Baxters Aphorisms, Part 2 · Chapter 3
CHAP. III.
The firſt Argument for Juſtification by Works, drawn from Scriptures examined. The Scriptures [cited] prepared to Mr. Baxters hand by the Papiſts; and the Proteſtants anſwer to all the Arguments drawn from thoſe Scriptures by the Papiſts, by him concealed; and the abhorrency of thoſe Scriptures from the concluſion, which they are brought to prove, demonſtrated.
HAving in part ſupplyed what Mr. Baxter would have buryed here in ſilence, ſome of the Scriptures and Arguments from Scriptures which are brought by the Proteſtants to remove works from having concurrence with faith in the buſineſſe of juſtifying; let us now examine the Scriptures which he quoteth to prove their cooperation with faith to juſtifie. Here (as I ſaid) we meet not with words but figures; partly therefore becauſe he maintains the ſame aſſertion with the Papiſts, partly becauſe the Scriptures which he quoteth are all ſuch as the Papiſts have urged before him againſt us, ſo that he hath taken them up at the ſecond hand, as they were collected to his hand by the Fryers and Jeſuits, himſelf not expreſſing how he would argue from thoſe Scriptures; I conceive it is his deſire that we ſhould underſtand he means ſo to argue as his Maſters have done before him. My labour therefore here will be the leſſe, becauſe the labour of ſo many before me hath been ſo full to manifeſt how alien and improper theſe Scriptures are to deſend what theſe men would have defended by them. For why ſhould I ſay again what ſo many worthies have ſaid, untill Mr. Baxter ſhall make it his taske to prove ſome infirmity and inſufficiency in that which they have ſpoken?
All that Mr. Baxter here ſaith he doth almoſt wholely tranſcribe out of Bellarmine, giving us a compendium of what Bellarmine hath at large, and ſo Mr. Baxter here is but Bellarmine abridged. Let us lay them together, and 1 They jumpe in one common concluſion,
That the bare act of beleeving, ſaith Mr. Baxter, faith alone, ſaith Bellarmine, Theſ. 60.is not the only condition of Juſtification; but many other duties, &c.
One of theſe duties according to Bellarmine firſt, and afterExplicat. p. 234. him according to Mr. Baxter here, is Repentance. In this alone they differ that Mr. Baxter puts Repentance as the firſt, and Bellarmine puts it as the fourth in order after Faith, and concurring with it in the pardon of ſin, and ſalvation. The Scriptures which Mr. Baxter alleageth for repentance are ſome from Bellarmine, ſome from Bellarmines fellowes.
To this place I referred thoſe Scriptures which Mr. Baxter quoted, Theſ. 14. pa. 90. beginning with Mark. 1. 15. to prove repentance a collaterall with faith. All which are here quoted over again ſaving theſe three, Act. 20. 21. Revel. 2. 5. & ver. 16. all which three Scriptures ſpeak no leſſe home to his purpoſe, then if he ſhould thus argue: Kederminſter is in Worceſterſhire, ergo, it ſupports Pauls Church at London. Act. 20. 21. The Apoſtle having affirmed himſelf to have dealt faithfully in preaching all that was profitable to them, to evince it, gathers into two heads the ſum of all his doctrine which he had teſtifyed among them, viz. Repentance toward God, and faith towards our Lord Jeſus Chriſt: what is there in this to prove repentance a concomitant with faith to juſtifie? is every profitable doctrine effectuall to juſtifie? A mans food and garments are both profitable to him, ſhall I therefore concude either that his garments do nouriſh him, or his meat clothe him? Revel. 2. 5, Chriſt admoniſheth the Angell of the Church of Epheſus, To repent and do his firſt works, elſe will he come and remove his candleſtick out of its place, except he repent: what is this to juſtification? will he ſay that the removing of the candleſtick out of its place, was either the juſtifying of the unjuſtifyed, or unjuſtifying of him that was before juſtifyed? And Revel. 2. 16. Chriſt cals upon the Angell of the Church at Pergamos, Repent, or elſe I will come to thee quickly, and will fight against them [viz. the Balaamites and Nicholaitans mentioned in the two former verſes] with the ſword of my mouth. Surely Mr. Baxter muſt flie from the latter and rationall meaning, and follow the precepts of Origen in fiſhing after the Spirit, or an Allegoricall ſenſe of theſe words, to make them ſpeak any thing for his juſtification by repentance. All the reſt Scriptures quoted in the 14. Theſis, we have again in a bunch here pa. 235. in the explication of his 60. Theſis to prove the ſame thing.
And here why doth he deal worſe then Bellarmine, in attributing juſtification which he makes to conſiſt in pardon and ſalvation, to repentance, without manifeſting, as Bellarmine doth, what he means by repentance? This is but to ſtrive about words and leave the matter in darkneſſe. As for the other particular Scriptures here quoted, if I ſhould particularly examine them, we ſhould find not a few of them (as the three former) coming no neerer to the queſtion in hand then Tybris doth to Thames. As for all ſuch of them as have the leaſt ſhew or ſound of ſpeaking for him, he hath them in part from Bellarmine whom he here followeth, and in part from other Jeſuits and Fryers that controverſally handle the Popiſh juſtification againſt us. I refer therefore the reader to informe himſelf from the many anſwers of the many Proteſtant Theologiſts which they have extant againſt Bellarmine and the reſt of that generation; from whom, if truth and ſoberneſſe be dear to him, it is almoſt unpoſſible but that he muſt receive ſatisfaction.
Yet ſomething ſhall I ſpeak in generall of theſe quoted Scriptures. As many of them as do hold forth the promiſe of life upon condition of repentance to ſinners, or to ſinners if they repent (all the reſt quotations being altogether beſides the purpoſe:) [Theſe all] ſpeak of a legall or of an Evangelicall repentance. Of a legall repentance conſiſting meerly in a feeling of, humiliation and contrition for, hatred againſt, departing from ſinne; and applying of the endeavours to all morall vertue and obedience. This is a meerly morall repentance derivable from the ſtrength of naturall conſcience illuminated by the Law and common knowledge of Gods will and nature. In this ſenſe is the word taken in moſt of the Scriptures quoted from the old Teſtament, and ſome alſo poſſibly of thoſe that are quoted out of the new. But then the life by theſe Scriptures promiſed is not the life of juſtification, or of ſpirituall and ſupernaturall bleſſedneſſe: but that which the adminiſtration under the Law is wont to call life, viz.
1 The fruition of the land of Canaan, which prefigured the life and reſt both of grace and glory. And
2 Of the bleſſings of health, honour, peace, plenty, ſafety, and other temporall benefits promiſed to the obedient in the Land of Canaan.
