Baxters Aphorisms, Part 2 · Chapter 7
CHAP. VII.
Argument. Mr. Baxters ſixth Argument to prove juſtification by works, drawne from the Identity of the Conditions of juſtification and ſalvation examined. To which are added the Rules which Proteſtant Writers give for the Right underſtanding of ſuch Scriptures as promiſe eternall life to men of ſuch works and qualifications: & an enquiry into the force of thoſe Scriptures out of which Mr: Baxter ſeeks to evince that eternall life runs upon condition of works.
A Sixth Argument he draweth from the Identity of Juſtification and Salvation, in relation to the Condition of their procurement and attainment. He layes it thus. p. 310▪
B. Theſ. 78. Our full Juſtification, and our everlaſting Salvation have the ſame conditions on our part. But ſincere obedience is without all Doubt, a condition of our ſ…lvation: Therefore alſo of our Juſtification.
We except here againſt the Terms or Phraſes uſed in the propoſition, and that 1. againſt that which by way of diſtinction, hee names our [FULL] Juſtification, implying thereby that there is an empty, or at leaſt partiall, maimed, and not full Iuſtification before God; as by what he hath oft ſaid before, & by his own expreſſing himſelfe, and his meaning in the Explication of his Theſis he makes evident. The Proteſtants utterly deny this 1. and 2. partiall, and full, unperfect and perfect Iuſtification, acknowledging one onelyonly Iuſtification of the New Covenant, which (as an act of God) is ſimul & ſemel, perfect, admits of no degrees or increaſes, though as to a mans owne apprehenſion and comfort it hath its increaſes and decreaſes. And whatever Mr. Baxter hath hitherto brought to proove on his part, wee have found no leſſe vaine than is that which hee ſeekes to prove. The Scrip…ure is altogether ignorant of ſuch a two fold Iuſtification, ſo that we leave it as Mr. Baxters, not Gods Iuſtification.
2. Againſt that which by the like way of diſtinction, hee calls our everlaſting ſalvation, implying thereby a temporary ſalvation which is by Chriſt, in reſpect whereof the ſaved may be unſaved againe, and ſo the ſalvation which they have by Chriſt become tranſitory, not everlaſting. Both theſe wee deny and deteſt as Popiſh, Socinian, and Arminian doctrines; what audaciouſneſſe is it in Mr. Baxter to name them, and not to prove them? to beguile his credulous Reader (not acquainted at all with Controverſies) with an opinion that theſe things are knowne and granted by Proteſtants, who deteſt the hearing of them, and with unreſiſtable arguments of Scripture oppugne the Authours of them: Wee ſhake off as prodigies in the Goſpel Doctrine of Iuſtification and Salvation, the Attributes which hee giveth in that ſence in which hee gives them. It is a bad Cauſe that ſeekes the ſupport of Sophiſtry and fallaciouſneſs to ſupport it. Truth loves to bee attended with ſimplicity and plainneſſe, Let Mr. Baxter ſay why he puts theſe two diſtinguiſhing Attributes here; the thing in queſtion requires them not. But his rotten Cauſe will receive no appearance of ſupport by this Argument without them.
Againe as to the reſt of his Argument, why doth hee aſſume and conclude otherwiſe than he propoſed? The Propoſition ſpeaks of a Full Iuſtification, and an Everlaſting Salvation, but the aſſumption of a Salvation only, and the concluſion of a Iuſtification only, without their Attributes of Everlaſtingneſſe and Fullneſſe, Doth he not know the falaciouſneſſe of ſuch Arguings? why then doth he uſe it? Is it becauſe he is wholly made of it, and cannot ſhun it? or becauſe his Cauſe is ſuch that it cannot ſtand without it? that to uſe plaine dealing will diſcover the deformity of it? or for the congruity which ſuch a kind of Argumentation hath with the cauſe, fallaciouſneſſe with falſhood? Let him either propoſe what he aſſumeth and concludeth, or elſe aſſume and conclude as he propoſeth. And then he muſt argue one of the two wayes, either firſt thus:
Our Full Juſtification and our Everlaſting Salvation have the ſame Conditions on our part. But ſincere obedience is without all doubt a condition of our Everlaſting Salvation. Therefore alſo of our full Juſtification.
Here the arguing is regular, but it is about immaginary things, ſuch as neither the word nor the Churches of Chriſt are acquainted with. Wee deny that in Mr. Baxters ſence there is any Full Juſtification as oppoſite to a maimed, true Iuſtification, or any Everlaſting Salvation in his ſence, as oppoſite to a true ſpirituall ſalvation, that is temporary and tranſitory. So that his Arguing is the ſame as if he ſhould argue from Jupiters thunder to Jupiters lightning, or from Bellerophons horſe to Bellerophons ſaddle: when all theſe were Fictions, had their being only in immagination, not in reality.
Or ſecondly thus: Our Juſtification and our ſalvation have the ſame conditions on our part. But ſincere obedience is without doubt a condition of our ſalvation: Therefore alſo of our juſtification.
