Baxters Aphorisms, Part 2 · Chapter 5
CHAP. V.
The fourth and great Argument of Mr. Baxter examined, and the inference, that becauſe Chriſt as Lord as well as Saviour is the object of justifying faith, as justifying, therefore we are juſtifyed by works as well as by faith, is confuted. And withall proved that Chriſt as our Lord dying for us, and not as Lord and a Lawgiver is the object of faith as justifying. Mr. Baxters Reaſons to prove the contrary, anſwered.
HIS fourth Argument is drawn from the Object of Faith, and the due qualification of the ſame Object. It runnes thus, as by his diſputes compacted and compared together, appeareth.
B. If Chriſt be the object of juſtifying faith, as ſuch, not only in his Prieſtly office, as our Redeemer and Saviour, but alſo in his Kingly office our Lord and Ruler, then other works and duties of obedience are as much required as faith in juſtifying us before God.
But Chriſt is the object of juſtifying faith as ſuch, not only in his Priestly but alſo in his Kingly office, as our Lord as well as our Redeemer and Saviour; Ergo, other works and duties of obedience have ſo much to do injuſtifying as faith. [He ſaith affiance, which whether i… at all differs from faith, and whether he means not the ſame with faith, we ſhall ſee afterward, if it be neceſſary.]
The Aſſumption he layes down and goes about to prove Theſ. 66. and in its explication beginning pa. 255. The conſequent of the propoſition he hath and endeavours to confirme in and under Theſ. 72, 73.
This one of all his Arguments hath the Dominicall letter on it; it is the wood, the reſt are but the hay and ſtabble of his building; his ſacra anchora, if this hold not, the man with his veſſell, and all the traſh-treaſure therein muſt periſh upon the Rocks. All the reſt of his Arguments are but bubbles in compariſon of this bottle-glaſſe. Therefore he attributes much to this, gloryeth in it, and only doth not fall down and worſhip it. It was hinted before here and there in all his diſcourſe, but here he manageth it with all his ſtrength and art.
I ſhall ſpeak firſt to the Aſſumption, becauſe he firſt puts and endeavours to prove it. And here now appears what his end was in laying a third opinion of the righteouſneſſe of Chriſt to juſtification, beſides the active and paſſive righteouſneſs: viz. a righteouſneſſe meritorious for us, and not imputed to us; after he had been 10. years for the paſſive righteouſneſſe only, as he notifies to us, pa. 54, 55. The ground it ſeems of altering his judgment is, becauſe that opinion would not ſubſerve to his juſtification by works; which he hath ſo pertinaciouſly determined to ſet up, that whatſoever of ſacred or humane Authority he meets with oppoſit to it he ſhoulders it out of the way; and whatſoever occurres out of any ſink and puddle making for it, he takes up as a treaſure. But the Meritoriouſneſſe of Chriſts Legiſlative and Kingly office to ſatisfie for our ſins, being laid as a groundwork, he thought (it ſeems) would tend much to the exalting of the works done by the Commandement of King Jeſus, to juſtification: therefore he took it up from Grotius, and made uſe of it as a paved way to Juſtification by works, which here almoſt from the ſame grounds he urgeth. And ſo we ſee that from the very beginning to the end of this Tractate, all that he hath, conſpireth and aſpireth to this end [juſtification by works,] and to elude all that the Goſpell hath againſt it.
But let us come to examine his Aſſumption to this Argument and what he brings for it.
B. Theſ. 66. Chriſt is not in any one part or work of his office alone, the object of juſtifying faith, as ſuch; but Chriſt in his entire office conſidered, is this object. viz. as he is Redeemer, Lord, and Saviour.
In a good ſenſe we might grant him both all this and all the ſubſtance of all the Arguments which he brings to prove it. For none of the Proteſtant Churches have▪ denyed, but maintain,
1 That all the offices of Chriſt are needfull and cooperating to, and in the worke of Mediatourſhip; that Chriſt not only as our high Prieſt, but alſo as our King and Prophet made ſatisfaction for us, and makes his ſatisfaction effectuall to us.
2 That the object of juſtifying faith is Chriſt in all his offices King, Prieſt, and Prophet.
3. That theſe offices of Chriſt are not to be ſevered by us, becauſe counited and coworking in him. He layes not down, nor puts from him any one of his offices when he either juſtifyeth, ſanctifieth or illuminateth, &c. but doth all and every of them, as Lord, Saviour and Teacher.
Yet when all this is granted to him, his cauſe is never the ſtronger, nor ours at all the weaker. Nay he declares himſelf guilty of the fault wherewith he chargeth the innocent, viz. of ſeparating Chriſts offices, holding him forth to us as redeeming us only as our high Prieſt, governing and giving Lawes to his Church only by his Kingly office, enlightening us in the truth only as our Prophet: when contrariwiſe we teach that Jeſus Chriſt, i. e. the Anointed of God, in all his offices, and anointings, is made unto us of God wiſdome, righteouſneſſe, ſanctification and redemption; not wiſdome in one only of his offices, righteouſneſſe in another, &c. but all in all, as the Scripture witneſſeth, 1 Cor. 1. 30. Nevertheleſſe we deny not but ſome acts and benefits of Chriſt are to be attributed more properly and peculiarly to one then another office of Chriſt, yet ſo that the cooperation of the other offices therein is nor wholly to be denyed.
But this we deny, that there is any other fountain opened for the waſhing away of our ſins but the bloud of Chriſt only; or any other ſatisfaction made to the juſtice of God but by the ſacrifice of Chriſt alone; yet ſo as this bloud and ſacrifice as they are primarily our high Prieſts, ſo are they our Kings and Prophets alſo, howbeit the bloud and ſacrifice of one Chriſt alone. And herein we follow the Scriptures leading threed which affirm not only the Prieſt to have dyed for us, but our Prophet or Shepheard alſo: I am the good Shepheard, and give and lay down my life for the ſheep, Joh. 10 11, 15. He came not to be miniſtred unto but to miniſter, and to give his life a ranſome for many, Mat. 20. 28. viz. to ſeal the doctrine with his bloud which he had taught with his lips, and to make the way through the veil of his fleſh, thorough his bloud, which he had taught to be the only way into the Holieſt to the Father. And as the Shepheard ſo the Lord and King alſo; It was the LORD, that was betraye… ▪ 1 Cor. 11. 23. crucifyed, 1 Cor. 2. 8: killed, Act. 3. 15. and raiſ… again, 1 Cor. 6. 14. Even the Lord of glory and Prince of life. Ther… fore it is that the holy Ghoſt cals it the Lords death, 1 Cor. 11. 2…. The Lords body, and the Lords bloud, 1 Cor. 11. 27, 29. And needfull was it that Chriſt as Lord and King with all his power ſhould thus grapple with ſin, death and hell, on our behalfe; how elſe ſhould he have vanquiſhed them, and having ſpoyled theſe Principalities and powers, made a ſhew of them openly, and triumphed over them? Col. 2. 15. And without this victory his death had been to us vain, our enemies had remained unconquered, and our ſelves unranſomed. The ſtrong man had not been driven out by a ſtronger then he, Luk. 11. 21, 22. Thus we neither divide nor ſeparate the offices of Chriſt one from another, but conjoyn them all in the death and paſſion of Chriſt, by which alone we beleeve and teach that the Lord, Prieſt and Prophet, Chriſt Jeſus hath made ſatisfaction for our ſins.