This is clear to him that will ſee, from the 18 of Ezek. where ſo often mention is made of life and death, Turn and live, if ye turn not ye ſhall die: what is here meant by this life and death, may be underſtood from that proverb curſedly uſed by the Jews whereof mention is made in the beginning of the Chapter; The fathers have eaten ſowre grapes and the childrens teeth are ſet on edge: the fathers have ſinned, and death is inflicted upon the children for their fathers fault. This gave occaſion for the delivery of all the doctrine comprehended within this Chapter, in which God throughly vindicateth his juſtice from inflicting death upon the children, righteous children, for their wicked parents offences; ſhewing how juſtly they dyed which dyed, and lived which lived, in reference to their own not their fathers ſinne and righteouſneſſe: what then was this death here denounced, or the ſetting of the teeth on edge, but the plague, famine, ſword, which had been upon them in the Land, and their captivity and exile now upon them in Babylon out of the Land of their inheritance? theſe temporall evills are the death here affirmed to be inflicted, and denounced to be continued upon them. The life promiſed upon condition of their repentance, and turning from their evill wayes, was their reſtauration to the land, and bleſſings of the land of Canaan again. The ſame is evident from the words of Moſes, in Deuteronomy, where Moſes having in the name of God, pronounced the many bleſſings and whole confluence of ſecular happineſſe to the obedient, and to them that after much tranſgreſſion and many curſes for their tranſgreſſions ſhould repent and turn; and denounced curſes upon curſes, a whole deluge of judgements, and temporary afflictions one on the neck of another againſt as many as ſhould diſ…bey the Commandements, &c. cap. 28. & cap. 29. he doth cap. 30 15, 19. Call heaven and earth to witneſſe that he had done his duty in ſetting before them life and death, good and evill, bleſſing and curſing, inplying the life and death here mentioned conſiſted chiefly in outward proſperity and adverſity, ſtroaking and ſtriking. That theſe were the apples and the rods to allure and terrifie them yet in their minority and under a paedagogie, untill faith ſhould come and the Sun of tighteouſneſſe ſhine in its ſplendor, that they might walk by faith, and not by feeling, act from love, and not from fear, from the Spirit of adoption, and not of bondage: ſo that this ſhadie life promiſed to a legall repentance, is nothing to the life of juſtification, but ſo far beneath it, that it is in no capacity to be uſed as a proofe about it. Theſe therefore ſerve not at all to drive on Mr. Baxters concluſion.
In the ſecond place, Thoſe Scriptures which he quotes that offer life upon condition of Evangelicall repentance doe not make for him any more then the former. For Goſpell repentance, is taken either in a large or ſtrict ſenſe, in the more large ſenſe it is the ſame with converſion or regeneration, and oft times equipollent and the ſame thing with faith, (though ſome little conſider it to be ſo.) And this is as oft as repentance is put for the one and whole thing required on our part to put us into the actuall and ſenſible poſſeſſion of the grace and life of the Goſpell, as Mat. 3. 2. Mark. 6. 12. Repent, for the Kingdom of God is at hand. The ſumme of their preaching was Repent, ſo Luk. 13. 3, 5. Except ye repent ye ſhall all likewiſe periſh. & 24. 47. and many other of the Scriptures which he quoteth. In all theſe places repentance containeth primarily the change of our relation, and but ſecondarily of our qualifications and manners. It is a quidam motus, in which acti agimus, being moved by Gods Spirit we move; the terminus a quo in this motion is ſelf, our ſelf-righteouſneſſe and ſelf-confidences, from which we turn no leſſe then from our polluted ſelf, ſinfull ſelf, and ſinfull wayes. The terminus ad quem is God, the grace of God inviting us. The medinm per quod is the Lord Chriſt through whom we have acceſſe to the Father for remiſſion firſt; and then for ſanctification alſo. And as the ſcope of the Goſpell requires us to underſtand in ſuch Scriptures repentance in this ſenſe, ſo neither do the two Greek words, rendered in Latine Reſipiſc…ntia, in Engliſh Repentance, refuſe this ſenſe. For what is that change of the mind, of the judgement, wiſdome and will, when it is taken for a Theologicall vertue, but a change of theſe in reference to happineſſe? A renouncing of and departing from natures groaping and erring directions, by our own works and righteouſneſſe to ſeek for bleſſedneſſe; and a cleaving to the directions of the Goſpell pointing out Chriſt as the alone way to it? For inſtance, Paul while yet impenitent and unconverted, walked by the light of his naturall conſcience, as it was informed and awaked by the Law, and by this rule walked as a ſtrict Phariſee; touching the righteouſneſſe which is in the Law blameleſſe, Phil. 3. 5, 6. and looking (as Mr. Baxter doth) upon the doctrine of free grace, and righteouſneſſe freely imputed, as upon a licentious doctrine, was carried with full ſails of zeal totally to deſtroy it: I verily thought with my ſelf (ſaith he) that I ought to do many things againſt the Name of Jeſus, &c. which thing I alſo did, &c. Act. 26. 9, 10. Now when the Lord Chriſt met him in the midſt of his raging madneſſe, ſo working upon his heart that he now beleeved in Chriſt whom he had erewhile perſecuted, received him and reſted on him for righteouſneſſe, whom he had erewhile blaſphemed: What will ye call this obedience to the faith, this cloſing of his heart with Chriſt in ſtead of further daſhing againſt him? was it not his converſion, his repentance? or is the promiſe of life (I mean the life of juſtification) made to any other repentance beſides this? In this ſenſe therefore repentance is not a quid diſtinctum, a thing diſtinct from, but one and the ſame with juſtifying faith; or if it be objected that it is ſomewhat larger then juſtifying faith: I ſhall not contend but acknowledge that it comprehends whole faith, both qua juſtificat, & qua ſanctificat, to juſtification and to ſanctification. Yet this hinders not but that theſe two phraſes, repentance to life or remiſſion of ſins, and faith to life and the remiſſion of ſins, are in the language of the holy Ghoſt one and the ſame.
