Baxters Aphorisms, Part 1 · Part 1 · Chapter 10
CHAP. X.
Mr. Baxter's much promiſed and long expected Arguments to prove Believers to be under the Law as a Covenant of works, diſcovered to be meer impertinencies, and Sophiſtical Impostures: And the Queſtion whether the Elect while yet Ʋnbelievers, are ſo under the Law, and in what reſpects, diſcuſſed.
Theſis 13.
B. IF this were not ſo, but that Chriſt had abrogated the firſt Covenant, then it would follow.
1 That no ſin but that of Adam, or finall unbelief is ſo much as threatned with death, or that death is explicitely (i. e. by any Law) due to it or deſerved by it. For what the Law in force doth not threaten, that is not explicitely deſerved or due by the Law.
2 It would follow that Chriſt dyed not to prevent or remove the wrath and curſe ſo deſerved, or due to us, for any but Adams ſin, nor to pardon our ſins at all: but onelyonly to prevent our deſert of wrath and curſe, and conſequently to prevent our need of pardon.
3 It would follow that againſt eternall wrath, at the day of judgement, we muſt not plead the pardon of any ſin but the firſt; but our own non deſert of that wrath: becauſe of the repeal of that Law before the ſin was committed. All which conſequences ſeem to me unſufferable, which cannot be avoided if the Law be repealed.
Unto theſe three Arguments he addeth four more in the Explication of this Poſition, which thus follow.
B. We may plead our non deſerving of death, for our diſcharge at judgment.
5 And further, then Chriſt in ſuffering did not bear the puniſhment due to any ſin but Adams firſt, for that which was not threatned to us, was not executed on him. This is a clear but an intolerable conſequence.
6 Scripture plainly teacheth that all men (even the Elect) are under the Law till they believe, and enter into the Covenant of the Goſpel. Therefore it is ſaid, Jo. 3. 18. He that beleeveth not is condemned already, and the wrath of God abideth on him, ver. 36. And we are ſaid to believe for remiſſion of ſins, Acts 2. 38. Mark 1. 4. Luke 24. 47. Acts 10. 43. & 3. 19. which ſhew that ſin is not before remitted; and conſequently the Law not repealed but ſuſpended and left to the diſpoſe of the redeemer. Els how could the redeemed be the children of wrath? Eph. 2. 3. The circumciſed are debtors to the whole Law, Gal. 5. 3, 4. And Chriſt is become of no effect to them: but they that are led by the Spirit are not under the Law, and againſt ſuch there is no Law, Gal. 5. 18, 23. The Scripture hath concluded all under ſin (and ſo far under the Law no doubt) that the promiſe by faith in Jeſus Chriſt, might be given to them that beleeve, Gal. 3. 22. We are under the Law when Chriſt doth redeem us, Gal. 4. 5. See alſo Ja. 2. 9, 10. 1 Tim. 18. 1 Cor. 15. 56. Gal. 3. 19, 20, 21. Therefore our deliverance is conditionally from the curſe of the Law, viz. if we we will obey the Goſpel. And this deliverance, together with the abrogation of the Ceremoniall Law, is it which is ſo oft mentioned as a privilege of believers, and an effect of the blood of Chriſt. Which deliverance from the curſe is yet more full, when we perform the conditions of our freedom. And then we are ſaid to be dead to the Law, Rom. 7. 4. and the obligation to puniſhment dead, as to us, ver. 6. but not the Law void or dead of it ſelf.
7 Laſtly all the Scriptures and Arguments, p. 60 61. which prove that afflictions are puniſhments, do prove alſo that the Law is not repealed. For no man can ſuffer for breaking a repealed Law, nor by the threats of a repealed Law; yet I know that this Covenant of works continueth not to the ſame ends and uſes as before; nor is it ſo to be preached or uſed. We muſt neither take that Covenant as a way to life, as if now we muſt get our ſalvation by fulfilling its conditions, nor muſt we look on its Curſe, as lying on us remedileſs.