Heere I diſtinguiſh the word ſalvation, that it is taken in Scriptures (when by it is meant the everlaſting ſalvation of the whole man by Chriſt,) ſometimes for the ſtate of grace which wee attaine here, ſometimes for the ſtate of glory above. In the former ſenſe we finde it, 2. Cor. 6. 2. Now is the day of ſalvation, Luk. 19. 9. This day ſalvation is come to this houſe: So Acts 28. 28. Rom. 11. 11. Heb. 6 9. and in other places. In which ſenſe we are ſaid to be ſaved when we effectually receive the word of Chriſt, and Chriſt Jeſus to whom that word directeth for Salvation. 1 Cor. 1 18. To us that are ſaved, Epheſ. 2. 5, 8. By Grace ye are ſaved. So 1 Cor. 15. 2. 2 Cor. 2. 15. 2 Tim. 1. 9 Tit. 3. 5. and elſewhere. In all which i… is ſaid, wee are [not that we ſhalbe] ſaved: that Chriſt hath, [not that he will] ſave us. And the ſame is further confirmed in the word life, where Believers are ſaid to have life, 1 Io. 5 12. Everlaſting eternall life, Io. 3. 36 and 5. 24. and 6. 6, 47, 54. to bee paſſed from death to life, Jo. 5. 24. All which proveth a life, eternall life, and everlaſting ſalvation, in this world that cannot be loſt, but ſhall have its coronation in glory above. In this ſenſe wee grant the Propoſition. ſo far as we have before granted any condition of juſtification. But we utterly deny the aſſumption. And what Mr. Br. ſaith, ſincere obedience is without all doubt a condition of Salvation, we affirme to be all the doubt, the whole thing in queſtion. If it be granted of ſalvation in this ſenſe, it muſt be granted of juſtification alſo. Becauſe juſtification and ſalvation in this ſenſe are not 2 things but one & the ſame. It being cal'd juſtification as we are freed & delivered from the ſtate of miſery conſidered as a ſtate of ſin: and ſalvation, as we are delivered from the ſame miſery conſidered as a ſtate of wrath and condemnation. To ſay therfore that our juſtification and ſalvation have the ſame condition, is all one as to ſay our juſtification and our juſtification; or our ſalvation and our ſalvation have the ſame conditions: and wee might as well aſſume and conclude hence, Obedience is a condition of our ſalvation, Ergo of our ſalvation alſo, as of our ſalvation Ergo of our juſtification alſo.
In the latter ſenſe, if Mr. Baxter take ſalvation for our future glorification then we utterly deny the conſequent of the propoſition. It is falſe that he ſaith, juſtification and ſalvation have the ſame conditions. For what is a conſequent of juſtification is an antecedent of ſalvation. And obedience [in Mr. Baxters ſence] cannot be a condition without the poſition whereof God doth not juſtifie, becauſe it followes juſtification and goeth not before it. And in this ſenſe I have oft ſpoken before to the minor, and ſhal have occaſion to ſpeak again. But let us ſee how he goeth about to prove his major propoſition.
B. Explic. p. 311. The Antecedent is manifeſt in that Scripture maketh faith a condition of both Juſtification and Salvation: and ſo it doth obedience alſo as is before explained.
How far any thing of this is true, there hath been given an Examination before, to his Explanations before.
B Therefore are we juſtified that we may be ſaved.
Wee grant more in aright ſenſe, viz▪ that in being Juſtified, we are ſaved. But what of this?
B. It would be as derogatory to Chriſts righteouſneſſe, if we be ſaved by works, as if we be juſtified by works.
Therefore we reject both. And let Mr. Baxter look to himſelfe for maintaining both.
B. Neither is there any way to the former, but by the latter.
The greater is his ſin that teacheth ſuch a way to juſtification as bars up the way to ſalvation, making it impervious and unpaſſable to Gods people. B. That which a man is juſtified by he is ſaved by.
This is Chriſts mediation, or Chriſt the mediator, for there is ſalvation in no other, nor any other name given us under Heaven by which we may be ſaved, Act. 4. 12. By the righteouſneſs of [this] One, Grace came upon all to juſtification of life. So we are ſaved by Chriſt, and not by Condititions.
B. Though Glorification bee an adding of a greater happineſſe then we loſt; and ſo juſtification is not enough thereto: yet on our part they have the ſame Conditions.
This muſt be, becauſe hee will have it to bee the reſult of all his diſpute. But he only ſaith it, but proves it not. All that he layeth as the foundation of this Concluſion (excepting that which in other words is the concluſion it ſelfe) doth not infer it. For it being granted what he ſaith (but ſheweth not) that the Scripture ſaith it, that we are therefore juſtified that we may be ſaved, that there is no other way to Salvation but by juſtification; and that it be as derogatory to Chriſts righteouſneſs, to be ſaved as to be juſtified by works; will it follow for all this, that juſtification and ſalvation have the ſame conditions on our part? The reaſoning is one and the ſame in reaſon, as if I ſhould thus argue: Having 1. ſlandered the Scriptures, and ſaid, they ſay what I ſay, I ſhould further proceed. Therefore are we created that we may be ſaved; neither is there any way to ſalvation but by creation: It would be as derogatory to the grace of God to be created by our own working, as to be ſaved by our own working: Therfore though Glorification be adding of a greater happineſſe than we had by Creation, and ſo Creation is not enough therto, yet on our part they have the ſame conditions. The reaſoning after the Principles of true Proteſtants would not in its concluſion (though in its premiſes) ſeem altogether abſurd. Becauſe they affirm the abſolute will and good pleaſure of God, without any conditions on mans part (in Mr. Baxters ſenſe of Conditions) to be the alone cauſe both of his creating and ſaving us. But after Mr. Baxters Principles it would bee both abſurd and odious; for ſo our good works muſt bee the condition of our Creation, becauſe they are ſo of our ſalvation, that we muſt be created by ou… ſincere obedience, b…cauſe by it we are ſaved▪ and that our ſincere obedience muſt go before our Creation, becauſe they ſo do before our ſalvation, and ſo when we have perſeveringly obeyed without a being, we ſhall at length bee created and have a being. They that are taken with ſuch Arguments, I doubt are in the number of them that are made to be taken, 2 Pet. 2. 12. And who can hold that which will away?
Mr. Baxter ſaw the wall gaping and ready to fall before hee had finiſhed it, therfore haſtens to plaiſter and dawb it, thus.
B. Yet heer I ſay ſtill [our full Juſtification] becauſe as I have ſhewed [i. e. ſaid] our firſt poſſeſſion of it is upon our meer Faith, or contract with Chriſt. But I think our glorification will be acknowledged to have the ſame conditions with our finall juſtification at the bar of Chriſt: and why not to our entire continued juſtification upon earth?