Where repentance is taken in a ſtricter ſenſe, and ſome of the Scripture, which he quotes ſeem to promiſe remiſſion of ſins or life to it; we muſt neceſſarily underſtand of every ſuch Scriptures that it ſpeaketh of the repentance which is actuated in our firſt converſion and calling, or after it. That which is in our firſt converſion or calling, when it is taken in a ſtrict ſenſe, is not as in the former ſenſe put as the whole thing required on our parts, but ſeems in words a coordinate with faith to intereſt us in the righteouſneſſe and life which are by Chriſt. Such are theſe Scriptures, Repent and beleeve the Goſpell: repentance toward God and faith toward the Lord Jeſus Chriſt, Mark. …. 15. Act. 20. 21. and many other. But in theſe, repentance and faith together make up no more then in other Scriptures, either faith alone or repentance alone in their large ſenſe import: and ſo repentance is taken for ſelf-denyall, ſelf-abhorring, ſelf-ſubduing, and faith for embracing Chriſt: both theſe are repentance or faith in their larger ſenſe. To no other end doth repentance caſt and empty out ſelf but to be filled with Chriſt, nor doth faith receive Chriſt untill ſelf be let out and evacuated that it may receive him. See we it in Paul, his caſting away his Phi. 3. 8, 9.own righteoſneſſe as dung and loſſe, and putting on of Chriſt, to win and wear him for righteouſneſſe, were two concurrent acts either of one faith or one repentance, (for we may uſe after the holy Ghoſt, either term indifferently) and repentance here is no diſtinct thing from faith, nor faith from repentance, and in naming theſe two the holy Ghoſt nameth not two gifts of grace, but two acts of the ſame gift of grace in us; ſo that hitherto the Scriptures which Mr. Baxter quotes to prove that repentance as a really diſtinct thing from faith juſtifyeth, do wholly fail him. For (as our Divines well ſay againſt the Papiſts) though theſe two acts muſt needs cooperate together, viz. the caſting out of ſelf and the receiving of Chriſt; yet it is the latter alone that doth properly and inſtrumentally juſtifie by receiving the juſtifyer and his righteouſneſſe; the former act doth but diſponere materiam (as one ſaith not too catachreſtically) doth but put a man as it were in a juſtifiable poſture and capacity, doth but obi…em tollere, pluck out and caſt away the barre that might faſten the door againſt Chriſts entrance; and this it doth not as a diſtinct vertue from faith, but as a ſubſervient act of faith to its receiving of Chriſt.
Laſtly, thoſe of the forequoted Scriptures which ſpeak of repentance in a ſtrict ſenſe advantagious to life after converſion, and that which the Papiſts and Mr. Baxter call the firſt juſtification, (as 2 Cor. 7. 10. and ſome other) [theſe] ſpeak of repentance indeed really diſtinct from faith, being an effect or fruit of faith. But this repentance is in no other ſenſe called repentance to life, then as by it the Saints ſometimes recover the ſenſe and comfort of their juſtification, that had for a while laid fainting in them; or as it is impowred from above to repair, confirme and increaſe the life of ſanctification in them. And this is beſides the queſtion in hand, [whether repentance juſtifyeth.] I ſhall therefore pretermit to ſpeak futher of it. And thus have we one file of his Scripture quotations examined, and do finde that all which he would thence deduce to confirme a collaterall officiating of repentance [as a thing really diſtinct from faith] together with faith to juſtification; ſtands him in no ſtead at all.
The ſecond duty which he nameth as an equall condition with faith, of our juſtification, is praying for pardon, and forgiving Pag. 230.others. In this though he follow Bellarmine, yet he holds not himſelf to Bellarmines words, but having overtaken him, runs beyond him. Bellarmine thus ſpeaketh, having mentioned before two things that juſtifie, Thirdly, (ſaith he) Spes obtinendae veniae, eſt etiam diſpoſitio ad justitiam et remiſſionem peccatorum, i. e. Hope of forgiveneſſe is alſo a diſpoſition to righteouſneſſe and the remiſſion of ſins. Mr. Baxter outruns him and ſaith, that praying for pardon, and forgiving of others too, are conditions of pardon; but ſuppoſe that I do hope and pray for pardon, and forgive others too, ſhall I then be forgiven? Mr. Baxter will not promiſe that, but if I do that, (caeteris paribus) then forſooth I may hope well: but what is this ſenſus compoſitus, or caeteris paribus? viz. if I do this and all that elſe is to be done, i. e. all the duties which either Law or Goſpell commands me. But I demand, if all this be done, am I then juſtifyed? Neither will he grant me this: I am then conditionally juſtifyed, as I was before I did any thing; yea more, I am now a probationer for juſtification, and upon my bene ſe geſſerit, my good behaviour, I am juſtifyed for an hour poſſibly untill I be unjuſtifyed again: but if I do all and never ceaſe to do all either while I am living, &c. or when I am dead; there may be poſſibly a day, (when there be no more days) when I may (if all things faie well) be juſtifyed. But further that all may faie well, will he tell me what the caeteris paribus, the reſt conditions are, that I may perform them all and not miſſe in number? Thus far poſſibly he will condeſcend, to make known ſome of them, and to give me ſome generalls of the reſt, and make known the materia prima in which the ſubſtantiall formes lurk, yea the genera and the ſpecies that are ſuch ſubalternatim, but the ſpecies ſpecialiſſimas & infimas together with their individuals, he either will not or cannot particularize the ſeed of Mr. Baxter in this kind is more numerous then the ſeed of Abraham, more then the ſtarres of heaven, then the ſands of the ſea for multitude; yet if one be wanting, I am as far from juſtification as if I had nothing: So bleſſed a man will Mr. Baxters conditions make me. But let me on the contrary part demand of Mr. Baxter, Suppoſe a perſon truely in the Covenant of grace, vitally in Chriſt, if he have never a one of theſe additory conditions actually moving in him, is not his juſtification and glory as certain as anothers that hath all the conditions? Mr. Baxter dares not deny the ſuppoſition to be poſſible; for then ſhall he exclude all dying Infants from the kingdome of heaven, which in another book of his it is ſaid he flatly denyeth) the conſequent therefore cannot be denyed, that juſtification before God is as ſure without as with theſe conditions; and ſo no condition at all to be granted of our juſtification, ſave that which may aſſure and declare it to our ſelves. What mis-ſpent time will it be then to bawl about two or three of many decads and centuries, yea myriads of conditions, by diſputing whether they be conditions; when if we know not and have not all the reſt it ſhall go as well with thoſe that have none of them, as with them that have all to one? I had almoſt ſaid, when theſe all brought as conditions (in Mr. Baxters ſenſe) to Gods tribunall will without doubt condition him that brings them, to condemnation.
But becauſe Mr. Baxter and his diſciples may be angry if we hear not what ſo great a Maſter ſaith, for our own ſafety we will attend to hear what Scriptures he alleageth.
The firſt he brings from the prayer of Solomon, 1 King. 8. 30, 39. Hear (Lord) thy ſervants when they ſhall pray towards or in this place, and forgive them, and give to every man according to his wayes. What will hence follow? either, ergo whoſoever prayeth in or towards Solomons Temple in Jeruſalem ſhall be forgiven, ſo far as forgiveneſſe conſiſteth in giving to every man according to his ways; or ſhall be forgiven as to the famine and peſtilence, &c. ver. 38. mentioned, ſo as he pray caeteris paribus though he be never forgiven as to hell fire: or, ergo there was a time when prayer for pardon was a condition of forgiveneſſe, viz. when the Temple ſtood at Jeruſalem, if prayer were made in it or towards it; but now ſince the deſolation of the Temple this condition for the ſpace of 1600. years, hath been out of force. Let him conclude better for himſelf from theſe premiſes if he can; I can conclude no better thence to the maintenance of his aſſertion. And it is worthy of conſideration to take notice how extremely the Apoſtles logick and Mr. Baxters logick do differ. From the like promiſe of ſalvation made in Scriptures to them that pray for it, the Apoſtle concludes that we are juſtifyed and ſaved by faith; thus, Whoſoever ſhall call upon the name of the Lord ſhall Rom. 10. 13, 14.be ſaved. How then ſhall they call upon him in whom they have not beleeved? His argumentation runs thus, Whoſoever do [rightly] call upon the name of the Lord ſhall be ſaved: but beleevers only call [rightly] upon the name of the Lord: ergo, beleevers only ſhall be ſaved. He argues here from the effect to the cauſe, from acceptable prayer, to faith from whence it floweth; concluding, that ſalvation is promiſed to prayer, not as it is an act performed in its ſelf, but as it is a fruit of faith, aſcribing all the furtherance unto ſalvation by prayer, to faith that breaths it out, and all the efficacy which faith hath to ſalvation, to the Lord [i. e. the grace of God, or Chriſt the Mediatour] beleeved in. So making faith to be that which, in the vertue of its object, ſaveth; and not prayer either in its act, or in reſpect of the ſpirituall diſpoſition of the heart to pray.
