Baxters Aphorisms, Part 1 · Part 1 · Chapter 8
CHAP. VIII.
Whether Beleevers are under the Law as a Covenant of works? The Negative proved. Mr. Baxters ambiguities and mentall reſervations in ſtating the queſtion, and aſſerting the affirmative. The Law not repealed to any, but exauthorated to beleevers, having inflicted its whole curſe upon them in Chriſt.
Mr. Baxter had ended, but he had not finiſhed his diſpute about the Curſe upon beleevers. He did but Parthian or ram-like, go backward and decline a little, to return with the greater force. Or as an Actor upon the ſtage, withdraw and make his exit, to put on a new dreſs, in which to appear again forthwith to act a ſecond part. So doth Mr. Baxter decline the diſpute in one Aphoriſm and its explication, (which I alſo ſhall paſs by without excepting againſt it) and then he returns to proſecute the ſame diſpute afreſh; yet in another dreſs of words, that it might ſeem to be a reſolving or determining of another queſtion. That was, whether beleevers remain under the Curſe of the Law? This, whether they remain under the Law as it threateneth and curſeth? And between theſe two queſtions who ſeeth not ſo vaſt a difference, as is between an arrow in the quiver, and an arrow out of the quiver? within and without the quiver, it is the ſame arrow ſtill. Yet let us attend to him ſtating the queſtion (which anon we ſhall examine.) The reſult of it is thus.
Bax. That the Morall Law (not in its directive uſe but) as it is a Covenant of works, is ſtill in force to threaten and bring the Curſe upon beleevers, in caſe they do in any thing tranſgreſs the Law.
This he undertakes to make good, pronouncing it inconſideratenes to aſſert the contrary. Theſ. 11. p. 78. & explic. p. 79. & explic. of Theſ. 12. p. 82.
Here before we meddle any further with Mr. Baxter, let us examine what the Holy Ghoſt in Scripture ſpeaketh to this point. Ye are not under the Law, but under Grace, ſaith th'Apoſtle to believers.Rom. 6. 14. I conceive there is no one Chriſtian upon earth that hath his head unbiaſſed with ſophiſticall fallacies and falſhoods, but takes the words in the ſame ſimple and clear ſenſe wherein the Holy Ghoſt delivers them, viz. That we are no more under the Law, as a Covenant of Works, when we have once attained by faith to be under the Covenant of Grace. But a very thunder-bolt againſt Mr. Baxter and his Aſſertion is that, Gal. 5. 3, 4. I teſtifie to every one that is circumciſed, that he is debtor to do the whole Law. Chriſt is become of none effect to you whoſoever of you are juſtified by the Law, ye are fallen from Grace. From theſe words muſt needs be deduced theſe Concluſions.
1 That to be under the Law, and to be under Grace, are contraries, and do exclude either the other, ſo that it is impoſſible for the ſame perſon at the ſame time to be under both together. If but circumciſed, if at all under the Law, ye have (ſaith the Apoſtle) made Chriſt of none effect to you, ye are fallen from grace, and conſequently if at all in Chriſt, yee are not in the leaſt part under the Law, but free from the domination and Curſe thereof.
2 That whoſoever yieldeth himſelf to be under the Law as a Covenant of Works, in the leaſt part, hath his juſtification or damnation depending upon his perfect or unperfect keeping of the whole Law, ſo ſaith th'Apoſtle, if but circumciſed, &c. ye are debtors to keep the whole Law: How debtors, viz. If ever ye will be juſtified and ſaved to keep it perfectly, if ye fail but once, to be damned for ever.
3 That whoſoever affirmeth (whether he be a Bellarmine or a Baxter) believers to be under the Law as a Covenant of Works, the ſame by neceſſary conſequence denyeth all actuall efficacy of Chriſts death, that ever any ſoul was or ſhalbe ſaved by his mediation, and affirmeth all the Saints that have been, are, or ſhalbe, to be damned for ever. For if at all under the Law, then not at all under grace or in Chriſt; but they muſt ſtand or fall according as they do or not do the whole Law, which none doth, ergo, all muſt periſh. The ſame alſo may be gathered from Gal. 3. 10. but I have touched upon it before.
A noble Aphoriſt ye will acknowledg, declaring a greater deſire to bring the Saints under the Curſe and damnation, then there is force in his Diſputes to prove them to be under it.