Alas for the conſcience of this man! I know (ſaith he) that this Covenant of works continueth not &c. yet againſt knowledg and againſt conſcience will he not only teach the contrary, but with all Jeſuiticall arts labour to ſcrew it into the judgments of men that are more Logicall then Theologicall. How hath he ſuſpended our expectation with promiſes that in and under the 13 Theſis he would bring his Reaſon… to prove
1 That the Law as a Covenant of works is not become null and void to believers, p. 79. that they are not diſcharged in this life from the curſe of the Law, p. 82. But that
2 They are under the Law as a Covenant of works ſtill, after that they are in Chriſt and partakers of of his Redemption. Why had he not by and by proved it, but that he might Bellarmine-like, firſt buſie his Reader with Sophiſticall diſtinctions and diſputes, untill he had forgotten the ſtate of the Queſtion, and then prove what he would, not what he ſhould to his forgetfull Reader For ſo there is not the leaſt gry or jota in all his Arguments here that doth ſo much as glance upon the things that he was to prove, but a labouring to confirm things which no one of thoſe whom he makes his adverſaries, doth or did ever Queſtion, much leſs deny. So that all theſe his Arguments, are meer impoſtures, not (as he tearms them) Reaſons to confirm the Doctrines which he pretends to prove.
For firſt, his five firſt Arguments (or rather thoſe three in his Theſis, which in the Explication he ſub-divides into five) and the ſeventh alſo in the Explication tends only to prove that God hath not, did not revoke, repeal and extinguiſh the Law that it ſhould have no more a being, or remain a Law to the ſons of men; aſſoon as Adam had ſinned, and a promiſe of redemption by Chriſt was made, Gen. 3. 15. who ever taught or thought ſo? or what is this to prove that the Saints (after they have ſuffered and ſatiſfied in and by Chriſt the whole penalty of the Law, for all their tranſgreſſions of the Law) are not delivered from it as a Covenant of works?
Secondly, the other Argument which he puts in the ſixth place goes about to prove that unbelievers are under the Law. And this is as potent a reaſon to prove believers to be under the Law; as if I ſhould thus argue, Mr. Baxter is a Jeſuite, becauſe Bellarmine and Maldonat were Jeſuite…: o… that Mr Baxter is not the Teacher of the Church at Kederminſter, becauſe Robin Hood and little John are not Teachers there.
This might ſuffice as a full Anſwer to his ſeven Arguments and to manifeſt his ſin and ſhame in uſing them. But I ſhall add ſomething by way of Explication to make that which I have ſaid plain to the weakeſt. Not imitating Mr. Baxter, who under a pretence of Explication, doth in moſt places totally darken what was before cleer and plain.
Firſt then, I grant to Mr. Baxter, that if Chriſt had from the beginning of ſins entrance into the world, repealed and (in the proper and full ſenſe of the word) abrogated the Law, thoſe five conſequences, which he mentioneth in his 5 firſt Arguments would follow,
1 That no ſin but that of Adam, and finall unbelief is ſo much as threatened with death, the one being forbidden by the Law while it was in force, the other by the Goſpel, that is ſtill unqueſtionably in force, Nay not any thing elſe in reference to the old Covenant but that of Adam ſhould be a ſin, becauſe ſin is the tranſgreſſion of the Law, and where there is no Law, there can be no tranſgreſſion.
2 That Chriſt by his ſatisfaction for us, prevented not the wrath deſerved [viz. otherwiſe then by Adams ſin] but the deſert of wrath.
3 Neither doth he properly pardon any ſuch ſin, for where no Law is, there is no ſin, where no ſin, there is nothing to be pardoned.
4 And then might we plead innocency, or our non deſerving of death (except before excepted) for our diſcharge at judgement.
5 And Chriſt in ſuffering did not bear the puniſhment of any other ſins of mankinde beſides the fore-mentioned. Thus we grant Mr. B. five of his Arguments without any detriment to our Cauſ or advantage to his. Believers are as fully freed from the Law as if he had ſlept while he thus diſputed. For all theſe his Arguments lean upon a falſe ſuppoſition. If the Law be ſo repealed and abrogated (as is before ſuppoſed) then and not els will theſe curſed Conſequences take place. But the law is not ſo repealed &c. therefore none of theſe will follow. For we hold that Believers are therefore delivered from the law as a Covenant of works, not becauſe the law was almoſt from the very beginning repealed or abrogated from being any longer a Covenant of works, but becauſe the law as a Covenant of works hath executed upon them in Chriſt all its penalty for all their ſins, and hath therefore now no more power to queſtion them: as hath been more copiouſly declared before.