And with the Apoſtles argument from prayer to faith, I might alſo argue to manifeſt that the Scriptures which Mr. Baxter quoteth to prove that forgiving of others is a collaterall condition with faith to juſtification or forgiveneſſe, have no force in them to prove ſuch a concluſion. viz. Mat. 6. 12, 14, 15. Forgive us our debts as we forgive our debtours, for if we forgive men their treſpaſſes, your heavenly father will alſo forgive you; but if ye forgive not men their trſpaſſes, neither will your heavenly father forgive your treſpaſſes. Mat. 18. 35. So likewiſe ſhall my heavenly father do to you alſo, if ye from your hearts forgive not every man to his brother their treſpaſſes. The like alſo in Mar. 11. 25, 26. When ye ſtand praying forgive, &c. as in the former Scriptures Luke 6. 35. Forgive and ye ſhall be forgiven. Iſa. 5. 15. And the prayer of faith ſhall ſave the ſick, and if he hath committed ſins they ſhall be forgiven him. Joh. 14. 13, 14. Whatſoever ye ſhall aske in my Name I will do it, &c. 1 Joh. 5. 15. Whatſoever we aske, we know that we have the petitions that we deſired of him. The reſt have nothing of ſound, much leſſe of ſubſtance to the purpoſe for which they are quoted.
How much theſe Scriptures together with thoſe of the former bunch that were intended by Mr. Baxter for the foyſting in of Repentance, and of the next bundle that he would have to force in all the works of love and obedience into the office of juſtification, may prevail with ſome ſimple and ignorant perſons, I know not. For theſe not being able to compare Scripture with Scripture, and ſpirituall things with ſpirituall, nor to ſearch into the pith and bottom of Scriptures, are carried (as the Apoſtle ſaith) with every wind and ſound of doctrine, whither their ſeducers will. But I do not comprehend what Mr. Baxters deſigne is, who having compiled this work chiefly, if not only, for the reading of the Learned, ſhould fardle up together theſe Scriptures to deceive ſuch: for the very quotations will ſend them not only to the Scriptures, but alſo to the Commentators upon theſe ſeverall Scriptures, where they muſt needs find him and the Jeſuits ſo wreſting from them the ſame doctrine, and Mr. Baxter ſo fully anſwered in their anſwer to the Jeſuites that his Readers will not be able to decide which is the verier Jeſuit, he, or thoſe whom he followeth. I had a thought therefore to tranſmit the Reader to the Commentators.
But to manifeſt to the ſimple how little there is in ſubſtance in theſe quoted Scriptures, making for Mr. Baxter, I ſhall interpoſe theſe few things.
1 That the Scriptures are all of Gods inſpiration, concenting together in o…e harmony, no where daſhing either againſt other, no more then God their Author daſheth againſt himſelf: ſo that we muſt neceſſarily conclude that neither all, nor any one of theſe Scriptures doth in its proper and genuine ſenſe, contradict thoſe before alleadged Scriptures of juſtification by faith, and not by works; by faith, without works; by the righteouſneſſe of faith, and not by our own righteouſneſſe; by the law of faith, in oppoſition to the law of works, &c. as before. If then theſe Scriptures ſhould bring in juſtification and remiſſion but in part by our own works and righteouſneſſe, Scripture would here be ſet in commotion againſt Scripture, and God againſt God.
2 Mr. Baxter doth here make this work of forgiving and praying for forgiveneſſe, as alſo in the next place all love, obedience, and the works thereof not ſimply conditions of juſtification and forgiveneſſe, (which in ſome ſenſe far from Mr. Baxters, ſome of our Theologiſts admit) but collaterally and in the ſame relation with faith; and this is the higheſt toppe of Papall preſumption, not the worſt of Jeſuits ſpeak more derogatorily to the depreſſing of Gods grace, or more proudly to the exalting of mans works, worth and righteouſneſſe.
3 From this doctrine of his it would follow that praying and forgiving others muſt be ſuch a condition of juſtification, that where it is there is juſtification, where it is not there is not juſtification, the poſiting or not poſiting of the one including the ſumme of the other: for ſo it is with faith; He that beleeveth ſhall be ſaved, he that beleeveth not ſhall be damned, Mark. 16. 16. ſo Joh. 3. 36. Will Mr. Baxter ſay ſo of forgiving others, and praying for forgiveneſſe? are all that do it juſtifyed? dares he to ſay it? No otherwiſe, but with his caeteris paribus, and ſenſu compoſito, if he doth this and all things elſe which a Chriſtian ſhould do. And thus I might alſo make every civill and indifferent Action the condition of juſtification. A mans ſleeping by night, and working by day, his eating when he is hungry, and drinking when he is thirſty, his improving of his ground… before he ſowes them, and ſowing them when improved, and reaping them when the crop is come to maturity; all theſe and the like may be as well called conditions of juſtification, for theſe alſo caeteris paribus, when all things elſe are done which a Chriſtian ſhould do, do ſtand as full in ſtrength to juſtification as thoſe works which Mr. Baxter particularizeth; yea this caeteris paribus, makes ſin, guilt, ungodlineſſe, perdition, &c. more properly conditions of juſtification, then any of thoſe which Mr. Baxter nameth; for without the actuall being of thoſe none can be juſtifyed in Chriſt before God: For Chriſt Came not to call the righteous but ſinners to Repentance, Mat. 9. 13. He hath ſhut up all under guilt, under ſin, that the promiſe of righteouſneſſe by the faith of Jeſus Chriſt might be upon all that beleeve, Rom. 3. 19, 22, 23, 24. He juſtifyeth the ungodly, Rom. 4. 5. And ſaveth that which was loſt, Mat. 18. 11. Are theſe duties to be performed coordinately with faith that we may be juſtifyed? ſurely rather then thoſe which Mr. Baxter nameth, for theſe ſtill go before, but thoſe of Mr. Baxter, (as far as they relate to it) do follow juſtification.