Theſe Scriptures might ſuffice to ſatisfie every judgment, that believers are not under the Law. Yet I ſhall mention ſome few more to ſhew the copiouſnes of the word in this point, that there might be no doubting in this point, Rom 7. 1-6, the Holy Ghoſt doth make out this truth as clear as the light. The Law (ſaith he) hath dominion over a man [onelyonly] during life, as the husband hath power over his wife. Let either the husband or wife dye, the law or power which the husband had over the wife dyeth alſo. If the wife dye he hath no power over the ſoul or aſhes of his dead wife, to exact under any penalty, obedience from them. If the wife be ſurvivor, ſhe is no more bound to the dead aſhes of her husband, to fear either command or wrath thence, but is wholly at liberty. So alſo ſtands the relation between the Law and believers. The Law in the height of its authority had power to inflict death but once upon man; this death have believers ſuffered in Chriſt, therefore are dead to the Law by the body of Chriſt, have done their Law, and ſuffered all that the Law had to inflict upon ſinners, in the body, or humane nature of Chriſt ſuffering for them; ſo that they are dead to the Law, ſo far without the liſts of further puniſhment or terrour of the Law, as the Felon or Murtherer that is condemned, hanged, dead and buried, is free from further puniſhment, by the Law of the Land.
Yea the Law alſo is dead to them, having ſpent it's ſting and ſtrength, and life alſo on the naturall body of Chriſt, and is thereby diſabled for ever to re-aſſume the ſame againſt the myſticall body or any member thereof: So that they are [fully] delivered from the Law.
All this doth th'Apoſtle ſpeak out at the full in that place, and no leſſe in Gal. 3. 24, 25. The Law was our School-maſter unto or untill Chriſt, &c. But after that faith is come, we are no longer under a Schoolmaſter. This alſo he illuſtrateth, Gal. 4. 1, &c. by a ſimilitude, likening the Church before Chriſts coming to an Heir in his Minority, by his fathers will put under Tutors and Governors, ſo that though he be Lord of all, yet differs nothing from a ſervant, but is under his Tutors ferule and rod alſo, to be conſtrained with fear, when love becomes ineffectuall to move him to his duty: ſuch was the condition of the Church while in its minority and feeblenes of ſpiritual knowledge, the Sun of righteouſnes not being yet riſen fully to enlighten them with the underſtanding of their liberty and glorious prerogatives. During this time though they were Lords of all, yet becauſe of the weaknes of their knowledg they were kept Servantlike under hard Maſters, under the Commands and threats of the Law: but reſembling the Church under the Goſpel, to the ſame heir in his maturity of age, now entred into the poſſeſſion of his heritage, and become rather Lord of his Tutors and Governours, then any way ſubject or ſervile to their authority, gently and generouſly accepting their wholſom Counſels, but diſdaining ſo to ſubject to their authority, as to be brought under the rod of their power any more.
So alſo Gal. 5. 13, 18, 23. ſpeaking of them that had been called to the liberty of the Goſpel, believing in Chriſt, walking in the Spirit, and bringing forth the fruits of the Spirit, concludeth of them, that they are not under the Law, that againſt ſuch there is no Law. And 2 Cor. 3. 11. cals the Law (as a Covenant of works) that which was done away, as he doth the Goſpel (as a Covenant of Grace) that which remaineth. Yea that the caſe might be ſo plain, that no Jeſuiticall diſtinctions might pervert it, the Holy Ghoſt at once concludeth, both negatively that believers are not under the terrours of the Law at all; and affirmatively that they are wholly and onelyonly under the ſweet diſpenſation of grace, Heb. 12. 18-24. Ye are not come to the Mount, &c. burning with fire, nor unto blacknes, and darkneſſe, and tempeſt, nor to the words and Covenants which could not be heard and born, and to the terrible voyce which made Moſes himſelf exceedingly to fear and quake. [Theſe are the things done away in reference to believers] But ye are come to Mount Sion, to the City of the living God, the heavenly Hieruſalem, &c. to all the prerogatives and privileges of the Kingdome of Grace.