The ſame I ſay alſo to the ſeventh Argument as it pointeth to the not repealing of the law, whatſoever els is in it, hath been in anſwer to the place cited, ſufficiently ſpoken to.
His ſixth Argument about which he laboureth more then about all the reſt, though (as I ſaid a little before) it makes nothing to his preſent and explicit purpoſe, proving onelyonly unbelievers to be under the law; (for this is nothing to believers) yet it makes way to an implicit or ſecret end which he hath, and determineth to proſecute with much ardency in the following parts of this Treatiſe. There are two ſorts of unbelievers, the one under a temporary, the other under a finall unbelief, the elect and the reprobate. Mr. Baxter here driveth with all his force to prove both under the law, becauſe he conceiveth that if he prove the elect before they beleeve in Chriſt, are under the law, and ſo granted to be, it may be proved much the more eaſily and plainly, that they are ſo alſo after they become believers. For many of the ſtrongeſt Arguments which are for the one are for the other, and which are againſt the one are againſt the other alſo: So that it is hard to bring reaſons for the affirming or denying of either, without giving advantage for the like affirming or denying of both.
I purpoſe not here to anticipate but to ſuſpend the diſpute upon this Queſtion untill Mr. B. ſhall ſhew his face openly as a Challenger; here he doth but as it were peep behind the Curtain, in compariſon of what he ſaith afterwards with full expreſſions of himſelf. Yet that I may not be forced then to retreat hither again to what he doth here deliver, but anſwer every thing in its owne place; I ſhall at preſent examine thoſe Scriptures which he here produceth, whether and how far they prove elect unbelievers to be under the law as a Covenant of works.
And to clear up a way to the be…ter underſtanding of theſe and the like teſtimonies of Scripture, I ſhall prefix two Poſitions viſibly and apparently ſpringing from the pure fountain of Gods word.
Firſt that all which are elected from eternity ſhall in their appointed times come unto Chriſt and perſevere in him by a living Faith. I mean not onelyonly all but onelyonly theſe and none beſides them▪ As many as were ordained to eternall life beleeved, when Chriſt was, andActs 13. 48 ſo ſtill do or ſhall believe when Chriſt is, or ſhall be preached to them. If the Goſpel be hid from any (viz. ſo that they believe not in Chriſt manifeſted by the Goſpel to them) it is to them that periſh, &c. 2 Cor. 4. 3. i. e. to them that are not elect but reprobates. All that the Father giveth me ſhall come to me, and him that cometh to I will in no wiſe caſt out, [or ſuffer to be loſt] John 6. 37. To come to Chriſt is to believe truly in him, ſuch ſhall never be loſt, never fall away, or make ſhipwrack of their Faith. But who are they whom God giveth to Chriſt that they may beleeve in him? Thine they were, and thou gaveſt them me, ſaith our Saviour. Mr. B. will ſay they were in a peculiar manner to be Gods people, at leaſt by election, and therefore given to Chriſt that by faith in him they might be ſaved, Jo: 17. 6. To you it is given to know the myſteries of the Kingdom of God, but unto them that are without all theſe things are done in Parables; that ſeeing they may ſee and not perceive, &c. Mark 4. 11, 12. Why was it given to the one part to know the myſtery life and ſpirit of the Goſpel, to the other onelyonly the outſide and letter thereof? They were within, theſe without the lines of Gods election. They went out from us but they were not of us, for if they had been of us they would without doubt have continued with us, but they went out that they might be made manifeſt that they were not of us, 1 Joh: 2. 19. Not of us, he means, not of the number of them that are called according to Gods purpoſe of Election, Rom. 8. 28. for then they could not have faln away, All ſhould have wrought for good to them. So that hence it followeth that every elect unbeliever ſhall come to and continue in the Faith, and whoſoever doth not ſo is manifeſted not to have been elected of God.