Theſe are but words comparing that which is reall, with that which is but imaginary. We ſtill deny ſuch a full and finall juſtification at the bar of Chriſt compleating that which was but unperfect, conditionall and reverſible heer upon earth. All that hee hath ſaid to prove it hath been examined and found inſufficient. We look for proof indeed, and meet with nothing but words. They that are once poſſeſſed of it by faith, are fully and finally poſſeſſed of it.
His peremptory and bold concluſion is now come (even upon his own grounds) to [I think;] and why had hee not kept his thoughts to himſelf untill he had known reaſon enough for rationall men to have concluded with him: yet upon this thought he addeth, and why not to our entire continued juſtification upon earth? To which we need ſay no more in anſwer but this, becauſe wee muſt not build any Article of our Faith upon the thoughts of men, but upon the word of God.
To the objection which hee ſuppoſeth ſome may make, and to which he anſwereth before it be made againſt him, I ſay no more, but let him anſwer our reall not imagined objections; and ſuch we ſhall ſo long defend untill by the light of the word wee finde them unworthy of defence. The Scripture which hee brings to prove the perſever…nce of Faith to be the condition of our perſevering juſtification runs thus, Heb. 3. 14. We are made partakers of Chriſt, if wee hold the beginning of our confidence ſtedfaſt to the end. Here perſeverance is made a declaration and evidence of the truth of our Faith, and of our participation of or Communion with Chriſt at preſent, not a condition either of our juſtification or the perſeverance therof. By this it ſhalbe evidenced that ye are truly in Chriſt, and juſt…fied by him, if ye perſevere, for th…ſe that fall away w…re but ſeemingly, never truly in Chriſt. They that are his in truth, continue ſo to the end. Like that v 6. We are the houſe of Chriſt, if we hold faſt our confidence to the end, compared with 1 Jo. 2. 19. They went out from us, but they were not of us, for if they had been of us, they would without doubt have continued with us; but they went out that they might be made manifeſt that they were not all of us. So the perſeverance; or not perſevering of theſe would manifeſt who had been, & who had not been truly pertakers of Chriſt, and the houſe of his habitation, not the condition of their perſevering juſtification, for then ſhould it be for a time at leaſt the condition of the perſeverance of their juſtification who were never truly pertakers of Chriſt, and conſequently in Mr. Brs. phraſe, had never a beginning of juſtification.
Hitherto of what Mr. Baxter hath ſaid to confirme the Propoſition. Hence he deſcendeth to prove the Aſſumption, That Obedience is an undoubted condition of our ſalvation. That wee may not here beat the winde, we do firſt underſtand his obedience to be the obedience of good workes, elſe is it the ſame with Faith, as I have ſhewed, and that of Faith in Scripture ſenſe, and not in Mr. Baxters large unſcripturall, and uncircumſcriptive definition. So much alſo many of the Scripture teſtimonies which hee alleadgeth here & elſwhere (which I ſhal reduce to this place) declare. Yea himſelf in many places before hath ſet to his hand that it is his meaning.
2. We underſtand him here by Salvation to mean that which he a little before calls glorification, and not ſimply the ſalvation which is one and the ſame with Iuſtification.
But 3. We except againſt him, that whereas without ceaſing he beats our eares even into deafneſſe with that Roman▪ Rampant, Exotick word [CONDITION,] ſcarce uttering a ſentence which he doth not bleſſe or curſe with it: though hee know the holy Scripture hath upon this Argument not the leaſt mention of it, that wee might thence learn; that it is but borrowed from the Papiſts, and improved much by the Arminians, with whoſe common language through his familiarity with both parties, hee is more acquainted than we can be who have no trafficque with them: yet he will not fully make knowne to us the meaning of the word, whether the ſignification thereof be boundleſſe, or within what limits it is bounded? whether it comprehends under it all the neceſſary Antecdents of glorification, or no? if ſo, whether it comprehends not under it as well much diſobedience as obedience, and works of the Divel as of God, as the Canſas ſine quibus non, we ſhall obtaine ſalvation by Chriſt? Or whether by Conditions we muſt underſtand onelyonly Duties? and if ſo, whether thoſe alone which go before, or elſe alſo thoſe that accompany and follow juſtification and glorification? And withall, whether thoſe duties as morall or as ſpirituall? becauſe his Divinity being moſt drawne from naturall Philoſophers and Theologers, mounts not above Morality, tels us nothing of ſpirituall things that the Goſpel wholly treats of, ſhuns the very word [Spiriall] as a rock on which all the pride of man might ſuffer ſhipwrack, and the grace of God in Chriſt be alone exalted. Beſides how far th…ſe conditions are to be ſtretched, whether only ſo far as that only their abſence doth hinder, but their preſence doth not put or inferr juſtification and ſalvation as the effects, (in which ſence wee are wont to take the Cauſa ſine qua non,) or elſe ſo far that both their abſence doth hinder, and their performance produce theſe effects? In theſe and many other things whereof I ſhalbe forced to ſpeake in its proper place, Mr. Baxter will not impart his meaning to us, that he may take his liberty to traverſe his ground, and under the name of Condition, aſcend and deſcend, run ſometimes in a wheele, and ſometimes in a race, play all in ſight, and leaſt in ſight, at his pleaſure, reſerving ſtill to himſelfe this advantage, to help himſelf with his Conditions, widening and ſtraitening them, making them the ſame with, or more than his Cauſa ſine qua non, (having kept the power in his own hand) as it ſhalbe moſt inſervient to his ends. In the meane while wee are permitted onelyonly to heare the humming and bombing, but not to ſee the buz, whether it be a Hornet or a Beetle.
