſt bring all his enemies under foot. Now as long as there ſhall remain upon the earth enemies to Chriſt, and his Goſpel, ſucceeding one another in their generations, ſo long death in its fulneſſe of the curſe and wrath of God, is uſefull to ſeize on them, at the Lord Chriſt ſhall deſtroy and bring them under its power: ſo that as long as there is any other Enemy remaining, death is not to be aboliſhed in regard of its uſefulneſſe in reſpect of the other Enemies.
But when the end is come, and the enemies all deſtroyed, and no one more remaining to be ſeized on, but that all ſhall be raiſed from this firſt to be ſentenc'd unto and hurled into the ſecond death, hell and brimſtone, (I mean all the enemies of Chriſt) now death alſo it ſelf ſhall be deſtroyed, there being no further uſe of it. That this is the proper meaning of this Text a blind man may ſee, and conſequently ſee it to be ſinfully wreſted by Mr. Baxter, forcing it ſeemingly to prove that the Saints are yet liable to the Curſe, becauſe ſubject to death.
To his plain caſe of our Corruption, which he addeth, I have ſpoken before.
To the tenth, which is the laſt. Every one will expect to find the ſweet at the bottom, and that the laſt ſtroke ſhould drive the nail home to the very head. Attend we to it therefore conſiderately, and we ſhall find it if not the ſtrongeſt, yet the moſt portentous of all. The whole ſtream of Scriptures (ſaith he) makes Chriſt to have now the ſole diſpoſing of us and of our ſufferings; Ergo becauſe we are in Chriſts arms and under his diſpenſation, we muſt needs be liable to the Curſe. For the Scripture affirms him (ſaith he) to have prevented the full execution of the Curſe, and to manage that which lyeth on us for our advantage and good; but no where doth it affirm that he ſuddenly delivereth us. Which of Mr. Baxters admirers would not have cenſur'd it in Bellarmin a moſt prodigious impudency, if not blaſphemy, thus to father his conceits upon the holy Scriptures. If Mr. Baxter had found but one leaſt rivulet of that whole ſtream of Scriptures which he mentioneth to have been for his turn, would he not have directed us to it, or cited it to us? If he took the holy Scriptures for any thing els then one of his Fathers once termed it to Cardinal Bembus, Fabulam de Chriſto, he would not dare ſo much to ſlander, wreſt, and corrupt it. While his diſpute is wholly taken up about the Curſe to bring believers under it, he would fear that Curſe denounced againſt himſelf, all plagues upon him that ſhall add any thing to it, and the taking away his part from the book of life, whoſoever ſhall take from it, Rev. 22. 18, 19. what leſs doth Mr. Baxter in pronouncing the whole ſtream of Scriptures, to teach that which no drop of Scripture hath a reliſh of? is not this adding. And when the Scripture pronounceth Chriſt to have delivered us from the curſe of the Law; that there is no condemnation, &c. and he comes with his gloſſe, he hath delivered us from the Curſe, i. e. hath prevented the full execution of the Curſe. There is no condemnation, i. e. none is condemned to the Curſe in its full rigour, among all the beleevers; is not this to take away from the word of God, yea to enervate and emaſculate it and make it of no vigour?
And further, doth not his Arguing here tend to the abaſing, annihilating, and even un-Chriſting of Chriſt? What an abſurdity is it to think that he who was God, and accounted it no robbery to be equall with God, ſhould in overflowing love towards us, make himſelf of no reputation, take to him the form of a Servant, humble himſelf to the death, even the death of the Croſs, Phil. 2. 6. - 8. and himſelf bear our ſins in his own body on the Tree, 1 Pet. 2: 24. and all to this end, that having diſabled Law and Sin from all power to Curſe without him, to purchaſe to himſelf the Monopoly of Curſing, or inflicting the Curſe upon his own friends, yea his own Body and Members, that none henceforth ſhould curſe them but from by and under him? Who but one that is ambitious to be his Vicar, would make of Chriſt ſuch a Pope? Yea how is the glory of Chriſts grace and merits veiled, nay extinguiſhed, by teaching that Chriſt is aſcended into the Heavens, and ſit down at the right hand of God, to manage the Curſe to the tormenting, yet (if Mr. Baxter be heard) for the advantage of his Saints on Earth?
The Scripture tels us of other and moſt glorious ends of his Reſurrection Aſcenſion and ſitting at the right hand of God, viz. to receive a Kingdom for himſelf and thoſe that believe in him, Lu. 19. 12, 15. to prepare for them places and Manſions in it, that coming again he may receive them to himſelf, that where he is there may they be alſo, John 14. 2, 3. that being aſcended on high, and having led our captivity captive▪ he may powre gifts upon his Saints, even gifts, greater than the whole world, That he might be a bleſſing-giver to us, that we might be bleſſed with all ſpirituall bleſſings in heavenly places in Chriſt, Epheſ. 1. 3. to free us from the Curſe and condemnation, by making interceſſion for us, Rom. 8. 34. But no where doth the Scripture make him a Curſe-monger.
But with what impudence doth he cloſe up all that he he hath to ſay upon this ſubject in a known falſhood, telling us that the Scripture no where affirmeth that he ſuddenly delivers us from the curſe; when the Scripture contrarywiſe affirmeth that he hath delivered us from the Law, hath delivered us from ſin, hath delivered us from the Curſe, and that we are thus delivered already; and already is a ſtep before ſuddenly. Thus abuſive is he both to the Scriptures, and to the Lord Chriſt.