So alſo in the Epiſtle to the Galathians. There are two Covenants (ſaith the Holy Ghoſt) the one from Mount Sinai (where the Law was given) which gendereth to Bondage, [the other from] Hieruſalem which is above and is free, the mother of us all, and concludes at laſt of all believers, negatively, that they are not the children of the Bond-woman, i. e. under the Covenant of works, and affi…matively, But of the free, i. e. under the Covenant of Grace, Gal. 4. 24, 26, 31. Hence is that bold triumphant challenge of the Apoſtle, Rom. 8. 33, 34. Who ſhall lay any thing to the charge of Gods elect? it is God that juſtifieth: who is he that condemneth? it is Chriſt that hath dyed, yea rather that is riſen again, who ſitteth at the right hand of God and maketh interceſſion for us.
Having laid down theſe two poſitions as truths undeniable, that Chriſt hath effectually ſatisfied, and as a perfect Mediator ſits at the right hand of God, making interceſſion for believers: And that God thereupon juſtifieth them: He now boldly challengeth earth and hell: who ſhall charge them? who ſhall condemn them? Yea his interrogations bear the force of ſtrong negations, as if he had ſaid, None can effectually charge much leſs condemn them, yea none dares to attempt it, no not one, not ſin, nor Satan the Lords Enemies, much leſs the Law which is juſt and conformed to the will of God.
Collect we together now but ſome ſhort notions of theſe Scriptures, what the Holy Ghoſt concludeth in them and by them, that believers are not under the Law, that it is an apoſtacy from Chriſt, from grace, to put themſelves in the leaſt part under the Law as a Covenant of works; that they are dead to the Law, that the Law is dead to them, that they are delivered from the Law, are no more under it, were ſervants to it, but are now free from it, there is no Law againſt them, that it is done away from having any domination over them, that they are departed from the Lawes terrours, and come to the Goſpels celeſtial previledges; are not under the Covenant of Works, but under the Covenant of Grace, have the originall of their preſent condition not from Sinai but from the ſupernall Hieruſalem, are ſons not of the bond-woman but of the free, that there is none that can condemn them, none that can juſtly ſay any thing to their charge. Let any man now that beleiveth there is a Holy Ghoſt, and that the Holy Ghoſt ſpeaketh in the Scriptures; judge whether i… be poſſible for the wiſedom of the Holy Ghoſt himſelf, which is infinite, to give his teſtimony more fully, cleerly or plainly to this aſſertion, that believers are not under the curſing power of the Law, or under the Law as a Covenant of works? whether this truth hath not from theſe teſtimonies of Scripture a ſufficient fortification raiſed about it againſt all Jeſuits and Devils. Yet Mr. Baxter with horn and hoof, tooth and nail aſſaults it, partly by ſecret minings, and partly by open batteries to ſubvert it. I ſhall hold out his ſlights, in his owne words.
B. Theſ. 11. Not that Chriſt doth abſolutely null or repeal the old Covenant hereby [viz. by conſtituting a New Covenant Theſ. 10.] But he ſuperaddeth this as the onelyonly poſſible way of life. The former ſtill continueth to command, prohibite, promiſe and threaten: ſo that the ſins even of the Juſtified, are ſtill breaches of that Law, and are threatened and curſed thereby.
This is his firſt plea, his diſpute in generall, againſt the before proved Aſſertion.
The Aphoriſm conſiſteth of meer obſcurities, ambiguities, equivocations, and mentall reſervations in words and phraſes, wherein the Aphoriſt hides himſelf that he may ſmite and not be ſmitten; ſpeaking in words of a double and doubtfull ſenſe, that he may beguile the unwary in the ſenſe wherein he would be underſtood, that he may deceive; and yet in caſe that by them which are wiſe and wary he be called ad partes, to anſwer for his fallacious ſubtlety, he might fly for ſhelter to the other ſenſe that he might not appear to be a deceiver.
And firſt the word nulling, yea the phraſe abſolutely nulling, is ambiguous, equivocall, and fallacious. A thing, a law, a covenant may be ſaid to be nulled, i. e. made void or none, either as to its eſſence and being, or as to its power and operation: yea to be abſolutely nulled in ſome operations, though abſolutely in force in other. Null as to ſuch ends or perſons, though in its perfect validity to other. But when Mr. Baxter ſaith abſolutely null, he would be taken in another ſenſe then he dares to avouch in the ſenſe that the words do moſt litterally and gramatically import, viz. the whole and abſolute nulling of it not onelyonly to ſome, but to all operations, ends, and perſons: yea not onelyonly to its operation but to its being alſo. For ſo much that diſtinguiſhing word (abſolutely) inſinuateth, viz. in contra-diſtinction to ſecundum quid. that it is nulled, not as to this or that purpoſe, in this or another reſpect, but abſolutely, ſimply, wholly, from having any more operation or being. And this equivocation of his ſerves him to three ends.