What hee will not himſelfe directly tell us, wee muſt therefore take leave to gather from his writing as well as we can. In his Explication of this Theſis, even in that part thereof which I have before tranſcribed, being to prove that juſtification and ſalvation have the ſame Condition, hee tells us oft that we are both juſtified and ſaved by works. Here to follow his owne expoſition, he teacheth, pa. 300 that the word [By] implieth more than an idle (preſence and) concomitancy, if they only ſtand by while the work is in doing, it could not bee ſaid, we are juſtified by works. That it ſpeaks out works to have their agency and operation in procurement, or in that kind of cauſality which they have. And this is the ſame which under the 17. 18. and 19. Theſes he had before delivered, of a twofold Righteouſneſs, Chriſts Righteouſnes, and our Righteouſneſs, ours as abſolutely neceſſary as his to ſalvation, both [in their kind] effectually procuring it. So in that which followeth in the explication, where, to be the condition of our ſalvation, and to have a hand in, or give right to juſtification, are put by him as the ſame thing, or as equipollent phraſes. So that under the word condition, he involves all the Papiſts efficiency, and as much as (after their and his defining and modifying of Merits) is comprehended in their doctrine of Merits.
In this ſenſe therfore we deny Works or Obedience to be a condition of ſalvation. 1. Becauſe thouſands are ſaved without works, viz. all that have been or ſhalbe ſaved being never in a capacity to work. 2. Becauſe the New Covenant in promiſing ſalvation makes it to follow grace and faith, not works, yea grace and faith in oppoſition to works, as hath been before ſhewed, cap. 15. of juſtification and ſalvation together. And that not by the vertue of that dung and rags and filth of mans righteouſneſs, wherwith Mr. Br. filleth the belly of his faith in the largeſt ſenſe, Theſ. 70. but by the vertue of Chriſt its object which it receiveth, Jo. 1. 12. and of the a…undance of the grace and righteouſneſs which it receiveth from Chriſt in receiving him, Ro. 5. 19. 3. Becauſe it is by inheritance, as by our union unto Chriſt wee are made and adopted to bee with him, children and joint heirs, Act. 26. 18. Ro. 8. 16. 17. Gal. 3. 18. Eph. 1. 11. 14. Gal. 3. 29. and 4. 30. 31. Tit. 3. 7. and elſe-where, and that of Grace freely, therfore without works. For then ſhould it be of debt, and no more of Grace, Ro. 4. 4. and 11. 6. 4. Becauſe if it be at all by works then wholly by works, Chriſt is excluded, will not profit, will be all or nothing, do all, without works, and give no place or partnerſhip to works with him in the buſineſs of ſalvation, if we bring any thing of works to ſave us, hee leaves us wholly to our works to ſave or damn us. If ye be circumciſed, Chriſt ſhall not profit you, ye are debtors to the whole Law, i. e. If ye bring works in part to ſave you, yee muſt truſt wholly to works to ſave you, Chriſt is become of none effect to you, Gal. 5. 2. 3. 4. 5. Neither can they bee a condition in that way of cauſality to which Mr. Br. profeſſes himſelfe to tie it, viz as the Cauſa ſine qua non. For 1. the property of that kind of cauſality or conditionality not extended beyond it ſelf, can only by its abſence, deny the effect (as in this caſe the want of obedience and good works can onelyonly deny them which refuſe or neglect them, to be ſaved or have right to ſalvation) but by i…s preſence cannot Ponere (as the ſay) i. e. conclude or evince the effect, that he which doth them ſhall live in them or be ſaved by them, no nor yet that they ſhall be ſaved. For if they can, it is by ſome other, and not by this kinde of cauſality which Mr. Baxter attributes to them. 2 Neither doth it (as himſelfe deſcribes its opperation in its cauſality to ſalvation) remove the impediments of ſalvation which are in generall ſinne, in particular chiefly unbeleefe. If good workes can remove theſe it may ſave. But it can neither remove the guilt of that which is paſt by way of purging it or ſatisfying for it; neither is it made inſtrumentall to put us into the poſſeſſion of Chriſts ſatisfaction and purging, for it precedes not but follows it (whatſoever Mr. Br. hath ſayd to the contrary.) Nor can it ſtop the flux of ſin and unbeleefe, but that it breaks out upon every of our good works to make them in themſelves evil and damnable, and doth no further or otherwiſe remove, than by denying unbeliefe ſo far as we doe beleeve, and the neglect of duties as far as we have diligence and zeal to perform them. But this cannot bee called rightly the removing of the hindrances of our ſalvation: therfore it cannot be the Cauſa ſine qua non of our ſalvation. 6. Becauſe ſalvation is the gift of Gods free grace, Ro. 6. 23. Jo. 10. 28. 2. Ti. 4. 8. But it is a payment of juſtice and not a gift of Grace, which is made the wages of works. Didſt thou not agree with me for a peny? Take what thine is [by contract and condition of the bargain] and go thy way, Mat. 20. 13. 14. Wheras contrariwiſe the free gift hath no other foundation or condition but Gods free love and good pleaſure. He hath mercy on whom he will have mercy, Ro. 9. 15. So that it is not of him that willeth, or of him that runneth, but of God that ſheweth mercy, verſe 16. Many other Arguments have our Divines againſt the Papiſts about this queſtion, which I intreat the Reader to fetch from them for his fuller ſatisfaction. Now let us ſee what Mr. Baxter brings to prove, that obedience and good workes are the condition of our ſalvation.
Yet by the way let us note, that the Argument it ſelfe which hereBell. de ju… 4. … he ſeeks to confirme, is the Papiſts, and great is Belarmines ſtriving to maintaine it as his great prop of juſtification and ſalvation by works. Si promiſſio vitae aeternae eſt conditionata, (faith he) ut C… probavimus, certè neceſſarium eſt implere conditionem, ſi quis ſalvus fieri velit, …e if the promiſe of eternall life be conditionall … I have proved in the firſt Chapter, certainly he muſt nec… fill the condition that will…e… ſaved. This Condition of which hee ſpeakes is the ſame with Mr. Baxters, viz. the Condition of works.