2 That juſtification or remiſſion of ſins, may be conſidered in a threefold reſpect. 1 As it is in God, 2 As it is delivered over by God, into the hands of Chriſt our Mediator. 3 As it is by Chriſt brought home unto and given into the boſom and poſſeſſion of any man. As it is in God, I ſhall pretermit to ſpeak much of it any where, but any thing at all, untill Mr B. directly and expr…ſly calls me to it, leaſt the man ſhould be tormented before his time. For he hates the very naming and thought thereof as an Act Immanent in God, cane pejus & angui, and is ready Jew▪ like to rend his cloaths, and fling duſt in the aire, at any mention thereof, as an article that ſtands in enmity to his juſtification by works. 2 Then as it is delivered into the hands of Chriſt, we may ſpeak of it without ſuch terrible offence to his patience, or ſetting him into ſo direfull a commotion; conditionally that we will undertake for Chriſt that he ſhall be ruled by Mr. B. to do what he appoints with it, that is, to keep it in his pocket and deliver it to no man, but hold all under the Curſe of the Law untill the day of judgement, we cannot adventure upon ſuch an undertaking, nevertheles ſhall hold forth the truth of God in this caſe. This is, that Chriſt by offering himſelf a Sacrifice for ſin, and preſenting the Sacrifice of himſelf unto God in the moſt Holy place, i. e. in heaven at his Mercy-ſeat, hath thereby effectually purchaſed everlaſting redemption, and remiſſion of ſins, and hath received a full abſolution and acquittance from the father for all his elect by name. So that in Chriſt they are juſtified from all ſin, and freed from the Law as a Covenant of works even while they are unbelievers, have this freedom (I mean) in the hand of Chriſt though not in their own apprehenſion and poſſeſſion. Though as to themſelves and their own judgments, and as to the apprehenſion of men, they are under the Law, under wrath, yet in Chriſt they have done their Law, their iniquities paſt preſent and to come are blotted out, their peace made, and they reconciled to God. This is obſervably ſet forth in Aaron [and the other High Prieſts his ſucceſſors, as they were Types of Chriſt] Aaron the High Prieſt muſt bear the Names of the Children of Iſrael engraven upon 2 precious ſtones on the two ſhoulders of his Ephod, before the Lord for a memoriall, Exod. 28. 10, 12. yea he muſt bear their names in the breaſtplate of judgment upon his Heart, when he goeth in unto the Holy place, [viz. with the blood of the ſacrifice for the expiating of ſi…s] for a memoriall before God continually. What memoriall? that they were the men for whom the ſacrifice was offered; and that their ſins were purged thereby, that God ſhould therefore have them in remembrance to preſerve them from the Curſe and judgment of the Law, for ſo it followeth, And Aaron ſhall bear the judgment of the Children of Iſrael upon his heart continually, ver. 29, 30. Theſe things were but figuratively done in Aaron, but really and fully accompliſhed in Chriſt his Antitype, who being conſtituted our High Prieſt, and having received Command from the Father not onelyonly what but for whom to offer, even for Iſrael, i. e. the elect of God, (which for a great part) were not yet in being, h…th by his own blood entred into the Holy place, with their names engraven upon his heart, having purchaſed for them an everlaſting Redemption. Not into the Holy place made with hands, but into Heaven there to appear for them by way of Mediation and Interceſſion, Heb. 9. 12, 24. Rom. 8. 34. Wherefore alſo God hath given him not onelyonly an acquittance for them from all their ſins, Heb. 10. 17. but hath alſo given and delivered up them into his hands, as hath been before proved, and Mr. B▪ himſelf confeſſeth, yet not as he inſinuateth, to plague and Curſe them, and hold them during life under the intolerable bondage of the Law; but to deale with them in a gentle diſpenſation, according to the tenor of the Covenant of Grace, in tender mercy to draw them unto and keep them in the Faith without all Apoſtacy, to the end. All which he performeth to all his elect, as is evident from moſt of thoſe Scriptures which were brought for the confirmation of the former point, and elſwhere, Gods giving them to Chriſt, and into his diſpenſation, being their perfect tranſl…tion from the Covenant of the Law, into the Covenant of Grace: And this was done before their beleeving. All that the Father giveth me ſhall come to me, firſt they are given, and then they ſhall come. Be not afraid, but ſpeak and hold not thy peace, for I have much people in this City, ſaid the Lord Jeſus to Paul of the Corinthians, yet Heathen, Acts 18. 