But we utterly deny that which Mr. Baxter drives at, that Chriſt as our Lord, that is, as a Lawgiver, and [to ſpeak in Mr. Baxters words, Theſ. 31.] as he doth eſtabliſh the morall Law commanding perfect obedience, and forbidding every ſin, as exactly as under the Covenant of works; is the object of juſtifying faith, as juſtifying. This was that great and principall article which Luther with ſo much vehemency defended againſt the Papiſts, viz. that Chriſt isLuth. in Gal. Cap. 2. 20: & alibi. no Moſes, no Exactor, no giver of Lawes [in reference to juſtification] but a giver of grace, a Saviour, &c. pronouncing it an accurſed …and helliſh doctrine which the Papiſts taught, that he juſtifyeth as a Law-giver, that they which ſo paint him out, make him not a Chriſt but a Fiend or Devill.
The ſtate of the queſtion then is betwixt him and us, not whether Chriſt as Lord as well as Saviour; but whether by the ſacrifice of himſelf for us, or elſe by giving Laws and Commanding all duties of obedience to us alſo; be the object of juſtifying faith, as juſtifying, i. e. whether our faith by obeying Chriſt in the works of righteouſneſſe as well as by cleaving to Chriſt crucifyed do juſtifie? We maintain that the death of Chriſt, or Chriſt dying for us, is alone offered to our faith for juſtification: he contrariwiſe, that Chriſt as commanding the duties of obedience is the object of faith as juſtifying.
Our Aſſertion that Chriſt ſuffering for us is the alone object of juſtifying faith, as ſuch; may be confirmed by many Arguments.
One Argument may be drawn from the offerings and ſacrifices of the old Teſtament, and the ſacraments both of the old and new Teſtament. Such as theſe have exhibited, or do ſtill exhibit Chriſt to us for redemption or juſtification, ſuch is our faith ſtill to receive him. But theſe all have exhibited and do exhibit Chriſt, not as a Law-giver, but as an offering or ſacrifice for our ſins: therefore under this notion our faith is to receive him to juſtification. So all the ſacrifices, circumciſion, paſchal Lamb, &c. under the old Teſtament, directed the faith of men to Chriſts ſacrifice to the bloud and wounds of Chriſt for purging, &c. Or if any will ſay (as he may truly ſay) that circumciſion typified alſo the renovation of the heart by the Spirit of Chriſt, himſelf may anſwer himſelf that this was to ſanctification, and not to juſtification.
2 The whole ſtream of the Goſpell leads our faith to Chriſt crucifyed or dying for juſtification. As the ſerpent was lifted up in the wilderneſſe, ſo ſhall the Son of man be lifted up, [viz. upon the croſſe] that whoſoever beleeveth in him ſhould not periſh, but have everlaſting life, John 3. 14, 15. I determined to know (i. e. to preach among you for your knowledg) nothing elſe but Christ, and him crucifyed, 1 Cor. 2. 2. If I be lifted up I will draw all men to me, (ſignifying what death he ſhould die.) Joh. 12. 32, 33. He that eateth my fleſh and drinketh my bloud, &c. Joh. 6. 47, - 58. Whom God hath ſet forth as a propitiation through faith in his bloud, Rom. 4. 25. Being justified by his bloud, Rom. 5. 9. The bloud of Chriſt cleanſeth from all ſin, 1 Joh. 1. 7. The Lambe of God [ſacrificed] that taketh away the ſins of the World, Joh. 1. 29. Having made peace through the bloud of his Croſſe. Col. 1. 20. And reconciled us in the body of his fleſh through death, Ver. 21, 22. Having redemption through his bloud even the ſorgiveneſſe of ſin, Col 1. 14. He hath purchaſed his Church with his bloud, Act. 20. 28. Having boldneſſe to enter into the Holieſt by the bloud of Jeſus, by the new and living way, which he hath conſecrated through the veil of his fleſh, Heb. 10. 19, 20. He was wounded for our ſins and bruiſed for our iniquities, and by his ſtripes we are healed, Iſa. 53. 5. God forbid that I ſhould glory in any thing but in the Croſſe of our Lord Jeſus Chriſt, Gal. 6. 14. I might even weary the Reader with allegations of Scriptures every way as pertinently and properly making Chriſt dying for us the object of faith as juſtifying. And I challenge Mr. Baxter and all his admirers, to produce one Scripture proving Chriſt as a Law-giver to be the object of our faith to juſtification. If they cannot do it, let it be acknowledged as an audacious and daring preſumption in Mr. Baxter, from his own authority, without and againſt the Word, to lay it down here as a poſition and principle of Religion.
3 If the death and ſufferings alone of Chriſt (and not his giving of Lawes and commanding duties of righteouſneſſe) be the ſole and entire ſatisfaction which he hath given to the juſtice of God for us, then Chriſt in his death, and not at all in his Laws and Commands of ſuch duties, is to be made the object of our faith for juſtification. But the former is true: therefore the latter alſo.
Both the conſequent and conſequence of the Propoſition muſt needs be granted by all Proteſtants (though not by Remonſtrants and Socinians) which hold the imputation of the obedience of Chriſt to us by which he hath ſatisfyed Gods juſtice; that he for us and we in and by him have done our law: that his ſatisfying obedience is by imputation ſo fully made ours to juſtification as if we had done it our ſelves; which is the doctrine of all Proteſtant Churches. But Mr. Baxter hateth this phraſe of imputation of Chriſts obedience, will not, cannot admit it; for then he deſtroyes and pronounceth all at the beſt to be erroneous whatſoever he hath ſpowted out for ſacred doctrine; he grants the imputation of nothing elſe but our own faith and works to juſtification; ſo that after his principles the conſequence is not ſo clear. Let us ſee therefore whether alſo after and upon his own grounds, it may ſtand firm and undenyable.