Neither ſhall it be impertinent heer to take into conſideration ſome rules of our Divines for the right underſtanding of the minde of the holy Ghoſt in promiſing eternall life, unto perſons of ſuch and ſuch qualifications, or that perform ſuch and ſuch duties, before wee deſcend to examine the particular promiſes and teſtimonies which Mr. Br. alleadgeth. Theſe are principally ſuch as follow.
1. That they belong (ſo farre as to bee effectuallized) to none elſe but ſuch as are vitally within the covenant of Grace, under the protection of the bloud of the Lamb in ſpirituall union with Chriſt. Jeſus the mediator of the new Covenant according to that of the Apoſtle. All the promiſes of God in him are yea, and in him Amen, [never effectuallized to them that are not in him] 2 Co. 1. 20. To Abraham and his ſeed were the promiſes made, he ſaith not his ſeeds as of many, but of one, and to thy ſeed which was Chriſt. viz. in him alone, and to them alone to be confirmed which are in Chriſt. Gal 3. 16. Therfore the bleſſedneſs which Matthew in ſound of words ſeems to hold forth more generally Ma. 5 3. &c. Luke as the Expoſitor of him, or rather of the mind of Chriſt in thoſe promiſes, contracts to the right objects or perſons to whom they were to bee made good, thus Jeſus lifted his eyes upon his diſciples and ſaid, Bleſſed be [YEE] poor, for yours is the Kingdome of God. Bleſſed are YEE that hunger, YEE that weep &c. implying that the bleſſedneſs was to come upon them, not by the vertue of theſe Acts and qualifications mentioned, but upon this ground alone that they were his Diſciples, by him Goſpellized and received into Covenant, this is that which Auguſtine ſo much preſſeth in ſuch promiſes to looke to the Root which is Chriſt, and that the reward is not from their works, becauſe they are holy, but becauſe they are holy or Saints which wrought them, and that they are thence ſaints from whence righteous, not from the works but from the Faith of the workers.
2. That in ſuch promiſes the qualifications or works of the perſons to whom they are directed are mentioned not as the ground or foundation of the bleſſedneſſe promiſed, but to ſhew the method and order which God obſerves in bringing them to the poſſeſſion therof. Becauſe he is holy, pure, ſpirituall, therfore he powrs into them his purifying, ſanctifying, and adopting ſpirit to conform them to his own will and nature, before hee brings them into the full and reall fruition of himſelf. So hee promiſeth all the heaven of felicities to the meek, the righteous, the ſaints, to them that love him, that fear him, that obey him; not therby inſinuating that hee found them, but that he hath made, or will make them ſuch, as many as he will crown at laſt with glory. Heerin the power of that father of Spirits excelleth and exceedeth the power of the fathers of our bodies. He new creates their hearts new forms their wills, puts into them a new ſpirit, therby making them as Peter ſaith, partakers of the Divine Nature, and to enjoy the kingdome of God within them heer, before they be tranſlated to it above.
3. Nevertheleſs the foundation of all theſe promiſes is not ſuch acts and qualifications in us, but the relation of ſons, in which wee ſtand before God. Such God beheld us in Chriſt before wee were born, ſuch hee hath made us that truly beleeve by the grace of the new Covenant, having begotten us to himſelf of incorruptible ſeed, 1. Pet. 1. 23. we are born of God, and have received the ſpirit of adoption by which we cry Abba, Father: So that our ſalvation dependeth not upon the vertues and good works which are mentioned in the promiſes, but upon this our relation of ſons: if ſons then heirs, &c. Ro. 8. 15. as a ſpeciall friend of Mr. Br. who walks by the ſame rule and the ſame ſpirit with him hath acknowledged, heerin conſenting with our Divines and ſtoutly maintayning their Aſſertion, at leaſt becauſe it ſeemed to give ſome fulture to his cauſe. And I ſuppoſe Mr. Br. will not heer leave him whom in all the reſt he followeth.
4. Yet what the Lord giveth to and hath prepared of endleſſe glory for his children as his children, he doth oft-times hold forth and promiſe to them as a reward of ſuch gifts of grace in them, and of works which they have done, or ſufferings that they have undergone for his ſake. Not but that it was provided for them and promiſed to them, before all ſuch works and ſufferings as they were children: but for ſome other honourable ends, which I ſhall in part mention, having firſt inſtanced ſome promiſes of this kind. Before the birth of Iſaac long, had the Lord of free grace promiſed to Abraham all bleſſedneſs corporall and ſpirituall, preſent and future, that his ſeed ſhould be as the duſt of the earth, as the ſtars of heaven numberleſs, that he ſhould bee bleſſed, and in him all nations of the earth be bleſſed: that the land of Canaan the type and the eternall land of Promiſe the Antitype ſhould be his and his ſeeds for ever. Ge. 12 2. 3. and 13. 15. 16. and 15. 1-6. and 17. 1-8. Yet afterward cha. 22. when Abraham had ſhewed that notable fruit of his faith, fear, and love to God, in offering his ſon Iſaac in obedience to Gods command, God called from heaven to him by an Angel, and ſayd. By my ſelf have I ſworn, becauſe thou haſt done this thing, and haſt not with held thy ſon, thy only ſon, That in bleſſing I will bleſſe thee, and in multiplying I will multiply thy ſeed as the ſtars in heaven, and as the ſand &c. and in thy ſeed ſhall all the nations of the earth be bleſſed, becauſe thou haſt obeyed my voice, Ge. 22. 15-18. We ſee heer that promiſed as a reward of this act of obedience of Abraham, which God had by promiſe made ſure to him before ever hee offered his ſon, or had the ſon to offer. To this I might annex the harmony of Scriptures, that teſtifying the kingdome of glory to be prepared for them that ſhall enjoy it, from the beginning of the world; purchaſed for them by Chriſts death, Mat. 25. 34. Heb. 9. 15. That they were begotten to it by the ſeed of God begetting Chriſt in them, 1. Pet. 1 3. 4 and are inrighted to it by their adoption: yet notwithſtanding God cals it the Reward of the inheritance, and promiſeth it to them for their works and faithfull ſervice in the Lord: Nor implying therby that the workes done put them into a worthineſs or capacity to receive it, (For if a thouſand times more were done and ſuffered by them that are not in Chriſt, that are not adopted Children it ſhould be nothing to ſalvation) but for other very glorious and ſpirituall ends, among which may be numbred theſe that follow.