9, 10. They were his people before, therefore muſt they be gathered to him by Faith. I have other ſheep which are not of this fold: them alſo I muſt bring, and they ſhall hear my voyce, &c. Jo: 10. 16. he means the Gentiles that were infidels yet, nevertheleſs his ſheep that muſt afterward hear his voice, becauſe they were his ſheep, how were theſe termed Chriſts people, Chriſts ſheep, while yet in Paganiſm, idolatry and unbeleef, but becauſe they were his redeemed and juſtified ones? Ye beleeve not, becauſe ye are not of my ſheep, Jo: 10. 26. What is that, but becauſe they were not of the number of them for whoſe ſins he had effectually ſatisfied Gods juſtice.
3 Juſtification and Remiſſion of ſins may be conſidered alſo as it is brought into their own apprehenſion and Conſcience, that were juſtified by Chriſt, and in Chriſt before. And in this ſenſe it is ofteneſt taken in Scriptures, yea alway when we are ſaid to be juſtified by Faith. This is done when Chriſt by the manifeſtation and miniſtry of the Goſpel maketh known in all ages to them for whoſe ſins he hath ſatisfied, the Myſtery of Grace by him, and frameth their hearts with all gladnes by Faith to embrace him and it thorow him, unto Juſtification. Then are they juſtified in themſelves, and remiſſion of ſins ſealed up by the ſpirit to their own Conſciences, and ſo have the Kingdom of God within them, conſiſting of Peace, Righteouſnes, and Joy in the Holy Ghoſt. Before this Chriſt had life for them, now they are ſaid to have it themſelves, Jo: 20. 31. 1 Jo: 5. 12. Untill now was their winter ſeaſon, ſo that all their life was in Chriſt as the Vine or Root, now is their ſpring, ſo that the life ſheweth it ſelf in them as the branches bloſſoming with peace and joy unto all obedience. Before life was purchaſed and ſeizure thereof taken for them by Chriſt: Now they are paſſed from death to life, 1 Jo: 3. 14. i. e. are put into the actuall poſſeſſion of it. Before though they were Lords of all (as the Apoſtle in a caſe little different from this ſpeaketh, Gal. 4. 1, 2.) yet differed nothing from Servants, being (in their own apprehenſion) under the threats and condemnation of the Law, and ſo ſtill in ſlaviſh, fears and terrors. But now they ſee their freedom and take poſſeſſion of it, with boldneſs to cry Abba Father, and to enter into the Holieſt by the blood of Jeſus, and through the veil of his fleſh, with full aſſurance of hope, &c. Hebrewes 10. 19, 20.
Theſe things ſo premiſſed, we ſhall the better ſee whether the Scriptures which Mr. Baxter here produceth, do by their own force, or elſe by his miſ-interpretation of them ſeem to prove that the Elect while unbeleevers, are under the Law as a Covenant of works. Firſt that of Joh. 3. 18. is a threat of the Goſpel Covenant againſt the Contemners of it and of Chriſt the preacher thereof, and not of the Law Covenant. And it is brandiſhed againſt reprobats and not againſt elect unbeleevers. Chriſt had now preached his Goſpel a while in Galilee; the elect beleeved, and of them ſaith Chriſt they are not condemned. The reprobates would not beleeve; of them he ſaith, they are condemned already: and the reaſon is rendred, not becauſe they have broken the morall Law, but becauſe they have not beleeved in the Name of the onelyonly begotten Son of God. This is the condemnation that [Chriſt the] light is come into the world, and men preferred their own darknes before him, &c. The ſame alſo is the meaning of the 36 ver. which he citeth. Neither of theſe pointing in their threat to the elect but the reprobates among unbeleevers. Neither threatening for Contumacy againſt the Law but the Goſpel. Therefore nothing here proveth the elect before they beleeve to be under the Law, as a Covenant of works.