1 Then, Mr. Baxter Theſ. 18. affirmes our Legall righteouſneſſe (as he cals it) i. e. that righteouſneſſe by which the Law is ſatisfyed for our breaches of it, to be in Chriſt; and in calling this Legall righteouſneſſe ours, and the ſatisfaction therein made ours, he doth imply that the ſatisfaction of Chriſt is the thing that being made ours is that which juſtifyeth us. This he ſpeaks out yet more plainly, pa. 218. telling us that Chriſts ſatisfaction muſt be made ours, elſe we cannot be juſtifyed: that ſo far as by imputation no more is underſtood then the beſtowing of Chriſts ſatisfaction on us, ſo that we ſhall have the juſtice and benefits thereof as truely as if we had ſatisfyed our ſelves; in this ſenſe he granteth the imputation of Chriſts ſatisfactory righteouſneſſe; and thus according to his principles, that act, or thoſe acts of Chriſt by which he made ſatisfaction for us, or rather Chriſt in theſe acts is to be made the object of our faith as juſtifying. According to this rule pa. 54. he makes the Active righteouſneſſe of Chriſt (conſidered as ſuch) part of the ſatisfaction together with the Paſſive: and to lay a ground for that which he here inferreth, pa. 57, he affirms that among other parts of Chriſts righteouſneſſe or Active obedience, his aſſuming of the humane nature, his eſtabliſhing and ſealing the Covenant, his working miracles, his ſending his Diſciples to convert and ſave the world, his overcoming death and riſing again, &c. (which were all works moſt proper to his kingly office) to have been meritorious and ſatisfactory. And all this to lay a foundation for what here and Theſ. 72. he buildeth, viz. Chriſt as a Law-giver as well as a Redeemer is the object of juſtifying faith as ſuch, and that obedience to his Laws as well as faith in his ſufferings, hath to do in our juſtification.
We finde then Mr. Baxter making Chriſt in his Legiſlative righteouſneſſe upon this ground alone to be the object of juſtifying faith, as therein he in part ſatisfyed for our diſobedience. Therefore hoc nomine and in this reſpect muſt the conſequence of the propoſition ſtand firm with him, viz. If only the death and ſufferings of Chriſt and not at all his Legiſlative righteouſneſſe, be the ſole and entire ſatisfaction, &c. then Chriſt in his death onelyonly and not, &c. is to be made the object of faith as juſtifying. For in that righteouſneſſe alone by which Chriſt ſatisfyed, is faith to apprehend him to juſtification, by his own rules.
The Aſſumption then remaines alone needfull to be proved, viz. that Chriſts death and ſuffering alone is the entire ſatisfaction. This is clear to them which will not wilfully retain beams in their eyes, from theſe Scriptures which affirm the life of Chriſt ſacrificed for us to be the Ranſom, Mat. 20. 28. 1 Tim. 2. 6. The Price by which we are purchaſed and redeemed from thraldome. 1 Cor. 6. 20. & 7. 23. The propitiation for our ſins through faith in his bloud. Rom. 3. 25. 1 Joh. 4. 10. i. e. that one and only act of Chriſt by which our ſinnes are expiated, the juſtice of God ſatisfyed, and his wrath appeaſed, ſo that we finde him now a God propitious and gratious to us.
But if we will hear the Scriptures ſpeaking at large and articulately confirming this poſition, that the ſatisfaction made by Chriſt is begun, continued and perfected meerly and wholly in and by Chriſts ſufferings, in ſteed of many Teſtimonies which the Scripture affordeth, I ſhall pitch upon two diſputes only of the Apoſtle in the Epiſtle to the Hebrews. The former in cap 9. beginning at the 11 and 12 verſes. That Chriſt being become an high Prieſt, &c. by his own bloud entred once into the Holy place, having obtained for us eternall Redemption. I need not explain the words for the edification of any that hath but read the Scriptures, and taken but overly into his conſideration, how that which was yearly under the Law figured in the act of the high Prieſt the type, was at length effectually accompliſhed by Chriſt the Antitype. Again, ver. 13, 14. If the bloud of Buls, &c. ſanctifyed to the purifying of the Fleſh, how much more ſhall the bloud of Chriſt, which by the eternall Spirit offered himſelfe to God, without ſpot, purge your conſcience from dead works? &c. An undeniable vertue and efficacy in the bloud of Chriſt alone, without any further acts of Chriſt himſelf to purge the conſcience, e. i. to abſolve and juſtifie, is here affirmed. And further ver. 15. He is the M…diatour of the new Covenant, that by means of death, for the redemption of the tranſgreſſions under the firſt Teſtament, they which are called may receive the promiſe of the eternall inheritance, i. e. the eternall inheritance promiſed, by means of Chriſts death, and not by his Legiſlative righteouſneſſe. And ver. 26▪ Chriſt now once at the end of the world hath appeared to put away ſin by the ſacrifice of himſelf. What ſin? All ſin according to that of John, The bloud of Chriſt purgeth from all ſin, 1 Joh. 1. 7. And if from all ſin, what ſin is there left for Chriſts giving of Lawes to put away? or what of juſtification left out for it to perfect? or of full ſatisfaction not made, for it, to compleat? Laſtly, ver. 28. Chriſt was once offered to bear the ſins of many. How did he bear them, but as the Apoſtle ſaith, He hath redeemed us from the curſe of the Law, being made a curſe for us? Gal. 3. 13. and in bearing them on our behalfe he ſatisfyed juſtice on our behalf. And this is affirmed to be by offering himſelf for us, not by giving Laws to us, or injoyning duties upon us.
His ſecond diſpute is chap. 10. where the Apoſtle having mentioned the feebleneſſe of the ſacrifices offered by the Law, to take away ſin, brings in Chriſt offering himſelf to accompliſh what theſe could not, and declaring his ready obedience to fulfill that will of God written in the volume of Gods book to offer himſelf a ſacrifice for ſin, with a Lo, I come: by this will of God (ſaith he) we are ſanctifyed by the offering of the body of Jeſus Chriſt once for all, ver. 5, — 10. He ſaith not, we have our conſecration to be holy, by the commands of Chriſt, &c. but by the offering of his body. And that by ſanctification is to be here underſtood purification and juſtification; I think it will not be denyed: However ver. 12. it is added, that he having once offered ſacrifice for ſins for ever, ſat down at the right hand of God, his ſitting down and reſting argues his work the work of our redemption and juſtification perfected in every degree and number. His reſt is as Gods reſt was from the beginning, then the work of Creation, now of Redemption being made abſolutely perfect, the reſt followed; and where had this work its beginning, progreſſe and perfection? In his once offering of ſacrifice for ſins for ever. Nothing here of Chriſts Law-giving and rule from the bottom to the top of the work of Redemption or Juſtification. The ſacrifice alone ſatisfyed, ſo far all things of man are here excluded, as that nothing elſe of Chriſt is required. As it is more fully yet expreſſed ver. 14. For by one offering he hath perfected for ever them that are ſanctifyed. His perfecting Mr. Baxter will not deny to be his making of perfect ſatisfaction for them, and this is done by one offering of Chriſt. Will Mr. Baxter be ſo audacious as to oppoſe the holy Ghoſt with his Nay, telling that there muſt be ſomewhat elſe beſides this offering, viz. Chriſts Law-giving as part of the ſatisfaction made for us. Laſtly, to put all out of doubt, and beſides the bounds of cavilling, what the Apoſtle ſhould mean here by ſanctifying and perfecting, this alſo is unfolded in plain words, ver. 17, 18. viz. The taking away of their ſinnes and iniquities: And where the remiſſion of theſe is, there is no more offering, &c. ſatisfaction is made to the full and no need of any addition for the perfecting thereof.