1. To declare the operation of the Spirit of Adoption upon the Saints, that having the promiſe made, and the hop… of this eternall inheritance begotten in them freely by Grace in Chriſt, and the ſame witneſſed and aſſured to them of meere mercy; it doth not permit them to turn the grace of the Lord Jeſus Chriſt into laſciviouſneſs, but ſtit & encourage them to all doings & ſufferings for Chriſt by the intuition of the reward: having their eyes-fixed upon the reward before them, they are animated by it to do all things, knowing that their labour is not vaine in the Lord; to all ſufferings concluding, that all are not worthy to be compared to the glory to be revealed to them; to rejoyce in all, having an eye to the recompence of the reward. And ſo all their obedience is in a way of love and thankfulneſſe for the right which is freely given them to the Kingdome, not thereby to inright themſelves to it.
2. To declare Gods acceptance as well of the works as the perſons of his adopted ones, and thereby to hearten them to well doing, when in every act and ſervice of love which they perform, in every ſuffering that they beare for his ſake, he ſtill as it were meets them, not only with his apples and flaggons, but alſo with his Crown and Kingdome, for this and for that ſervice renewing ſtill the promiſe of it: This ſets an edge upon their Love, and ſublimates their Spirits to more and greater undertakings. What? doth my Heavenly Father take notice of and accept ſo graciouſly theſe weak ſervices, renew the Covenant, and as it were bring down Heaven and himſelfe into mee, upon ſuch ſlender performances, ſo that I walke and work, and do and ſuffer not onelyonly in the hope, but even in the view and poſſeſſion of bleſſedneſs! what is there ſo high or low, great or ſmall, to which I ſhould not ſtretch or ſtoop to pleaſe ſo good a Father? ſhall I receive ſo great a ſalvation ſo frequently ſet afreſh before mine eye, and new ratified to me; without doing or rendring any thing for it?
3. To manifeſt to the evill world that God in the midſt of the riches of his grace is alſo infinitely righteous, a Lover and Rewarder of purity, piety, holineſſe, righteouſneſs, and all the works thereof. For to theſe his promiſes of life are extended, and into theſe hee leadeth his children, new creating them to the performance thereof, having ordeined them to walke therein. So that hereby the mouth of the enemies of Chriſt, and blaſphemers are ſtopped from crying out againſt the inequality of Gods wayes, or charging Chriſt to be unjuſtly a friend of Publicans and ſinners. Seeing that although hee loves them even while they are ſuch, and pittieth them becauſe they are ſuch, yet he loves them not as ſuch, much leſſe glorifieth them as ſuch: But firſt purgeth them with his owne bloud, and ſanctifies them by his owne Spirit, and leads them forth in his owne ſtrength into all obedience both of doing and ſuffering, encouraging them by his precious promiſes in all the way of their Pilgrimage, and telling them that no leaſt portion of all their labours or patience in the Lord ſhall paſſe unregarded or unrewarded; and in the end of all their journey crownes them and their obedience with the eternall glory promiſed. Yet ſo as that all the glory which was promiſed to them in that which ſome of the Fathers and the Schoolmen call the Viâ the Way, and that is actually conferred upon them in Patriâ, in the Countrey, in Heaven, was theirs by grace in Chriſt before the foundation of the World was laid, much more before they did either good or evill: and theirs in themſelves and to their own apprehenſibleneſs if not apprehenſion, at their fi…ſt union unto Chriſt, and adoption into Gods Family through Chriſt: ſo that if we look to the foundation therof in God, it is his free Grace and Love unto us in Chriſt. or in our ſelves it is our union unto Chriſt, and relation of Sonſhip towards God in Chriſt. Yet ſo as uſually works intervene, and the promiſes of God both to the works and workers, as for many other, ſo for the reaſons and ends heer expreſſed, oft renewed
Now let us attend Mr. Br. to hear from him what Scriptures or reaſons he brings to prove his Aſſumption.
B. Heb. 5. 9. Chriſt is the Author of eternall ſalvation to them that obey him.
This Scripture makes againſt him not for him. 1. If Chriſt bee the authour, then is not our obedience the ground of it, but wee ſhould be authors therof to our ſelves, at leaſt hee ſhould bee in part author of it by his, and we in part by our obedience, and ſo the honour therof ſhould be parted between Chriſt and our ſelves. But this Mr. Br. would have to bee ſet up as his doctrine, 2. Therfore when he is ſayd to be ſuch to them that obey him, it is the ſame as if it were ſayd, to them that hurling away as dung their own righteouſneſs, do beleeve in, and receive him alone to ſalvation. For ſo to obey Chriſt, to obey the Goſpel, and that which Chriſt calleth the hearing and keeping of My word, My commandements, My ſayings, [in ſo many places as that it is hard …o number them] are equipollent terms, and hold forth the obedience to the doctrine of faith, in oppoſition to the obedience which the Law or old Covenant preſcribeth to ſalvation, a ſeeking of ſalvation by the righteouſneſs of Chriſt, and no more by our own righteouſneſs. 3. If it were otherwiſe, yet the perſons that ſhall bee ſaved by Chriſt are heer deſcribed only, and not a condition by which they are to be ſaved, preſcribed.