Again thoſe Scriptures which he ſaith bid us to beleeve for the remiſſion of ſinnes, Act. 2. 38, &c. do only prove that faith in Chriſt doth juſtifie the elect in the third conſideration of Juſtification or remiſſion of ſinns before mentioned, viz. as it evidenceth and brings home into their apprehenſion and Conſcience that their ſinns are remitted. For ſo run the words, in that 10 of Act. v. 47. that Whoſoever beleeveth in him ſhall receive remiſſion of ſins; not denying that Chriſt had received it for them before, but affirming only that now they ſhould receive it from Chriſt. Beſides, this promiſe is held forth there promiſcuouſly to all both elect and reprobate, and it is but an offer not the gift of pardon, to diſtinguiſh betwixt them for whom Chriſt had and thoſe for whom he had not effectually ſatisfied and received abſolution from the Father, by the ones beleeving and receiving by faith from the hand of Chriſt, the pardon, and the others refuſall and manifeſting thereby their abode under death and the Law ſtill. The ſurety had paid the penalty of the obligation, taken up the bonds, and acquittance or diſcharge of the debt. Thenceforth the Creditor had no more plea againſt either principall or ſurety. Nevertheles the principall knew it not, therefore playeth leaſt in ſight, is in continual fear of arreſts, thinks every buſh hath a Sergeant or Bayliff under it; but at length the ſurety gives and delivers into his hand both the acquittance, & the obligation Cancelled. Now is his firſt receiving of a diſcharge, now he firſt finds himſelf free from his Creditors obligation, now hath he the firſt comfort of the benefit; but he was diſcharged before, though he knew it not; ſo is it with the elect, &c. Therefore Mr. Baxters inference hence is unſound.
He addeth the Teſtimony of Paul, Eph. 2. 3. That the redeemed were by nature the Children of wrath: who denyeth it? But this is nothing to the queſtion. It is not here enquired whether the redeemed drew not the ſeeds of ſin and death by naturall propagation from their parents, as much as others: But whether by the ſatisfaction which Chriſt made for them, according to the Covenant of grace, they were not redeemed from that wrath before they yet beleeved. It is true what Mephiboſheth ſaid of himſelf and his brethren, to David, We were all as dead men before my Lord the King, &c. 2 Sam. 19. 28. becauſe they were the progeny of Saul that fought againſt David. Nevertheles by means of the Covenant that intervened between David and Jonathan, Mephiboſheth had right to all the favour that King David could expreſs.
As for thoſe teſtimonies cited by way of Theſis and Antitheſis, out of Gal. 5. ver. 3, 4. & ver. 18, 23. they make wholly againſt him, nothing for him. The 3 & 4 verſes, ſpeak nothing to the queſtion in hand, but utterly deſtroy that to which in this whole diſpute he driveth, nothing to the queſtion in hand. The circumciſed are bound or debtors to the whole Law, and Chriſt is become of none effect to them. He was to have proved that beleevers, were before they beleeved under the Law. This Text ſpeaketh not of the elect before they beleeved, but of profeſſed beleevers returning to Circumciſion and the Law, to fetch thence help unto their juſtification after that they ſeemingly at leaſt beleeved in Chriſt: ſo here is nothing that makes for him, becauſe nothing to the preſent queſtion. But much againſt him in reference to the grand thing which he laboureth for, to bring beleevers under the Law as a Covenant of works. Whoſoever doth ſo ſaith the Apoſtle in the leaſt mite, that contents not himſelf with Chriſt alone, takes in but ſo poor a peice of the Law as Circumciſion to help with Chriſt to Juſtification, the ſame perſon hereby forfeiteth all his claim to Grace and Chriſt, and muſt gain heaven by his perfect fullfilling of the Law, or muſt be damned in hell for ever. Into this ſtate Mr. Baxter ſtriveth to bring himſelf and his diſciples. I ſhall not wiſh them joy in it, becauſe I uſe not to wiſh impoſſibilities. Touching the verſes which he puts in oppoſition to theſe, ver. 18, 23. But if ye be led by the Spirit ye are not under the Law, againſt ſuch there is no law. If he mean ſimply and ſincerely what the Apoſtle here meaneth by being led by the Spirit, viz. the ſeeking of righteouſnes by Chriſt alone, as the ſame Apoſtle more fully expreſſeth himſelf, Gal. 3. 3. Phil. 3. 3. Then by granting that ſuch are not under the Law, there is no law againſt them; he deſtroyeth and recanteth all that he hath before ſpoken to prove beleevers under the Law. But if by being led by the Spirit, his aim be to bring in works to juſtification under the name of the fruits of the Spirit, we ſhall here forbear to anſwer him, becauſe it is beſides the preſent queſtion, leaving it to its fit place where he openly explaineth himſelf.