I acknowledg there are many things required to condition Chriſt that he might be an effectuall offerer and offering, elſe could not the redemption and juſtification which are by him have been completed; or the ſatisfaction made for us been perfect. Yea that after the work of ſatisfaction, as formerly of Creation finiſhed, and a totall reſting from any further addition to it, yet the Father worketh and the Son worketh hitherto in the buſineſſe of governing and preſerving of what is ſo created and repayred: yet this doth not at all hinder but that full ſatisfaction is made by the alone offering of Chriſt.
And here once more I call upon Mr. Baxter and all his adherents to bring forth any one teſtimony of Scripture, to prove that either Chriſts Law-giving or any other act of Chriſt, beſides this one of offering himſelf a ſacrifice for ſin, is by the Scripture in whole or in part affirmed ſatisfactory to God for our juſtification. Let them not as Mr. Baxter before doth from pa. 54. to pa. 61. bring their peradventures, and may▪ bees, and poſſibles, and veriſimilies, (for are the conjectures and reſults of a working and ſelf-conceited brain, to be laid as a foundation whereon to build an Article of our faith?) But let them bring the oracle of the Word teſtifying either that Chriſt hath done, or God hath required of him or accepted from him ſuch and ſuch works in part of ſatisfaction. Elſe our ears will be deaf to hear mans prattle, being attentive in ſuch matters only to the voice of the holy Ghoſt.
This ſhall ſuffice for the opening and confirming of ou… Tenet, untill it ſhall be further oppoſed. Now let us hear what Mr. Baxter hath to ſay againſt us, or for the proof of his Aſſumption.
B. Pa. 255. That Chriſt as a Saviour only, or in reſpect of his Prieſtly office only, is not the object of juſtifying faith; But that faith doth as really and immediately receive him as King, and in ſo doing juſtifie; this I prove thus,
If he mean otherwiſe then I have before declared to be the judgment of Proteſtants, and (as he terms them) godly and learned Divines, of ſingular eſteem in the Church of God, pa. 53. and one of them to be of more authority then many writers and readers, Appen. pa. 12. he feigneth an Adverſary, and beats the winde. But againſt our Aſſertion as I have explained it; or for his Aſſertion ſetting up the commands of duty by Chriſt together with the ſacrifice of Chriſts death, to be the object of faith as juſtifying, if he ſay any thing we are to examine it. As for the reſt which he ſpeaks beſides the purpoſe, we ſhall look on it and neglect it.
B. 1. The Goſpell doth not reveal Chriſts offices as ſeparated: but as they are revealed, ſo they muſt be beleeved.
This makes not againſt us, but againſt himſelf. We make Chriſt in his offering himſelf for us our Melchiſedek, King, Prieſt and Prophet; he divides in reſtraining the Kingly office only to giving of Lawes, &c. and not at all acting mediatorily in his death.
B. 2. Neither doth it offer Chriſt in his Priſtly office only as ſeparated form his Kingly: though it may ſometimes preſſe the acceptance of him in one reſpect; and ſometimes in another: but as he is offered, ſo he muſt be received.
We grant him all, but what hence will reſult to his uſe?
B. 3. Scripture no where tyeth juſtification to the receipt of him as our Prieſt only; therefore we muſt not do ſo.
Scripture every where affirmeth Gods juſtice to be ſatisfyed by the blood of Chriſt, and ſends our faith to that fountain alone for purging; therefore we muſt do ſo.
B. 4. How commonly doth Scripture joyn his offices together, calling him our Lord and Saviour Jeſus Chriſt?
Hath Mr. Baxter in a dream met with any bug-bear that doth otherwiſe?
B. 5. If we receive him not as King, we receive him not as entire Saviour; for he ſaveth us, not only by dying for us, but alſo by reducing us really into communion with God, and guiding us by his Lawes, and protecting and perfecting us by his government, and ſubduing our enemies.
1 The husband is in ſome ſenſe ſaid ſometimes to ſave the wife, and the wife to ſave the husband; and the Miniſters to ſave themſelves and others, 1 Cor. 7. 16. 1 Tim. 4. 16. Muſt therefore the husband, or wife, or Miniſter be made the object of ſaving or juſtifying faith as ſuch?
… The queſtion is not here how many acts of Chriſt, of men, of our ſelves, are inſtrumentall to our ſalvation, but what act of Chriſt hath ſatisfyed for our ſinnes, by the application whereof we are conſtituted actually righteous, are pardoned and juſtifyed before God? This we maintain to be Chriſts offering himſelfe to God for us, and let Mr. Baxter diſapprove it.
3 We deny not that Chriſt hath other operations by which to perfect and ſuſtain the juſtifyed to eternall life; yea to prevent our faith, infuſing it, and directing it to himſelf crucifyed, and ſatisfying for us; and to follow it by ſupporting it and holding us fixed by faith to himſelf thus ſatisfying for us, and to ſtabiſh his Kingdome within us in peace, righteouſneſſe and joy in the holy Ghoſt; yea that in theſe Chriſt muſt be made the object of our faith for our confirmation, dependence and comfort: But as juſtifying and fetching from him the matter of juſtification, or rather the righteouſneſſe by which we are juſtifyed, it muſt know nothing elſe but Chriſt and him crucifyed; as before hath been proved, and we wait to hear from Mr. Baxter or any of his diſciples, one Scripture to confute it.
B. 6. His Kingly office is a true part of his entire office of Mediatourſhip: Now the ſincerity of acts in Morall reſpects lyeth in their true ſuitableneſſe to the nature of their objects: As God is not truly loved except he be loved entirely; ſo neither is Chriſt truely received, except you receive him entirely. It is a lame, partiall faith, and no true faith, that taketh Chriſt only in the notion of a deliverer from guilt and puniſhment without any accepting of him as our Lord and Governour, though I beleeve that the hope of being pardoned and ſaved is the firſt thing that moveth men to receive Chriſt, yet doe they being ſo moved, receive him as their Lord alſo, or elſe they do not receive him ſincerely.