B. Ro. 2. 7. 8. 9. 10.
He alleadgeth not the words, and may bee aſhamed to quote the place to prove the ſalvation which is by the Goſpel, to follow the tenour of works; knowing that the Apoſtle there goeth about to convince the Jews that the Law cannot ſave them, by ſhewing upon what terms ſalvation runneth under the Legall or old Covenant.
B. Rev. 22 14. Bleſſed are they that doe his commandements, that they may have right to the tree of life, and may enter in by the gates into the City.
The doing of Chriſts commandements heer, is the ſame which Heb. 5. 9. is called the obeying of Chriſt, and the meaning of both is there explained. Faith which Chriſts commandement calls for, gives right to the tree of life, and to all the priviledges of the new Hieruſalem.
B. Ja. 1. 22. 23. 24. 25.
What he would infer from the three former of theſe verſes, hee ſaith not, and I dream not. Any other three verſes in the whole Bible might have been quoted as pertinent to his purpoſe as theſe, as far as my dull brain can comprehend. To the 25. if by the Law of Liberty he underſtands the Law of the Old Covenant, or of the Decalogue, and by bleſſed everlaſting ſalvation, (as he erewhile termed it) then hee preſcribes ſalvation hence to bee ſought by the Law, and not by Chriſt, by the covenant of works, not of grace, and ſo the ſalvation of man ſhall ſtand or fall upon theſe terms, as hee doth or doth not forget to doe all that is commanded in the Law: and Chriſt muſt not be at all looked after, heer is no mention at all of him: and thus to argue is worſe than Popiſh, even Jewiſh. But if he underſtand by the Law of Liberty the Goſpel, then hath it the ſame ſenſe with the former Scriptures, teacheth us to ſeek ſalvation in a Goſpel way, as a free gift from free grace as children of liberty whom the ſon hath made free, and not as children of bondage by works. He that doth th…s ſhall be bleſſed in this his deed. Some of our Expoſitors I know expound it another way, yet not with, but againſt Mr. Baxter. B. Ma. 5. 1. to the 13.
To this enough hath been ſayd a little before in this Chapter.
B. Eſpecially Mat. 5. 19. 20.
The former verſe runs thus: Whoſoever therfore ſhal break one of the leaſt of theſe Cōmandments and teach men ſo to do, the ſame ſhalbe leaſt in the Kingdom of Heaven: But whoſoever ſhall do and teach them the ſame ſhalbe great in the Kingdom of Heaven. Chriſt here ſpeaketh of Teachers under the Goſpel. And the ſenſe (as may be gathered from the precedent verſes) is this: Whoſoever under a pretence of the liberty of the Goſpel, ſhall take to himſelfe, or inſtill into others a licentiouſneſſe, to break the Commandements of the Law, or to neglect any of that holineſs and righteouſneſs which is the matter of the Law, that man ſhalbe an inſtrument of little, yea of no uſe in the Goſpel Church: But whoſoever ſhal ſo learn and teach Chriſt as in and thrrough him, to take into his owne and preſſe upon other mens affections, and practiſe all the duties of holineſs and righteouſneſſe which the Law requireth, in a Goſpel way, this man ſhall be an inſtrument of great good in the Goſpel Church, as one that hath learned, and teacheth Chriſt to ſalvation and to ſanctific…tion alſo. If this in its ſubſtance be not the meaning of this Scripture, I know not the meaning of any one Text of Scripture.
The latter which is the 20. verſe is read in theſe words. Exc…pt your Righteouſneſſe exceed the righteouſneſſe of the Scribes and Phariſees, ye ſhall in no caſe enter into the Kingdome of Heaven. True, Theirs was their owne Righteouſneſs, the Righteouſneſſe of works which could never ſatisfie for or expiate their unrighteouſneſs. Except we trample this as dung (in reſpect of confidence in it) to put on Chriſt for righteouſneſs, who hath both ſatisfied, and expiated, we ſhall never enter into the ſpirituall Priviledges of the Kingdome of Grace, much leſſe into the joyes of the Kingdome of glory. What is there in either of theſe verſes to promote Mr. Baxters ſalvation by Works?
B. Mat. 7. 13. Enter ye in at the ſtrait gate, for wide is the gate and broad is the way that leadeth to deſtruction, and many there be that go in therat▪ But ſtrait is the gate and narrow the way that leadeth to life and few there be that find it.
And will Mr. Br. take up the broad and vulgar way of expounding this broad and that narrow gate and way? That by the broad way and wide gate, are to be underſtood the way of prophaneneſs, Atheiſme, Luſt, Luxury, Carnall ſecurity, &c. and by the ſtrait Gate and narrow way, ſtrictneſſe of life and converſation? unleſs he ride in this common Rode, there is nothing to be found that will ſquare with his purpoſe. But that this interpretation is wide from the ſcope of Chriſt, will appeare 1. by comparing Luke with Mathew; who Luke 13 24 thus renders the words of Chriſt, Strive to enter in at the ſtrait Gate, for many ſhall ſeeke to enter in, and ſhall not bee able. Whence it appeares that both theſe Gates and Wayes are ſuch as men ſeek to enter into life by. And was there ever that man ſo mad, ſo void of the naturall light of reaſon and conſcience, that did ſtrive to enter into life by Prophaneneſſe, Luſt, Atheiſme, and impure living? Doth not the Apoſtle tell us, that the moſt ſtupified among the Heathen do ſo far know the judgement of God, as to know theſe things to be worthy of death? Rom. 1. verſ▪ ult. …. When it is ſaid of the narrow way and gate, few there be that finde it▪ if it ſhould be underſtood of the ſtrictneſſ of Morall holineſſe and righteouſneſſe, it might well be ſaid, few there are that enter by it, but to ſay, few there be that finde it, is not agreeable to reaſon. For who is there that findes it not? The very Light of nature teacheth all men this naturall way to life by the ſtrictnes and perfection of their naturall and morall righteouſneſs. And this is the greateſt beam in their eye blinding them that they cannot ſee the ſtraight and effectuall way indeed.