4 The ſcope of theſe Scriptures is to urge upon all that draw near to God in prayer, to purge out all hatred and purpoſes of revenge againſt their brethren from their hearts, and the argument by which this duty is preſſed, is, that elſe it (as alſo any other reigning ſin allowed within the heart) will make both their perſons and prayers an abomination to the Lord. God will not hear, will not forgive ſuch as bring, while they bring ſuch a devill in their hearts before him; they ſhall depart without any more anſwer of peace to their ſouls, then they are diſpoſed to give to their brethren againſt whom they are provoked. From theſe Scriptures therefore we may gather how they are qualifyed which are forgiven and juſtifyed, not by what qualifications and works they have obtained juſtification. That whoſoever hath taſted of the pardoning grace of God, the ſame by beholding in Chriſt the glory of Gods grace as in a glaſſe is transformed into the ſame image of grace, love, mercy, goodneſſe, pity, &c. towards his brethren, as himſelf hath found in God, and ſees ſhining forth upon him from the face of God through Chriſt, 2 Cor. 3. 18. That in whomſoever this mercy and goodneſſe of God appears not, whatſoever he boaſteth of faith, and devoutneſſe in prayer, yet it is certain that he is empty of juſtifying faith, and of the juſtification which is by faith: and ſo we have here ſome deſcription of the juſtifyed and unjuſtifyed, not a precept of duties by which the unjuſtifyed may attain to be juſtifyed.
5 The three laſt quotations of Mr. Baxter, do ſubvert utterly all that he built by the former quotations: For theſe Scriptures affirming it to be not indefinitely prayer, but the prayer of faith which ſaveth and obtaineth forgiveneſſe; that not the asking ſimply, but the asking of the faithfull in Chriſts Name is prevalent; that not every one, but we know that whatſoever we aske we have our petitions granted; do manifeſt that whatſoever vertue is in prayer it floweth from faith, prayer it ſelf is a dead work unleſſe faith enliven it, and all our works of mercy and forgiving, dead works, untill faith becomes the living root from which they derive life, or rather hath breathed out the life which it hath ſuckt from Chriſt our life into them. That it is Chriſts name and mediation that makes all accepted with God, and that not to all, but to thoſe peculiar ones of Chriſt that are in union and conjunction with Chriſt, it being a priviledge peculiar to true beleevers that is here mentioned under the word we, we have it (ſaith the Apoſtle) the world hath no part in it. Eſaus forgiving, Sauls confeſſion of ſin, and Simon Magus his prayer for forgiveneſſe, may (as in Mr. Baxters laſt quotation Act. 8. 22.) perhaps, be ſo far heard, and forgiveneſſe obtained from the Lord, as to the exempting of them from ſome temporall vengeance, but not to intereſt them in the juſtification of the Goſpell: If the cryes and workes of any of theſe dogs bring them in to partake of the childrens bread, it is but in mans judgement alone; before God it was their faith and cleaving to Chriſt, yea being in Chriſt by faith, that of dogs made them children, and partakers of the Goſpell priviledges. So theſe Scriptures in no wiſe preſcribe (as I ſaid) the duties by or for which we are, but delineate the Acts and qualifications of thoſe that are juſtifyed by Chriſt.
So much in generall to the ſumme of theſe Scriptures; as for the meaning of the ſeverall Scriptures, and how Mr. Baxter argues from them as the Papiſts; how the Sophiſters (for ſo our men fitly tearm the Papiſts) endeavour from them to prove juſtification by works, and the Proteſtants anſwer and confute them; I leave to the Reader to fetch from the Commentators themſelves, whom they ſhall finde to ſpeake fully, as Mr. Baxter knoweth but concealeth, not daring to enter the Liſts with them.
The third duty which he brings as coofficiating withPag. 236. faith to juſtification, is a complexion of duties, the whole ſwarm, the vaſt mountain of duties, all that men and Angels can deviſe to be duty: yet that he might declare how he can meaſure and contain ſo huge an Ocean in his fiſt, he cruſheth them ſo together as that they may be held in the concave of two Eg-ſhels, love and ſincere obedience, and their works. Fain would he have followed Bellarmine as his ſh…ddow at every turne; but he finds his genius ſomewhat differing from Bellarmines: The Cardinall was for prolixity, Mr. Baxter is for brevity. Bellarmine puts love in the fourth place as operating to juſtification with faith, and thence proceeds to more. But Mr. Baxter follows him here to love, and weary to go after him any further in particulars, ſhakes hands in love with him and parts from him with good leave in reſpect of his method, but in his matter to hold with him throughout the work.
The firſt Scripture which he quotes is the firſt which Bellarmine alleadgeth; thus,
B. Luk. 7. 47. (though I knew in Pinks interpretation of that.)
It ſeems Pink hath given the right interpretation of that Text which all the Proteſtants give. But Bellarmine interprets it otherwiſe, and muſt not Chriſt mean as Bellarmine will have him? The words of the Text are theſe, Wherefore I ſay unto thee, her ſins which are many are forgiven, for ſhe loved much: But to whom little is forgiven, the ſame loveth litle. What doth Mr. Baxter hence conclude? the ſame with Bellarmine, her much love was the ground of the forgiveneſſe of her many ſins, and ſo her love went before her juſtification and forgiveneſſe, which followed as the fruit or conſequent thereof. Bellarmine and his fellowrs put authority and holineſſe upon this interpretation, elſe would not Mr. Baxter who makes right reaſon the foundation and rule of his Religion, forſwear his wit and reaſon to follow it. For it is evident from the Text to all that are not ſworn enemies to the truth, that the Lord Jeſus reaſoneth here from the effect to the cauſe, and not from the cauſe to the effect: from the womans great love, that many ſins were forgiven her cauſing this love; not from the greatneſſe of her love as from the cauſe why ſo many ſins were forgiven her. So runs the Text, Which will love moſt, he to whom the creditor hath forgiven 500. pence, or he Ve. 41, &c.to whom he forgave 50? The anſwer was, I ſuppoſe he to whom moſt was forgiven. Thou haſt well ſaid (ſaith the Lord) ſo it is with this woman, ſhe loves much becauſe much was forgiven her; Who ſees not here the forgiveneſſe to be the cauſe of the love, not the love of the forgiveneſſe? Or will Bellarmine which affirmes this woman to be Mary Magdalen, or Mr. Baxter after him, ſay that while ſhe was yet a Harlot and had ſeven Devils in her, that ſhe loved Chriſt much? how good was it to be poſſeſſed of a whole legion of ſuch white Devils that breathed into the ſoul poſſeſſed, ſuch ſtrong love of Chriſt? But why then ſaid Chriſt to her Thy faith hath ſaved thee, ver. 50. did her faith only ſave her, but her love juſtifie her? This is one piece of Mr. Baxters new Divinity, and with him I leave it. Let him learn modeſty and truth from Soarez himſelf a Prelate among the Papiſts: Oportet advertere in hoc quod dicitur quoniam dilexit multum: non prius dilexiſse multum, & magnam dilectionem cauſam fuiſſe tantae remiſſionis; ſed vice verſa, quoniam remiſſa ſunt ei peccata multa, ideo dilexiſſe multum: Soarez in locum.