Sound without ſubſtance, no more to his purpoſe then if he had ſaid nothing. What one Proteſtant ever held it a ſincere faith that apprehends Chriſt to juſtification, and not for illumination, and ſanctification alſo? will it then follow that illumination and ſanctification are juſtification? or that faith as theſe wayes acting doth juſtifie? Then alſo my hand in feeding clothes me, and in clothing feeds me.
B. 7. The exalting of his Kingly office is as principall an end of his dying and becoming Mediator, as is the ſaving of us, and exalting of his Prieſtly office; ſee the 2. Pſalme, & Rom. 14. 9. To this end he both dyed, roſe again, and revived that he might be the Lord both of the dead and the living; and therefore the receiving of him as Prieſt alone, is not like to be the condition of our juſtification.
An invincible argument! he that will not be ſwayed by it, let him continue in his wits ſtill. As if whatſoever thing God had an end to exalt by Chriſts death muſt be the object of faith as juſtifying. God intended by it to exalt his elect; are the elect therefore the object of juſtifying faith? Beſides we ſay not that the receiving of Chriſt as Prieſt alone juſtifyeth.
B. So that if Chriſt put both into the condition, we must not ſeparate what he hath joyned.
Himſelf (as I have ſhewed) ſeparateth: we joyn them together in Chriſts paſſion, and in the reſt of his acts and benefits.
B. But the main ground of their errour who think otherwiſe, is this, They think acceptance of the mercy offered, doth make it ours immediately in a naturall way, as the accepting of a thing from men, and ſo as if he that accepteth pardon ſhould have it, and he that accepteth ſanctity ſhould have it, &c. But Chriſt (as I have ſhewed) eſtabliſheth his office and authority, before he beſtoweth his mercies, and though accepting be the proper condition, yet doth it not confer the title to us as it is an accepting primarily, but as it is the Covenants condition: If we we ſhould take poſſeſſion when we have no title in Law, God would quickly challenge us for our bold uſurpation, and deal with us as with him that intruded without the wedding garment. There is more adoe then come in, and ſit down, and take what we have a minde to: God hath put all his Sons offices into the condition, to be received and ſubmitted to: Either all or none muſt be accepted. And if all be in the condition, then the receiving of all muſt needs juſtifie upon the grounds that I have laid down before.
It is not a new thing to ſee hereſie uſurping the chaire to condemne truth of errour. The reaſoning here is wholly carnall and naturall, beſides the rule of the Goſpell. When he calls faith a naturall way of receiving the mercy offered by Chriſt, and our own worth and works (implyedly) the ſpirituall way, how doth he put light for darkneſſe, and darkneſſe for light, giving to the truely ſpirituall, cauſe of renewing that of the Apoſtle, 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God, &c. Can Heaven and Hell be more oppoſite either to other then the Apoſtles doctrine to Mr. Baxters? The Apoſtle cals the way of faith alone, the Spirit, and the way of works ſuperadded to faith for juſtification, the fleſh, Gal. 3. 3. Is it Fleſh or Spirit in Mr. Baxter that makes him a contradictor of the holy Ghoſt ſpeaking by the Apoſtle. The way of faith is the way of grace, ſupernaturall, Fleſh and bloud cannot reveal it unto us, but our Father which is in heaven. But the way of works is beneath grace, dictated by nature it ſelf, therefore naturall, but ſo that all the force of nature cannot effectuallize it to juſtification.
It is a ſlander that he puts upon the Orthodox whom he hateth, therefore repreſents them as Noddies, and Simpletons, pretending that they teach faith to be nothing but an accepting of pardon, and accepting of holineſſe, [&c.] Nay we make neither pardon, nor holineſſe, nor the [&c.] but Chriſt Jeſus the object of our faith, adhere and cleave to him for all, yet not confounding his benefits, or the means by which he applyeth them, but wait by faith at the ſeverall ſluces by which he conferreth his ſeverall benefits, to receive the waſhing away of our guilt by the effuſion of his bloud, and holineſſe or ſanctification by the effuſion of his Spirit and not contrariwiſe holineſſe by his bloud, and pardon by the effuſion of his Spirit. So we repair by faith to Chriſt for all, becauſe in him as in the ſpring is all; yet ſo as that in coming to him alone that hath all, we come to the Sun of righteouſneſſe for light, to the fountain for life, and to the Spirit of ſanctification which flowes from him for holyneſſe. He cryes againſt ſeparation, and makes it (as I have ſhewed) for union, and makes confuſions. Where doth he mention any office or operation of faith to ſanctification? or uſe of ſanctification but to juſtification? or what is faith with him but a compound of all endowments, works, and duties? And thus he confounds faith and works, Chriſts righteouſneſſe, and mans righteouſneſſe, morall honeſty, and Goſpell ſanctification, of all together making up one linſy-woolſy juſtification or righteouſneſs to juſtification, which the Spirit of God never revealed, but the ſpirit of Mr. Baxter hath hatched.
What he ſpeaketh of Chriſt ſtabliſhing his office, either is above my underſtanding, or elſe is not at all to his purpoſe. And what of accepting as under the notion of accepting, or as under the notion of a condition, hath been enough ſpoken to in what was before ſaid about the inſtrumentality of faith.