1 To leave a ſecret accuſation and odium among the people upon the Orthodox Divines againſt whom his diſpute bendeth, that they deny both the power and being of the Law of God, and hold that it is become uſeleſs and abrogated, ſo that the people of God muſt be no more acquainted with it. And this is a tacit ſlander, for who among them ever taught ſuch things?
2 To lay open to himſelf a wide field for a luxuriating and extravagant diſputation, to affirm or deny, confirm or confute any thing about the preſent ſtate of the Law, knowing that what is incompetent to what he aſſerteth in one ſenſe, will be enough competent in another, and he doubts not while he is thus circling and roving, ſome pur-blind ones will be taken in his ſnare, if none els yet at leaſt ſuch as are made to be taken, 2 Pet. 2. 12.
3 That if his words come to a ſtrict examination, how little of ſimplicity and truth, how much of doublenes and falſhood is couched in them, he may not want a place of retreat: his meaning forſooth was but ſo and ſo, and there is a fault in them that miſtake him.
2 The ſame might I ſay of the word repeal which he uſeth. But becauſe he repeats it again in the Explication of this Aphoriſm, affirming that there are godly and learned men that hold the repealing of the firſt Covenant, &c. I ſhall there ſpeak what els might be here not unfitly ſpoken.
3 No leſs ambiguous is it what he will have us to underſtand by the Old Covenant, which he affirms not to be nulled, but to have the New Covenant ſuper-added to it: at leaſt to what ſenſe thereof he will ſtand. Whether he meaneth,
1 The Law of nature not ſounded in the ear but written in the heart of man at his Creation, Doe and live, Sin and dye? Or
2 That Covenant expreſſed in the word, about a poſitive Command of not eating of the Tree of knowledge of good and evill. Eat and dye, and conſequently Abſtein and live? Or
3 The Covenant of the Law written in ſtones upon Mount Sinai? If the firſt, Mr. Baxter himſelf ſometimes declares his doubting, whether there were ſuch a Law, with a clear impreſſion of its penalty, ever created and imprinted in mans ſoul? And there are not wanting ſome among the moſt profound and Claſſicall Divines, which hold that whatſoever notions of naturall righteouſnes and holines, of God, of good and evill, of truth and falſhood, there are in naturall men without the word; the ſame not to be ingraven into them by nature, or remainders of any Law written in mans heart at his firſt Creation: but of Gods immediate infuſion by a generall and common operation of the Spirit in time, diſtributed to ſome in a greater to ſome in a leſſer meaſure, to ſome ſcarce at all, as his infinite wiſedom ſhall ſee it to make moſt for his glory. And from theſe Mr. Baxter ſeems elſwhere not to diſſent. And how then can that be nulled and repealed, or what new ſuper-addition can there be made to that whith was never in being? much leſs can a Covenant ſtand firm, which was never exiſtent.
If the ſecond, then contrary to his Aſſertion, the Old Covenant in reſpect of our perſonall Obligation to it, and of the dependence of our life and death upon it according to our perſonall obedience or diſobedience to it, is nulled; there being now no acceſſible Paradiſe, nor tree of knowledg of good and evill, about which our obedience may be exerciſed, or diſobedience manifeſted.
If the third, Mr. Baxter ſpeaketh point-blank in contrariety to the Apoſtle, in ſaying that the Covenant of Grace was added to the Law or Covenant of works. For the Apoſtle giveth the priority to the Promiſe or Covenant of Grace, and affirmeth expreſly that the Law or Covenant of works was many hundred years after, added to it: Gal. 3. 17, 19. So that we know not where to meet with Mr. Baxter to underſtand, much leſs to anſwer him.