And no leſs abhorrent from the queſtion is his next proof, Gal. 3. 22. The Scripture hath concluded all under ſin, that the promiſe by faith in Jeſus Chriſt may be given to them that beleeve. What is this to the purpoſe in hand? we deny not the promiſe of, or the promiſed Juſtification and remiſſion of ſinns, by faith in Jeſus Chriſt to be given to them that beleeve, into their hands and poſſeſſion when they beleeve, by affirming that Chriſt hath taken poſſeſſion thereof for them before they beleeve, that he may let it down into their hearts when they beleeve. He aſcended up on high, and led captivity captive, and gave gifts to men. Eph. 4. 8. The Apoſtle fetcheth his authority from the word in Pſal. 68. 18. where it is ſaid, He received gifts for men, viz. to give them in his time. But the Apoſtle contents himſelf with the ſcope of the word, not binding himſelf to the bare letter and ſound thereof. So Chriſt at his aſcenſion received for us the gifts of Juſtification, and remiſſion, and all other benefits of his paſſion; They were then laid up for us in his Cuſtody, ſo that we had them in him before our actuall exiſtence upon earth. But he gives them to us into our ſenſible poſſeſſion, when we come to be, to live and to beleeve.
That which he citeth from Gal. 4, 5. is altogether beſides the queſtion alſo. Himſelf acknowledgeth that it proveth us onelyonly to be under the Law when Chriſt redeemed us, or undertook to pay our ranſom. Not that we were under the Law after he had redeemed us by paying our ranſom, before we yet beleeved. The words are theſe in the 4 & 5 verſes; God ſent forth his Son made of a woman, made under the Law, to redeem them that were under the Law. The ſcope of the Apoſtle here, is one and the ſame with that to which he drives, Gal. 2. 15, 16. We who are Jewes by nature, [a holy ſeed, within the Covenant, and have all the privileges of the Law] and not ſinners of the Gentiles [that are without the Covenant and the Law] knowing that a man is not juſtified by the works of the law, but by the faith of Jeſus Chriſt; even we have beleeved that we might be juſtified by the faith of Chriſt, and not by the works of the law, for by the works of the law no fleſh is juſtified. Why then do we draw the poor Gentiles to ſeek any furtherance to their juſtification, by the obſervation of the Law, by which our ſelves who were moſt privileged with it could not be juſtified but by Chriſt onelyonly without the law? So here, Even they that had the law and were not a little zealous for and active in the righteouſneſs of the law, had need of a redeemer, were juſtified and ſaved not at all by the lawes righteouſneſs, but onelyonly by Chriſts redeeming of them: What madnes is it then in you O fooliſh Galathians, that are not of the holy ſtock of Iſrael, but ſinners of the Gentiles to ſeek any help to your juſtification by the works of the law, which could not juſtifie the very Iſraelites that were born and brought up in it: and not to repoſe your ſelves upon Chriſt alone? If Mr. Baxter will pretend any other meaning of the Text beſides, he ſhall therein wound and not ſtrengthen his Cauſe. For he ſpeaks of the ſame perſons here, to be under the law onelyonly in the hand of a Mediator, not under the Curſe of the law, but under ſuch an adminiſtration thereof, that even before they actually beleeved in Chriſt, the very perſon of Chriſt, are affirmed ver. 1. to be Lords of all, all the inheritance which is by Chriſt; ergo not under the wrath of God before they embraced the Faith of Chriſt.