He addes Mat. 5. 44. Luk. 6. 27, 45. Love your enemies, &c. That ye may be the children of your heavenly Father, &c. What will Mr. Baxter hence conclude, but that our love, &c. is the cauſe or ground of our Adoption? That we love God firſt, and then he us afterward? That not his grace but our righteouſneſſe makes us his Children and him our father? But contrariwiſe Chriſt here exhorteth the children to be like the father; directs his words to the already Adopted, ſo to put on the image and reſemble the nature and operations of their heavenly Father, that they may be, i. e. declare themſelves to be the children of the heavenly Father. Like that of Joh. 13. 35. By this ſhall all men know that ye are my diſciples if ye love, &c. And that of 1 Joh. 3. 10. In this the children of God are manifest, and the children of the Devill, he that loveth not, is not of God, &c. So love on our part doth not make but manifeſt us to be the children of God.
But remarkeable is his next quotation Joh. 15. 12, 17. This is my commandement, that ye love one another, ergo love juſtifyeth; as good as if I ſhould argue, Chriſt commanded Peter to angle and take a fiſh: ergo Peters angling and catching a fiſh juſtifyed him. As if whatſoever Chriſt commanded, he commanded to juſtification. And as full to his purpoſe is 1 Cor. 2. 9. Eye hath not ſeen nor ear heard, &c. what the Lord hath laid up for them that love him: ergo, my love was the condition of Gods laying up for me: as if God had not laid up for me before I loved him. How agrees this with that which after he annexeth, Mat. 25. Inherit the Kingdome prepared for you before the beginning of the world? and Rom. 8. 28. All things ſhall work together for good to them that love God; [who are they?] ſuch as are called according to his purpoſe, if called then juſtifyed, and who denyeth the riches of Gods grace diſpenſing all things for the good of his juſtifyed ones that love him? But what is this to loves juſtifying? And rare logick from the next two Scriptures, Grace be with them that love the Lord Jeſus, Eph. 6. 24. And he that loveth him not, let him be Anathema Maranatha, 1 Cor. 16. 22. Ergo, love to Chriſt juſtifyeth in rank and life with faith: when I make my love the ground or condition of Gods grace, and ceaſe to make the grace of Chriſt the foundation of my love to Chriſt, then will I expect that Mr. Baxter will juſtifie me, untill then I ſhall be in his account Anathema maranatha.
Again, God hath promiſed the Crown, the Kingdom to them that love him, Jam. 1. 12. & 2. 5. Ergo, Juſtification is a Crown and Kingdom, and love will then juſtifie when it brings us to the Crown and Kingdome, untill then we are unjuſtifyed. He that loveth me ſhall be loved of my Father, Joh. 14. 21. Ergo, our love to Chriſt begets love in the Father, and ergo, the love of the Father is our juſtification; and what elſe Mr. Baxter will, for he concludes, quidlibet e quolibet. I love them that love me, and they that ſeek me early ſhall finde me, Prov. 8. 17. Ergo, God doth not love us untill we love him, nor ſeek us till we ſeek him, and ſo God is moved by us, not we by him, and perhaps juſtifyed (for of this he ſpeaketh) by us before we are juſtifyed by him. That I may cauſe them that love me to inherit ſubſtance: and I will fill their treaſures, ver. 21. Ergo; our juſtification is in our cheſts and purſes, and our love prevails upon God and Chriſt to fill them up to the brim with this golden juſtification.
I know not whether I may lawfully follow him in his non ſequiturs and playing with the ſacred Oracles of God; ſurely neither Lucian, nor Corn: Agrippa with his Aſſe, could ever treat of holy things more ludibriouſly, or expoſe the ſacred word of God to more ſcorn then this man doth: were it out of weakneſſe that he doth it, he were to be pittied: But who knoweth not if Mr. Baxter knoweth not what validity or invalidity there is in every Argument to prove? Where was conſcience then in quoting ſo many Scriptures which are no more proper to prove that to which they are applyed, then they are to demonſtrate a world in the Moon? he knoweth the moſt of them have neither ſound nor ſhew that way, and thoſe that have ſome ſhew have but a ſhew, and being thoroughly urged to his preſent purpoſe would neither prove what he would have here proved, but contrariwiſe cruſh in pieces ſome of his former aſſertions, which are the pillars of the whole ſtructure made in this book, and falling will neceſſitate the ruine of the whole fabrick. All this he ſaw, therefore ſtopped at the quotation, without alleadging or applying the Scriptures quoted. If the man were no more happy in in his Philoſophy then in his Theology, he ſhould have very little thanks from Rome. And it is to be doubted his eſteem will be the leſſe there for his pretending to be a Scripturiſt, and over-turning, or at leaſt ſhaming with his fingering of Scriptures, the ſpecious frontiſpice which he had erected by his Sophiſtry. Unleſſe poſſibly this may advantage him that he ſhewes the ſame genius and ſpirit in arguing from Scriptures, with thoſe holy Fathers and Fryers; for ſo profoundly do we find them arguing, Thou art Peter and upon this rock, &c. Mat. 16. Ergo, the Pope is Chriſt vicar and vicegerent, &c. Maſter, or Lord, Here are two ſwords, Luk. 22. 38. Ergo, the Pope hath both ſwords of Eccleſiaſticall and Civill power committed to him; God made two lights, the greater to rule the day, the leſſer the night, G…n. 1. Ergo, the Popes power is ſo much more excellent then Kings and Emperors, as the glory of the Sun ſurpaſſeth that of the Moon. I beat down my body and keep it in ſubjection, 1 Cor. 9. Ergo, we muſt doe penance, and whip and ſcourge our backs when there is occaſion. Every mans work ſhall be tryed by fire, 1 Cor. 3. Ergo, there is a purgatory of fire to be paſſed thorough after men are dead. With hundreds more of the ſame kind and worth, wherein it ſeems Mr. Baxter here would imitate them to ingratiate himſelf into their favour.