4 He hath a mentall reſervation alſo, when he affirmeth that the Covenant of Grace was ſuper-added as the onelyonly poſſible way of life. Who knows whether he pronounceth it the onelyonly poſſible way to life, as it hath fulture and ſupportance from the Law and Covenant of Works to which it is ſuper-added, and ſo Moſes and Chriſt meeting together in the Mount do ſave a poor ſinner, and what the Law could not do of it ſelf, being weak through the fleſh, [that could not fulfill it] Rom. 8. 3. Now by the ſuper-added help of Grace, it doth perform? Or as it is operative in it ſelf and by it ſelf, ſaving by its own ſoveraign power without any help from the works of the Law. Why doth not Mr. Baxter ſpeak out? Veritas non quaerit angulos. Truth loveth to ſhew its face in the cleer light, not hiding it ſelf in the clouds. I do no wrong to M…. Baxter in preſſing upon him for his meaning herein; every man may ſee in the ſequell of his Tractate, that grace and faith have with him, very little power to juſtifie or ſave, but what they borrow and fetch home in a Cardinals Hat or Monks Cowl from good works.
5 And he leaves us in the dark and doubtfull, what he means by the word hereby, when he ſaith Chriſt doth not null the Covenant hereby, it is a relative word and muſt have its meaning from that which is antecedent in the tenth Aphoriſm, viz. Chriſts preſcribing of a new Law, and tendering of a new Covenant. The old Covenant is not nulled hereby ſaith Mr. Baxter. Doth he mean by the tendering of the New Covenant? Or the offer of Grace? This makes nothing to the end he drives at. None conceiving that the offer or tendering of Grace to a ſinner, doth forth with free him from the Curſe of the Law, untill he accepts the tender. Or doth he mean that the effectualizing of the Covenant of Grace to a ſinner, or the taking of him effectually into the Covenant of Grace, doth not make void the Law to him as a Covenant of works? This is indeed like himſelf, and agreeable to his purpoſe. He is not conſiſtent with himſelf nor with the moſt ſubtle and ſophiſticall of the Papiſts whom he loves as dearly as himſelf, if he do not ſo mean. Nevertheles becauſe he is willing here to paſs under a vizzard, I will not trouble my ſelf to unmask him. Himſelf will openly enough diſcover himſelf to us, when the humour takes him. At preſent let him be ſullen.
6 The ſame might I ſay of that which followeth. The former, i. e. The Covenant of works or the Law, ſtill continueth to command, prohibite, promiſe, and threaten. A wide dominion and large authority, but who the ſubjects & ſervants are over whom it is exerciſed, he leaves (as all the reſt) in an ambiguity, is not diſpoſed to tell us, except the next words do it. So that the ſins even of the juſtified, are ſtill breaches of that Law, and &c.
7 But here alſo he determineth to paſſe away in the dark, tells us onelyonly what power the Law hath againſt the ſins, not againſt the perſons of the juſtified, that it threatens and curſeth their tranſgreſſions, but whether onelyonly upon the perſon of Chriſt ſatisfying for them; or els in their own perſons alſo, after Chriſt hath ſo ſatisfied, is a ſecret that at this time and in this place, we muſt not know from him; though if he had not let it out before, he would have been in pangs of travell with it untill he were delivered of it.
Thus have we found M. Baxter in this Aphoriſm fighting againſt the fore-mentioned Concluſion and the Scriptures that confirmed it, with his ſword in the ſcabbard. How terrible the skirmiſh was they that felt either the point or edge of his weapon can tell you. Suppoſe he ſhould now unſheath it, who could ſtand before his drawn ſword? This he is about to do, by his
Explication.
Mr. B. I acknowledge that this aſſertion is diſputable and difficult, and many places of Scripture are uſually produced which ſeem to contradict it. I know alſo that it is the judgement of learned and godly men, that the Law as it is a Covenant of works, is quite null and repealed in regard of the ſins of believers. Yea many do believe that the Covenant of works is repealed to all the the world, and onelyonly the Covenant of grace in force.
Againſt both theſe I maintain this aſſertion, by the Arguments which you find under the following Poſition 13. And I hope notwithſtanding that I extoll free grace as much, and preach the Law as little, in a forbidden ſenſe; as though I held the contrary opinion.
Firſt he acknowledgeth his Aſſertion to be diſputable and difficult. We have found it not onelyonly to be ſo, but to be ſo of his own making, by means of his clothing it with the darknes of ſuch and ſo many ambiguities, equivocations, &c. Againſt it he ſaith there is a two-fold authority uſually produced, the one Divine, the othee humane. The one he deſpiſeth and blowes of as contemptible, the other he falſifieth (I am confident) that he may have ſomewhat to ſay in anſwer to it.