All that followeth is wholly averſe from, and adverſe to the doctrine of the Goſpell, Jewiſh and Popiſh. For what meanes he by our title in Law, and the wedding garment, but the whole furniture of works and duties done in obedience to a ſuppoſed legiſlative authority of Chriſt? Without theſe and before theſe to take poſſeſſion, i. e. to dare to adhere to Chriſt for juſtification is uſurpation, and an incurring of Gods vengeance for uſurping: Thus beating off from Chriſt ſinners, chief ſinners for whom Chriſt hath dyed. How doth the ſpirit of the rejected Jewes work upon this man? when they heard of righteouſneſſe andAct. 22. 21, 22, 23. ſalvation offered to the Gentiles, a common and profane people that were not holy, how did they ſtretch their throats, and rend their clothes in a zeal againſt this indignity? So this man hearing of the juſtificition of Publicans and ſinners, hath his eye evill becauſe God is good: tears himſelf with anger, crying, uſurpation, vengeance, hell-fire; why? becauſe they had not put on the filthy rags of mans righteouſneſſe, which he cals the wedding garment, and thereby gotten title to Chriſt before they were ſo bold as to beleeve in him, and girded on their own gaol-clothes firſt, and then have put on Chriſt upon them, that their own righteouſneſſe might have been neereſt the heart, and Chriſts righteouſneſſe at a further diſtance, as having no efficacy but from our own righteouſneſſe effectuallizing it. Unto all this I ſhall uſe only that oracle of the Lord Chriſt, The Publicans and harlots enter into the Kingdome of God before theſe Phariſaicall juſticiaries, and whited ſepulchers. Let Chriſt alone be my wedding garment, I leave all that unrighteous righteouſneſſe which Mr. Baxter would wreſt out from the Kingly office, entire to Mr. Baxter to compleat his righteouſneſſe to juſtification. I know no other title to the juſtification of the new Covenant, which the chief ſinners muſt look after before they poſſeſſe it, but the grant of grace in the new Covenant, and their cloſure by faith with Chriſt, in whom God preſents himſelf to juſtifie and reconcile them to himſelf. One voice of my Bride-groom, crying, Whoſoever thirſteth, i. e. is dry and empty of all good in himſelf, let him come to me, and whoſoever will, let him drink of the well of the water of life freely, Rev. 22. 17. is of more force with me then ten thouſand contradicting voices ſuch as this of Mr. Baxter, There is more adoe then come in, and ſit down, and take what we have a mind to: If this man had the imaginary place of Peter to be Porter of heaven, how quickly would he forfeit his place by repelling thoſe whom alone Chriſt will have admitted, and admitting thoſe that Chriſt will have repelled? Chriſt admits beleevers, not doers, this man rejects all beleevers that are not doers before they are beleevers.
The reſt that he ſaith here is ſacrificed to his Goddeſſe the Lady Condition. A deity that the Scriptures never knew; nor yet all the whole Univerſity of Athens. They erected an Altar indeed to the unknown God, Act. 17. 23. ſee the depth of Mr. Baxter, he hath found the Antipodas which the old Mathematicians wrote of, but could never find: the deity which the learned Athenians worſhiped, but worſhiped they knew not what. This Goddeſſe Condition by ſome help of the Socinians and Arminians hath M. Baxter brought to light, and inveſted her with more glittering ornaments then they had wit to do; only he hath not yet built a Temple, and there enthroned her, for all men to fall down with him and worſhip her. Yet of this Almighty power he proclaimes her that ſhe binds the hands of God and Men: the one cannot give, the other cannot receive without her mediation. Neither the eternall Father, nor the eternall Son can ſhew the leaſt mercy to a poor ſinner, nor the ſinner partake of one crumb of mercy from the Father by the Son, unleſſe this great Lady Condition ſay Amen to it; ſo high and ſo to vaſt a bigneſſe hath the Man already ſtretched her. Yet is he ſtill adding, and in this place he is nayling in the offices of Chriſt into her bulk. But becauſe this Coloſſus is only from his own brain, and nothing of Gods Word brought to own one piece of it, let us leave him admiring if not adoring his fabrick or figment, and refer our ſelves to anſwer when he brings any thing from Gods Word.
We have ſeen by this time the invalidity of the Aſſumption of Mr. Baxters Argument, and of all the Reaſons which he brings to prove it; either to give proppage to his own aſſertion, or any way to ſhake and weaken ours.
I am to examin alſo the conſequent and conſequence of his Propoſition. And here I deny both that other works and duties are required with faith to juſtification, and all conſequency hereof from this ſuppoſition that Chriſt in all his offices is the object of faith as juſtifying. This Mr. Baxter layeth down firſt in and under his 72. Theſis, pag. 266. & deinceps. His Theſis runs thus,
B. As the accepting of Chriſt for Lord, (which is the hearts ſubjection) is as eſsentiall a part of juſtifying faith, as the accepting of him for our Saviour: So conſequently ſincere obedience (which is the effect of the former) hath as much to do in justifying us before God, as affiance (which is the fruit of the latter.)
The Antecedent of this Poſition is nothing elſe but the reaſſuming of his former Aſſumption with a ſhort explication and a ſhort obſcuration added to it. His obſcuration in this, that he names juſtifying without the adjection there uſed [as ſuch] we will underſtand him here meaning what there he ſpeaks, elſe we run from the queſtion. His explication, that here he unfolds what he meant there by accepting Chriſt for Lord, viz. the hearts ſubjection, [to Chriſts Legiſlative power, or his commanding of woeks and obedience.] In this ſenſe we deny ſtill that the accepting of Chriſt for Lord is an eſſentiall part of juſtifying faith, as ſuch. And all that which he ſeems further to bring for the confirmation thereof, pa. 287, & 288. is but the ſaying over again of what he had ſaid before, and a little prattle of Phyſicall and morall Philoſophy, which is as fit to explain to us the myſtery of Chriſt, faith and juſtification; as a net is to hold faſt the winde: and yet if all his reaſoning thence were granted, his cauſe is as naked and weak with it as without it. The reſt is nothing but words, his own words, his bare affirmations, wherewith we have been ſo much wearied, that the very thought of them is offenſive. We expect Gods word, let him bring it, or hold his peace.
The conſequent of this Theſis, which is alſo the conſequent of the propoſition of the Argument which we are here examining; he puts here more fraudulently then I rendered it there, viz. that ſincere Obedience doth as much juſtifie as affiance, that, as the fruit of our accepting Chriſt for Lord and Law-giver, as much as this, which is a fruit of accepting Chriſt for our Saviour. How ſlippery is falſhood, and how full of evaſions? Let him ſpeak poſitively and plainly, hath ſuch obedience any thing to do in juſtifying us? I ſhould not lie if I ſhould ſay, I have conquered ſo many Armies, taken ſo many Towns in, and brought ſo much gold from the Weſt-Indies, as Mr. Baxter: yet though I ſpeak no lie, I cannot be excuſed from ſpeaking vanity in ſaying it; for neither of us have done it. But let us ſee whether there be more poſitiveneſſe in his poofs then in his affirmations. In his 288. pag. thus he ſpeaketh to it.
B. That obedience is as neer a fruit of faith as affiance, is evident; if you take it for the obedience of the ſoul, in acts that are no more remote from the heart then affiance is: and ſo is the obedience of our actions externall, in its formall reſpect (as obedience): though not in its materiall, becauſe the imperate acts are not all ſo neer the fountain as the elicite.
If by this profound reaſoning there be any that will not be perſuaded to be a Chriſtian of Mr. Baxters painting, let him continue to be not only almoſt but altogether a Chriſtian of Chriſts making, and he ſhall never ſuſtain damage thereby to his conſcience or ſalvation. The queſtion is not here how neer or how remote a fruit of faith, obedience is, but whether the neereſt or moſt diſtant fruits thereof, conſidered (as Mr. Baxter doth) as our acts or deeds; nor yet whether theſe acts as cloſe to, and remote from the heart, nor whether imperate or elicit acts, but whether ſuch acts are at all appointed of God to juſtification? We deny it, and Mr. Baxter brings nothing to prove it.