As for the reſidue of Mr. Baxters quotations in this place, they are for the moſt part, if not all, urged in another place, to prove works the condition of our glorification and future ſalvation, and untill then I forbear to anſwer them. But leſt any in the interim ſhould ſtand doubting at any of the Scritures h…re quoted promiſing either love, or life, or grace, or glory, to men thus and thus qualifyed, and conceive that ſuch qualifications are the ground and condition together with faith to in right us in that which is promiſed; I think it fit to premoniſh by the way (what all Proteſtant writers have …maintained and cleared againſt the Papiſts) that the ground of our right in ſuch ſelicities promiſed, is not the qualifications or works of the perſon, but the new relation of the perſon ſo qualifyed, his union with Chriſt, juſtification and adoption before God. Such promiſes not being made to all, but to the Saints in Chriſt ſo doing; I ſhall clear it up to you by a ſimilitude. Iſaac promiſeth his ſon Eſau his bleſſing, but bids him go a hunting and bring him veniſon, and then in eating it, he will bleſſe him: what was that which enrighted Eſau to the bleſſing, that was the ground or condition upon which Iſaac would bleſſe him? the veniſon caught and dreſſed? nothing leſſe; for if a 1000. others ſhould have preſented him with a 1000. pieces of veniſon at ſeverall times, all dreſſed and fitted to his appetite, the bleſſing ſhould have been reſerved entire for Eſau, and they all have been ſent away empty; as appeareth by his dealing with Jacob preſenting his made veniſon, how agreeing ſo ever the diſh was to the palate of the old Patriark, yet he will examine thorowly who it is, whether his very ſon Eſau that brings it, before he gives the bleſſing: It was not then the veniſon, but the ſonrſhip, yea primo-geniture of Eſau that was the ground and condition of Iſaacs promiſe to bleſſe him. So is it alſo to his juſtifyed and adopted ones in Chriſt, that the Lord ſaith, Aske and ye ſhall have, ſeek and ye ſhall finde, knock and it ſhall be opened to you, Run and ye ſhall obtain, Overcome and ye ſhall be crowned, Love and I will love you, Be mercifull and I will be mercifull to you, Humble your ſelves and I will lift you up; and a thouſand more ſuch promiſes of grace, as far as they hold forth ſpirituall and ſaving bleſſings, they are the Childrens bread, diſpenſations of God within his own family; no ſtranger hath part in it, or right to it. Let the world, thoſe that are not beloved, aske, ſeek, knock, run, fight, &c. the Lord may poſſibly out of the goodneſſe of his providence, infiniteneſſe of his wiſdome and bounty of his nature, reward with corporall and temporall good things, their carnall and temporall endeavours, but untill by the ſpirit of adoption they are through faith united to Chriſt, they have no right by the new Covenant to make claim to the ſpirituall and ſaving bleſſings promiſed; neither are they any otherwiſe to be ratifyed to any but as they were beloved of God in Chriſt before there were any ſuch qualifications and motions in them, as Mr. Baxter cals conditions; as hath been before declared.
Yea ſuppoſe that Eſau could not have brought the veniſon to his Father, had been hindered or drawn aſide from ſeeking it, or ſeeking could not find it, or finding could not have taken and brought it; ſhould the promiſe and purpoſe of Iſaac to bleſſe him, for this cauſe have failed, He performed not the condition, he ſhall therefore be bereaved of the bleſſing? Nothing leſſe: for the generall and fundamentall ground and condition, the relation of a ſon, of the firſt-born ſon, ſtood ſtill fixed; unto which the good will of the Father, and the bleſſing in the Fathers purpoſe was entailed. In like manner, though a child of God fail in ſome of the works and qualifications which Mr. Baxter cals conditions of the new Covenant, yet this makes not the promiſe of the Covenant, or the beneficence of the Covenanter promiſing, to be void, becauſe theſe are grounded, (ſo far as they are grounded out of God) upon Chriſt, our union unto Chriſt, and new relation to God in Chriſt. All which I doubt not ſhall be made manifeſt in its own place; only what hath been ſaid I thought fit to be ſaid by the way, for the prevention of doubts and perplexities that might ingage the weak reader, before we come thither.
I ſhould here have put an end to what I had to ſay to his firſt Argument drawn from Scriptures, having ſpoken to all that in this place are quoted, ſaving thoſe which he brings again elſewhere, for which place I have put off my examination of them: But that p. 310. he comes with a new ſupply. Leſt therefore I ſhould make another work of it there, or miniſter occaſion to any of ſaying that where his Argument is moſt fortifyed, there I ſhun and ſhrink from anſwering, I ſhall examine here alſo what force ſuch of thoſe Scriptures as have not been here quoted and examined, have to prove juſtification by works; and ſo much the rather becauſe he tels us there, that the aſſertion is evident from theſe following Scriptures.
B. Mat. 12. 37. By thy words thou ſhalt be juſtifyed, and by thy words thou ſhalt be condemned. Juſtification and Condemnation ſeem here by our Saviours teſtimony to depend upon the ſinfull and blameleſſe uſe of our tongues, Ergo, upon works.
We may grant all in our Saviours ſenſe without advantaging Mr. Baxters cauſe or endammaging our own. For the Lord Chriſt here directeth his words to thoſe Legall, Jewiſh, Phariſaicall Juſticiaries who ſtuck faſt to the righteouſneſſe of the Law for juſtification, and in zeal thereof blaſphemed (as in the precedent part of the Chapter upon which this dependeth is to be ſeen) Chriſt and his Goſpell. This blaſphemy Chriſt here reproveth and ſmiteth with a weapon fetcht out of their own Armory: Even your own law forbids ſuch evill words and blaſphemies, holding forth Juſtification and Condemnation not only upon condition of good and evill works but words alſo, ſo that there is nothing ſpoken of the juſtification of the New but of the Old Covenant only. A reprehenſion and commination pat to them to whom it was denounced, the threat of the Law to them that refuſed the Goſpell, and were and would be under the Law. But this is nothing to the juſtification of the new Covenant, that followes the rule of the Goſpell.
The next Scripture not contained and examined in the former ſardle of quotations is,
B. 1 Joh. 1. 9 If we confeſſe our ſins, God is faithfull to forgive us our ſins, and to cleanſe us from our iniquities. Here confeſſion another work ſeems to be a condition of forgiveneſſe and juſtification.
1 If we look ſtrictly to the words, Mr. Baxter muſt hence argue only, that our confeſſion is a condition of Gods faithfulneſſe, as if God either cannot or will not be faithfull except we confeſſe. But let us give Mr. Baxter the largeſt advantage that he can claim in the meaning of the words, that God is poſitively and not hypothetically or conditionally faithfull; and that of his faithfulneſſe he will forgive and cleanſe, if we confeſſe. In this ſenſe then whereas the Apoſtle ſpeaketh affirmatively not negatively, (if we confeſſe he will forgive; not, if we confeſſe not, he will not forgive) I do
2 Demand whether confeſſion be ſo a condition of forgiveneſſe that whoſoever confeſſeth ſhall be forgiven. This Mr. Baxter will not affirme, without his caeteris paribus, whereof the Text ſpeaks not a word, expreſly or implicitely for him, and if he conclude negatively he concludes not from the Text but his own fancie.
Obj. But if you deny forgiveneſſe upon confeſſion made, you deny what the Text affirmeth and ſo fight againſt the word it ſelf, denying what it clearly affirmeth.