1 There is Divine authority or many Scriptures produced, which ſeem to contradict his Aſſertion. And here take we notice in how baſe eſteem he hath the Holy Scriptures; of thoſe many Scriptures he vouchſafeth not to anſwer one, no nor to cite one: why? but that he thinks, when the Scriptures, and his own aſſertions do contradict either the other, the authority of his own judgment not only to parallel but alſo to over-weigh the authority of the Scriptures. What Papiſt, what Enthuſiaſt hath or can have the Scriptures in leſs eſteem then this Aphoriſt ſhews himſelf here and elſwhere to have? What Scriptures are brought againſt him, he diſdaineth them an anſwer, yea a glance of his eye to ſee them, or tongue to read them to us. But if he finds any Scripture whoſe point with much bowing and wreſting he thinks he may turn about againſt us that have no more wit but to think their authority venerable and requiring our ſubmiſſion thereunto: of theſe he makes uſe, to befool yet more ſuch fools as regard them. If I fail in my cenſure, the Lord forgive to me the miſtake of my judgment, and to Mr. Baxter his giving occaſion, yea cauſe of ſuch a miſtaking.
And as the authority of Scriptures is pufft from him with leſs then a piff or piſh, ſo do we find humane authority (in all probability) falſified by him. I know (ſaith he) that learned and godly men are of this judgment that the Law as a Covenant of works is quite null and repealed in regard of the ſins of beleevers. I do not doubt but by theſe learned and godly he means ſome Proteſtant Divines, whom ſomtimes he will flatter, ſmooth, and almoſt ſpit in their mouths, to allure them to run after him. Now if he do not falſify their aſſertions, let him name but one of them that ever affirmed the Law to be ſo repealed. I may poſſibly acknowledg him to be, in the main, learned and godly, but I believe I ſhall never account him to have been conſiderate in laying down ſuch an aſſertion. For it directly contradicts the doctrine of our Saviour, Think not (ſaith he) that I am come to deſtroy the Law, &c. I am not come to deſtroy but fulfill. Verily, verily, Heaven and Earth ſhall paſs, but not one jot or tittle ſhall not paſs from the Law till all be fulfilled, Mat. 5. 17, 18. Or to whom ſhould it be repealed? not to unbeleevers; for it is conſented in both ſides that they are under the Law, under the Curſe. Nor to beleevers, for the Law hath purſued their ſins unto death in the body of Chriſt, and by Mr. Baxters acknowledgment hath inflicted upon him for them, upon them in him, the tantundem if not the idem which it ever threatned againſt ſinners. And how is the Law repealed in any of its power, that doth or hath executed all its power upon all that have been tranſgreſſors? Mr. B. very well knoweth what doctrine is taught in the Reformed Churches, but will needs falſify it, as he doth alſo the Holy Scriptures.
We affirm that the Law is ſtill in force and ſhall be til the worlds end. We preach not a repeal of any of its power or righteouſneſs which it had from God at any time. Neither on the other ſide, do we attribute to it a power or unrighteouſnes which God never gave it. We grant it a power to take full vengeance upon every ſinner for every ſin committed during life. But we deny that if any be raiſed to a ſecond life after death (as was Chriſt) having born the whole wrath due to the ſins of the former life, that ſuch a one comes under the power of the Law again; the Law hath never more dominion over him. But ſo ſtands the caſe with believers: They have ſuffered in Chriſt, done their Law in Chriſt, are dead in Chriſt, and in him they have ſatisfied the Juſtice of the Law for the ſins of their whole life. If now they are alſo riſen with Chriſt, and are dignified with a new life, the life of grace, ſo that though they live, it is not ſo much they that live, as that Chriſt liveth in them, and the life which they live in the fleſh is by the faith of the Son of God, Gal. 2. 20. In this new life which they have by their union unto Chriſt, now triumphant, the Law can no more reach them, then Chriſt himſelf triumphant. So the Law is nulled to them, but never repealed, nulled becauſe it hath inflicted upon them its whole pena…ty, and after it hath ſo done, it hath no more power over the very reprobates, much leſſe over the Saints. So that the Law being null or of no force to believers, hath received no diminution to its power, holding it ſtill firm and entire as ever; no more then the Law of the Land is weakened for that when it hath inflicted death upon the Felon or Traytor, it hath no further power to queſtion him. As, before they had exiſtence in Adam, their not exiſting yet in him, and under the Law by being in Adam, argued no weaknes in the Law: So when they have don their Law for the ſins committed while under the Law, and that by their new union unto and exiſtence in Chriſt, they ceaſe to be under the Law, that the Law hath no power over them, argues no wound or weakneſſe or detriment that the Law hath ſuſtained; any more then it doth, becauſe it is null in power to the Angels in Heaven, over whom it had never power: or null unto Chriſt now in Heaven, over whom it had once power.