Yet not to ſuffer the leſſe exerciſed and informed Reader to depart unſatisfyed, nor to roll up in darkneſſe and ſilence any truth of the Goſpell, proper here to be cleared; I ſhall manifeſt in what reſpect Mr. Baxters aſſertion may be here warily granted. Chriſt as Saviour, and ſatisfier, i. e. by the ſacrifice of his death, hath made a way for ſinners to God, yea made himſelf the way, and is in reſpect thereof made to us of God, righteouſneſſe. This he did principally (not only) as our high Prieſt, the other offices were not excluded. This was not the whole work that he was ſent to do. He muſt bring into the way alſo that he hath made, all that are to be ſaved in it and by it, Joh. 10. 16. And having brought them he muſt alſo enable them to bring forth fruit to God by being their ſanctifier, Joh. 15. 5. Rom. 7. 4. 6. in theſe works he acteth principally as our Prophet and King. To bring us into communion with him, and into that way which he hath made through himſelf to righteouſneſſe and bleſſedneſſe, as our Prophet he teacheth, and as our King commandeth, but as Prieſt, Prophet and King effectuallizeth his teaching and commands by his Spirit: In this reſpect his commands to us of coming by faith into union with him, of adhering to him, and repoſing our ſelves wholly upon him for righteouſneſſe and life, we grant that Chriſt as our King commanding, as far as we look to the thing commanded, viz. faith in his bloud alone for juſtification, is an eminent inſtrument of our juſtification; and as he effectuallizeth the merits of his death to us may not be unproperly made the object of our faith as juſtifying. But in his other forementioned operations upon us by his Word and Spirit, not only to teach and command, but alſo by his infinite power to enliven us to bring forth fruits of ſo great a ſalvation, and to walke worthy of it in all holineſſe and righteouſneſſe, and exactneſſe to fulfill all duties and works of Chriſtian obedience; In this he is to be made indeed the object of juſtifying faith, or (which is the ſame) of ſanctifying faith, yet not at it juſtifyeth, but as it ſanctifyeth. We ſhould not a little maim both the office of faith, and the benefits which we have by Chriſt, if we ſhould reſtrain them all to juſtification. Nay Chriſt is made unto us as well ſanctification as righteouſneſſe; and faith adhereth as faſt to Chriſt for the one as the other: elſe is it not a legitimate but baſtard faith. Nevertheleſſe Chriſt is not in the ſame reſpect the object of faith as ſanctifying, and of the ſame as juſtifying.
Becauſe this is Mr. Baxters ſupereminent Argument, in which himſelf ſeems moſt to truſt, and by which ſo many learned Miniſters do even profeſſe themſelves ſtaggered and aſtoniſhed: I ſhall omit nothing unexamined that he ſpeaketh in the affirming or confirming of it, leſt any ſhould take occaſion to ſay that the ſtrongeſt part thereof is not, becauſe it could not be, anſwered. Therefore have I left out nothing of what he hath ſaid to the other Propoſition; though many things were unworthy of Animadverſion. To the conſequent of this Propoſition, he ſpeaketh more in his next two Theſes, viz. 73. & 74. what is inſerted in theſe two Aphoriſms, more fit to be examined under another notion; I ſhall here forbear to tranſcribe, leaving it for its proper place. What is to the preſent purpoſe, he thus expreſſeth,
B. Theſ. 73. pa. 289. Faith only doth not juſtifie, in oppoſition to the works of the Goſpell, but thoſe works do alſo juſtifie.
Theſ. 74. Both faith and works juſtifie in the ſame kind of cauſality, viz. as Cauſae ſine quibus non, or mediate and improper cauſes; or (as Dr. Twiſſe) cauſae diſpoſitivae, &c. The like may be ſaid of Love, and of others in the ſame ſtation.
Theſe are but meer affirmations, and contain no reaſons to confirme, only in the latter Theſis, ſeemingly at leaſt, is produced the authority of that Antinomian Dr. Twiſſe: but with ſo fine a conveyance as that he may be kept in or left out at pleaſure if Mr. Baxter be dealt with to make good his allegation of him. He knowes the name and authority of Dr. Twiſſe to be great and amiable, as an eminent ſervant of Chriſt, and patron of his truth. He concludes therefore that his aſſertions will be ſwallowed with the more facility having ſuch an authority to ſweeten and fortifie them. Therefore ſo interſerteth his Teſtimony, that his Reader may ſuppoſe Dr. Twiſſe to affirm works to be cauſas diſpoſitivas of juſtification. I neither have read all that Dr. Twiſſe hath written, neither do I ſo far truſt my memory, as to deny it flatly and peremptorily. Yet by knowing Dr. Twiſſe aright, I am as confident that Bellarmine hath taught the righteouſneſſe of juſtification to be meerly by imputation, and our juſtification only by faith, as that Dr. Twiſſe hath any way affirmed works in this or any other reſpect to prevent or operate to our juſtification. If he did, why doth not Mr. Baxter quote the place, as elſewhere he doth very diligently when the Teſtimony of the Author makes for him? or why in the end of his Appendix, where he ſucks out of Dr. Twiſſe and others, all that he thinks may make for his advantage, doth he not cite this ſo pregnant a Teſtimony? But he hath left to himſelf an evaſion, that when he hath beguiled whom he can with ſuch an authority, being found at laſt, he can anſwer his meaning is, the term or phraſe, (viz. cauſa diſpoſitiva) upon ſome other, not to this Argument, is that which Dr. Twiſſe uſeth. I finde him indeed calling works cauſas ſine quibus non; or diſpoſitivas ſalutis, of our ſalvation or glorification, never of our juſtification: And ſo far is he from attributing under this term what Mr. Baxter attributeth, that he ſeriouſly abandoneth it. So he expreſſeth himſelf, Vind. Lib. 1. Par. 2. Sect. 2. Proxime finem. Vix majus p…ceatum eſt quam juſtificationem quaerere ex operibus: and almoſt in the next words, Nullum opus Deo gratiu… & acceptius est, quam ſibi & juſtitiae ſuae in negotioſalutis renunt iare, et in Christo unice confidere. But come we now to that which he ſpeaks for confirmation, the firſt part conſiſts in prefacing. His own conſcience telling him that it is a Phariſaicall, Popiſh principle which he hear poſiteth, he forelayes his Proeme to the proofe thereof thus;
B. I know this is the doctrine that will have the loudeſt out-cries raiſed againſt it: and will make ſome cry out, Hereſie, Popery, Socinianiſm, and what not? For mine own part the ſearcher of hearts knoweth, that not ſingularity, affection of novelty, nor any goodwill to Popery, provoketh me to entertain it; but that I have earneſtly ſought the Lords direction upon my knees, before I durſt adventure on it, and that I reſiſted the light of this concluſion as long as I was able; but a man cannot force his own underſtanding, if the evidence of truth force it not, though he may force his pen or tongue to ſilence or diſſembling. That which I ſhall do further is to give you ſome proofs, &c.