As for the other Scriptures which he annexeth yet further to prove, that the very elect before and untill they beleeve, are under the Law in the ſenſe ſo oft manifeſted; let him once ſhew how he will argue, and what he will conclude, and upon what grounds, from them; we ſhall be ready to anſwer him. In the interim I profeſs I ſee not any thing in them more prevalent to his purpoſe, than a nights lodging in a bed of ſnow and ice, to cure the Cough.
Yet from all theſe wreſted Scriptures he Concludes at laſt that the deliverance which beleevers have by Chriſt from the Curſe of the Law, is a conditionall deliverance, viz. if they will obey the Goſpel, i. e. when they beleeve, if they will beleeve, not onelyonly while they live, but alſo when they are dead and buried. For as we ſay that a conditionall propoſition doth nihil ponere, ſo it is true in the ſenſe of Mr Bax. here, that this conditionall promiſe doth nihil promittere. The Condition as long as this world laſteth being ſtill in performing not performed, and ſo nothing obteined. Yet will he have this new nothing together with the abrogation of the ceremoniall Law, (to which we never were, none but the Iſraelites ever have been ſubject) to be the great privilege of beleevers and effect of Chriſts bloud. When we poor ſouls with our dull eyes, can ſee no more privilege that we have herein by Chriſts bloud, than the worſt of infidells and reprobates have, for they alſo …ave this conditionall deliverance from the curſe, and freedom from the ceremoniall law. And this deliverance (ſaith he) is yet more full, when we perform the conditions of our freedom; And then we are ſaid to dead to the Law, Rom. 7. 4. and the obligation to puniſhment dead, as to us, ver. 6. This is indeed a full and perfect deliverance. But what doth he mean in ſaying when we perform &c. either when we are performing the conditions, That were a contradiction to himſelf in what he ſaith p. 74. that we are not perfectly freed till the day of reſurrection and judgement. And ſo alſo it will be hard for another ſave Mr. Br. to make ſenſe of the words. That the deliverance of beleevers is yet more full when they perform the Conditions, are performing the conditions of their freedom; i. e. more full when they beleeve than when they do beleeve. For if we ſhould grant to Mr. Br, Faith to be a condition, and not rather a mean or inſtrument of our juſtification, yet would we grant him no other condition thereof. Or doth he mean, it is full when they have performed the Conditions? it ſeems then that ſome of the Conditions are left to be performed in the next world, becauſe untill then he tells us we can have no ſuch perfect freedom.
This is the free Grace of God which Mr. Br boaſteth himſelf ſo much to extoll, p. 79. let him that delights in it, be his diſciple. That which he ſpeaks in the upſhott for the mitigation of his harſh doctrine aforegoing; (that he knoweth this Covenant of works continueth not to the ſame ends and uſes as before, &c.) is but a trick of the Jeſuits, to give ſugar after the poyſon which was before gone down to deſtroy. Neither can he make out how beleevers are under the law of nature as a Covenant of works, and yet not bound to ſeek life according to the tenor and condition of that Covenant.
If any marvell that Mr. Baxter ſhould ſo waſte his ſpirits in abuſing both divine and humane learning to prove the Saints to be ſtill under the Curſe, under the law as a Covenant of works, he will ceaſe to wonder, if he take notice of a further aim that he hath therein. He would not out of doubt have ſo much inſiſted on it, had he not looked to a further end in it. If the beleevers are ſtill under a Covenant of works, as to the Curſe, wrath, and Condemnation, much more are they under a Covenant of works as unto life and Juſtification. If the former be once granted, he accounts the game wonn as to the latter. Therefore doth he ſo much ſtirr in the former, that he may with the more facility and leſs contradiction, bring in afterwards the latter, Juſtification by works, which is his very buſines in Compiling this book.