Mr. Baxter acknowledgeth that the penalty of the LAW is due to none but the tranſgreſſors of the Law, to the unrighteous, and withall affirms Theſ. 16. p. 96. and Explication page 98, 99. That Satisfaction for diſobedience is our Righteouſnes, makes a man ſo perfectly righteous (as to the Law and further penalty thereof) as if he had never diſobeyed. Yet we find him here fighting not onelyonly againſt Heaven and Earth, but againſt himſelf alſo, to deny the nullity of the Law to them that have ſatisfied by CHRIST, for their diſobedience to the Law; making it one and the ſame thing with the repealing of the Law. This word repealing being here foiſted in by himſelf, partly to make way for his ſophiſticall, and bombaſticall diſtinctions which are no leſs deer to him then his life, therefore in the Explication of the next Theſis, comes in great oſtentation, no leſs trappled with them, then a Cart-horſe with his painted Collar, bells and fethers, partly to give occaſion of his riding in ſtate upon Grotius his ſhoulders, to ſhew what new, ſubtle, and fine-ſpun learning, he hath drawn from ſo noble and Apoſtaticall a Doctor, no leſs fit to the Argument he hath in hand, than the ſhoo i… for the hand, or the glove for the foot.
But laſtly and principally, that having according to his wonted and inbred ſubtlety, put on a falſe vizzard upon the doctrine of the reformed Churches, he might in the 13 Theſ. and its explication, diſpute victoriouſly againſt the vizzard, having nothing to ſay againſt the doctrine in its own nature and verity.
As for the other pretended opinion, that the Covenant of works is repealed to all the world, and the Covenant of Grace alone in force: Thoſe that hold it (moſt probably) are ſome Eutopians that Mr. Baxter alone, and no other either man or Angel beſides him have had acquaintance with, or the happines to know their opinion. So that Mr. Baxter might have done well to have taken a ſecond voyage into the land of Eutopia, either to have joyned with them or diſputed againſt them upon their own happy turf, and not to have troubled our unhappy Coaſts with this Controverſie: it hath the unhappines doubtles to be peſtered with ſo many opinioniſts as any Nation in the world, but among all hath not ſuch bugbears or phrenticks, that I know, who maintein ſuch an aſſertion. But it is one of Mr. Baxters ſubtleties to feign ſuch ghoſts and phantaſmes of men to fight againſt, thereby taking the advantage ſecretly and uneſpyed (as he hopeth) to erect more curſed and monſtrous aſſertions, than all ſuch ghoſts and phantaſmes as he feigneth, could have deviſed. But we cannot ſtop him in his Career, on he poſteth, and Againſt both theſe [imaginary opinions] ſaith he, I maintein this Aſſertion, i. e. his 11th Theſis, which we have found to be a meer fardle of equivocations, ambiguities, &c. for explication whereof we have ſought where he promiſed it, but have found nothing but fictions, imaginations, and new falſhoods more to obſcure it. Yet this peece of darknes he promiſeth to maintain under the 13 poſi…ion, where we ſhall wait on him. But in the mean while he hath a 12th Theſ. and an explication to interſert which we muſt by the way take notice of as a moſt noble preparative to the ſublime learning which in the 13th he will deliver. As for that brag wherewith he ſhuts up all that he hath ſaid in the titular explication of this his 11th poſition, [I hope that I extoll free Grace as much, and preach the Law as little in a forbidden ſenſe, as though I held the contrary opinion.] unto it I ſay but this: If his preaching be ſo much better and honeſter than his writing, we could wiſh him henceforth to apply himſelf wholly to the Pulpit not at all to the Preſſe. And notwithſtanding his brags, and all his equivocations, windings, and fallacious argumentation, we will ſtill keep in minde the ſtate of the queſtion from which he ſeeks to avert us, viz. that the Law is not nulld to beleevers, but even when they are beleevers, they are ſtill under the Law as a Covenant of works. This he hath promiſed to maintain, againſt Scriptures and Orthodox Writers, whatſoever els he ſpeaketh and not home to this point is beſides the queſtion. Attend we therefore what he hath to make this good in the next poſition.