Firſt, here a word to ſuch Miniſters as being more the diſciples of men then of Chriſt, and better verſed in Sophiſtry then Divinity, do only not deify Mr. Baxter, maintaining all his doctrine in this book to be the doctrine of all the Proteſtant Churches. Why do they anger the man in charging him with ſo low a ſpirit, that he hath nothing but what is common with him and the moſt eminent lights in the Church? will not he be offended at it? doth he not here in ſome kind pronounce himſelf a diſſenter? and that what he here aſſerteth is that which the Proteſtant Churches deteſt as hereſie? doth not himſelf even before experience what acceptance his book would have, as it were proclaime himſelf in this point departed from us into the Tents of Papiſts and Socinians?
As to Mr. Baxter, 1. We have before granted to him that he gives no cauſe of ſuſpicion that affection of ſingularity and novelty hath drawn him into this opinion. For he is not herein ſingular, nor is his doctrine new, but ſuch as the Phari…ees in Chriſts time, and the falſe Apoſtles in the Apoſtles times, and the worſt of Hereticks from thence unto our dayes have unanimouſly peſtered the Church with. Yet in this I appeal to Mr. Baxter whether ſome affection of repute by being a deviſer of a new way and new Arguments for the confirmation of this old Popiſh, Socinian doctrine hath not poſſeſſed him?
2. Whether the ſearcher of all hearts witneſſe for him that no good will to Popery in generall provoked him to trouble the Church with his doctrine, I will not judge: But if good will to this part of Popery that conſiſts in juſtification by works, (unto which if all the reſt garbage of Popery be compared, it is inſufficient to counterpoiſe it in miſchief) did not provoke, let him ſhew what hath provoked him to it. Is it in hatred to the Papiſts that he hath laboured ſo ſtoutly to maintain their Kingdome? Is not this the pillar of all Popery? and if this be demoliſhed, what is there of all their hereſies but will fall after?
3. As to his ſincerity in this buſineſſe in following conſcientiouſly his judgment; I know, I finde in my ſelf, the heart is deceitfull above all things and deſperately evill, who can finde it out? I ſearch only my own not anothers heart, that is out of my orb, and beyond my fathom. But I ſhould give the more credence to Mr. Baxter ſpeaking of his own ſincerity in this buſineſſe, did I not ſee him forſaking the fountain, and digging to himſelf ciſterns, deriving from every puddle of Papiſts, Arminians, Socinians and Atheiſts, both his tenents, and all fallacious Sophiſtry to maintain them, leaving the pure word of God, and toſſing it either from him, or for himſelf at his pleaſure.
4. As for his prayer if preſented to God after his own principles as an Act helping to juſtifie him, and no further, through the mediation of Chriſt, then as the ſame mediation take efficacy (as to him) from his own works and worth; no marvell if the juſtice of God flung it back as dirt in his face, and left him to that de luding ſpirit which worketh by thoſe falſe Apoſtles whom he had ſtudied ſo many years, having ſpent but a few days upon the Scriptures as himſelf confeſſeth. So the Phariſee after his praying departed from the preſence of God, unjuſtifyed, unregarded. Such devout Proteſtations may poſſibly take impreſſion upon the weak and ignorant: But Satan in the vizzard of an Angell of light, and Satan in his own ghaſtly viſage, is to them that are ſtrong in the faith, the ſame Satan and alike ſhunned. Beſides when men reſt not ſatisfyed with the ſacred truth of the Word, but will as it were rake the very dung of Gods enemies for quaintifies of knowledge which the Word hath not; if they are blacked no marvell, for their delight is to dwell with Colliers. And God hath threatned to ſend them ſtrong deluſions that they ſhould beleeve a lie, &c. 2 Theſ. 2. 10, 11, 12. Yeelding them up to waxe worſe, deceiving others, being themſelves deceived or ſelf-deceivers, 2 Tim. 3. 13.
He promiſeth ſome proofs of what he ſaith, and one argument he puts in this explication, thus,
B. If faith juſtifie as it is the fulfilling of the condition of the new Covenant, and obedience be alſo part of the condition; then obedience muſt juſtifie in the ſame way as faith: But both parts of the Antecedent are before proved.
An Herculean Argument, as ſoon may a man wreſt the Club out of Hercules his hand, as make void the concluſion which is inſerred by this Argument. If my eye diſcerneth colours upon condition it look diligently upon them, and my hand doth inrich me upon condition that it ſtretcheth forth it ſelf to receive a Princes beneficence, and my heel be put into the ſame condition with my eye and my hand, then my heel doth diſcerne colours in the ſame way with my eye, and enrich me in the ſame way with my hand: But both parts of the Antecedent are as firmly proved before, as the both parts of Mr. Baxters antecedent. Ergo the concluſion is as very a blank as Mr. Baxters.
If Mr. Baxters oft ſaying of the ſame thing doth prove the thing to be true, then this cannot be denyed to be a truth. For who can number the times that he hath kiſſed and ſpit in the mouth of this Aſhteroth Condition, ſetting it up cheek-mate with Chriſt himſelf in juſtifying us. For Theſ. 56. he yoaks together Chriſt and faith in the ſame way of cauſality to juſtification, and here and every where faith and obedience or works, ſo that Chriſt, faith and works are collaterals in juſtifying, how? as they meet together in this one Great Coloſſus condition, or cauſa ſine qua non. Chriſt is the condition, (even in his ſatisfaction) and faith is the condition, and works is the condition: ſo that Condition (it ſeems by him) juſtifyeth more then works, or faith, or Chriſt: for neither works alone, nor faith alone, nor Chriſt, alone doth juſtifie. But this mouth-almighty Condition, when like Bel and the Dragon, ſhe hath eaten up and ſwallowed into her bowels, Chriſt, faith, and works; doth of, and by her ſelf alone juſtifie, ſuch a Juſtifyer, and ſuch a Juſtification. I ſhould ſpeak more ſeriouſly, if Mr. Baxter had miniſtred to me more ſerious matter whereof to treat. Chaffe is wont to be expoſed to the winde when the Wheat as more ſubſtantiall is allotted to a more ſubſtantiall handling.
The reſt of his Arguments which he brings in other Theſes, I ſhall examine by themſelves.