Anſw. True, if we deny it to them to whom the Text grants and promiſeth it: But the Apoſtle ſpeaks here not to the unjuſtifyed and unforgiven, but to the Sants forgiven and juſtifyed already, and the Emphaſis of the propoſition or promiſe is in the word we, if we that are in Chriſt confeſſe, God will hold faithfull in keeping Covenant with us, and forgive. So that this is a conſolation to the Saints againſt all their dayly infirmities. They have a priviledge above all the world beſides, If they ſin they have an advocate with the Father, &c. through whom when they confeſſe and bewail their ſins, the grace of God will by his Spirit teſtifie and ſeal to their conſciences the forgiveneſſe of them.
3 To deſcend without the Text to Mr. Baxters conditio ſine qua non, there muſt be more then a grain of ſalt to make his aſſertion ſavory, that without confeſſion there is no forgiveneſſe. For if by it he mean that of the Apoſtle, Confeſſion with the mouth, he ſhall exclude many thouſands from juſtification whom the Scripture excludeth not.
4 I grant to Mr. Baxter that ſome of our Divines have affirmed (though I fear ſomewhat rawly and inconſiderately) that confeſſion is a condition ſine qua non, of forgiveneſſe, yet far from Mr. Baxters ſenſe; viz. with theſe three limitations whereof Mr. Baxter will not endure the teſt.
1 Of the forgiveneſſe which is by the new Covenant, or as it is declared and ſealed up to our conſciences; Not of the forgiveneſſe which was laid up in the hands as laid up in the hands of Chriſt, and ours in him before we beleeved or confeſſed.
2 Such a condition as is not in the ſame relation with faith, as Mr. Baxter makes it: the very naming whereof they deteſt as abſolutely contradicting the nature and authority of the Goſpell.
3 Such a condition as explodes the caeteris paribus & ſenſu compoſito of Mr. Baxter ſo that though they ſpeak ſomewhat of Mr. Baxters words, yet they are at a defiance againſt his ſenſe and meaning. How and in what ſenſe they will have it a condition, is no place here to treat. It hath been a digreſſion to ſay any thing of it, becauſe it is utterly beſides the Text to which alone here I was to ſpeak.
B. Act. 8. 22. Repent of this thy wickedneſſe, and pray God, if perhaps the thought of thy heart may be forgiven thee.
This Scripture I paſſed by in the former heap of his quotations, as poſſibly a miſtake in the quotation; but finding it here again, and afterward in a third place, I ſee the man means as he quoteth, and cannot enough marvell what he can fiſh from this Scripture to prove any thing of mans works a condition of juſtification. If the word [If] here make or argue a condition, it muſt be on Gods not on mans part, that man muſt repent and pray upon condition that God will forgive, elſe not, if forgiveneſſe be not the cauſa ſine qua non of repentance and prayer. But this is nonſenſe to have God upon terms, if he will have any duty from us. He muſt therefore mean on the other ſide, God will forgive upon condition of prayer and repentance. But how he will perſwade this Scripture to ſay it, is paſt my capacity to comprehend. Here is no promiſe (himſelf grants there is but an half-promiſe) of forgiving on Gods part, [Append. pag. 79.] and nothing mentioned as a condition on mans part. But contrariwiſe duties of naturall righteouſneſſe commanded or counſelled to a naturall man, upon ſuch cold encouragement as the Scripture affords to the carnall devotions of carnall men carnally performed; If perhaps the thought of thy heart may be forgiven. If Mr. Baxters Aſſertions be but ſo ſound as his Arguments, neither will ſerve for good Bellmettall.
B. Act. 3. 19, Repent and be converted, that your ſinns may be blotted out, &c.
How far repentance is a condition hath been diſcourſed of, and diſcuſſed already.
B. Act. 22. 16. Ariſe and be baptized, and waſh away thy ſins, calling on the name of the Lord.
Is then Baptiſm a condition ſo neceſſary that without it there is no waſhing away of ſin? And muſt the Popiſh Tenent be found writren in Mr. Baxters Calender with red letters, Sacramenta opere operato conferunt gratiam? or doth Baptiſm prove ineffectuall to all that do not, cannot, call upon the name of the Lord? Then whether Mr. Baxter be more againſt himſelf or againſt the Proteſtant Churches, who can decide? More modeſtly ſpeaks even Bellarmine, which makes the deſire of receiving the Sacraments a condition of juſtification, expelling from forgiveneſſe them that deſire them not; this man rigorouſly and cruelly ſhakes into condemnation thoſe that do not, becauſe they have not opportunity to receive them though their deſire be unfeigned: or if he doth not ſo, this Scripture proves not Baptiſm to be the condition ſine qua non. As for calling upon the name of the Lord, I have before ſpoken to.
B. 1 Pet. 4. 18. If the righteous be ſcarce ſaved, where ſhall the wicked and ungodly appear?
I ſhould be in a Labyrinth of doubts how he would argue hence for himſelf, were it not that elſewhere he explaineth himſelf in his book, thus, If the righteous be ſcarce ſaved by all their ſtrivings, how ſhall they be ſaved that ſtrive not at all? We deny not the duty of ſtriving in holy things, yea of ſtriving for ſalvation; though in Mr. Baxters ſenſe we deny it. Yet the meaning of this Text as appears by its dependence upon the verſe precedent, is, If the corruptions and unbelief of heart be ſo great in the very Saints and beleevers, that they muſt paſſe through the purifying fire of Gods judgments more and more to perfect them before they be made veſſels of honour in the Kingdome of glory; or that they need the ſcourge of Gods correction to whip them back to Chriſt, that they periſh not by following their own thoughts: What then ſhall become of the wicked, which are wholly full of corruption and unbeleef, without any ſpark of faith, and whom the Lord hath given up to a ſpirit of ſlumber, like Baſtards without all Chaſtiſements hindering, to roll themſelves into ruine?
B. Rom. 6. 16. His ſervants ye are to whom ye obey, whether of ſin unto death, or of obedience unto righteouſneſſe.
The Apoſtle here ſpeaketh of the righteouſneſſe (not of Juſtification but) of Sanctification, except we will ſay, he here digreſſeth from that which he makes the ſubject of this whole Chapter. But whether he means the righteouſneſſe of juſtification or of ſanctification, yet the obedience he here ſpeaketh of is that which cap. 1. ver. 5. he declares himſelf to have received commiſſion and Apoſtleſhip to preach, viz. obedience to the faith, the ſu…me whereof is faith in Chriſt Jeſus.
What he would infer from his two laſt quotations, 1 Pet. 1. 2. 22. Let him that can underſtand, declare and make anſwer to it. I yeeld that his profoundneſſe condemns my ſhallowneſſe. I dare not contradict him in what he would, becauſe I have not the wit to imagin what he would ſay. It ſeems he had determined ſuch a number of quotations, and took at adventure thoſe that came next to his view to make up that preciſe number. Any other Scriptures beſides theſe being (as to my apprehenſion) no leſſe pat and proper to his purpoſe then theſe.