What then is the ſtrait gate and narrow way to life, wherof Chriſt heer ſpeaketh? Let Chriſt himſelfe interpret himſelf; I am the way I am the door, by mee if any man enter, none can come to the Father but by me, Jo. 10. 9. and 14. 6. The way into the holieſt, i. e. into heaven conſecrated or new made for us through the vail of Chriſts fleſh, ſaith the Apoſtle, Heb. 10. 19. 20. or let Mr. Br ſhew that the Goſpel owneth any other way to life. This is the way that few find, when Peter had ſeen and ſpoken but of a glimpſe and glance of it. Bleſſed art thou Simon Bar-jona, ſaith our Saviour, for fl…ſh and bloud hath not revealed it to thee, but my Father which is in heaven, M…. 16. None can enter into it except the Father draw him. Jo 6. 44. Except he be taught and have learned of the Father, ver. 45. And great ſtriving muſt there be againſt ou… own wiſedome, before we can be brought to leave the way that nature hath taught to find and enter into this way which the Father revealeth. What then (ſay yee) is the broad way and wide gate by which men ſeek to enter into life? I anſwer M. Brs. way, the way of our own righteouſneſs and ſtrict carriage. It is broad and wide becauſe all learn it from nature corrupted, which tel…s us it was the way if we had kept it, but cannot tell us that it is now blocked up to ſinners, ſo that many, ſo many as ſeek for life by their own righteouſneſs and works, doe by this ſuppoſed way of life paſſe to deſtruction. Not but that the way of vice is a broad way alſo▪ bu… our Saviou… ſpeaks not heer of it, but of the broad way by which men ſeek life but find deſtruction. To this effect is that of our Saviour, …he Publicans and harlots enter into the kingdome of heaven before the ſtrict▪ living Phariſees Ma 21. 31 By what way did theſe vitious livers enter but by Chriſt into the Kingdom? elſe if ſtrictneſs of life had been the way to it, the Phariſees had entred before them. This is the interpretation of this Goſpel text after the tenour of the Goſpel, and ſo Mr. Br. ſuo ſe jugulavit gladio, hath brought a ſword to cut the throat of his own cauſe.
B. Ma. 7. 21. Not every one that faith Lord, Lord, ſhall enter &c. but he that doth the will of my Father, &c.
This is the will and work of the Fathers willing and commanding [as to life] that we beleeve on him wh…m he hath ſent, Jo. 6. 29.
B. Ma 7. 22. 23. Many ſhall ſay in that day, Lord we have propheſi…d, &c. to whom it ſhall be anſwered, I know you not, depart from me, ye workers of iniquities.
Hypocrites that come with their mouths full of Works and merits to plead for Heaven ſhall all be ſhaken off, and the ground of their excluſion is this, I know you not, ye were not built upon mee, had no union with mee, no ſetled dwelling and recumbency upon me, therfore he ſhakes off both them and their works, as workers and works of iniquity.
B. Ro. 8. 4. That the righteouſnes of the Law might bee fulfilled in us which walk not after the fleſh but after the ſpirit.
The righteouſneſs of the Law is perfect. And they walk not after the fleſh but after the ſpirit, which (as the ſame Apoſtle ſaith) worſhip God in the ſpirit, and rejoice in Chriſt Jeſus, and have no confidence in the fleſh, i. e. (as in the following verſes he expoundeth) in legall priviledges, or works of their own Righteouſnes, Phi. 3. 3. In theſe the righteouſnes of the Law is fulfilled. They have a perfect righteouſnes even Chriſt made Righteouſnes to them which the Law weak through the fleſh could not produce in them.
B. Ro. 8. 13. If yee live after the fleſh yee ſhall die: but if yee through the ſpirit do mortifie the deeds of the body yee ſhall live.
Who they are chiefly that in reference to life and death, doe live after the fleſh, and after the ſpirit, the ſame Apoſtle teacheth not only in the forequoted Text, Phi. 3. 3. but alſo Gal. 3 3. Are yee ſo fooliſh? having begun in the ſpirit, are ye now made perfect by the fleſh? In which words I challenge Mr. Baxter, yea the whole p…ck of Jeſuits, if they dare to deny that by beginning in the ſpirit the Apoſtle means their truſting wholly on Chriſt for juſtification and ſalvation, and by being made perfect by the fleſh their ſeeking to perfect it by works; viz Circumciſion, and with it the morall duties which the Law commandeth. If in this place …e will take the fleſh and ſpirit in a larger ſenſe, yet compare we this 13 with the 1. verſ of the Chapter, and it will appear heer is nothing for his turn. Ver. 1. he ſaith, There is no condemnation to them that are in Chriſt Jeſus. But who are they? Such as walk not after the fleſh but after the ſpirit. Let now Mr. Baxter put what ſenſe he will upon fleſh and ſpirit in the 13. verſe, it muſt bear the ſame ſenſe as in the 1. verſe. And then if any demand why they that live after the fleſh muſt die? the anſwer is in readineſs, Becauſe they are not in Chriſt Ieſus: or why they that mortifie &c▪ by the ſpirit, ſhall live? Every one can anſwer, becauſe they are in Chriſt Ieſus. So that in theſe there is no condemnation, to the other nothing but condemnation. Becauſe he that hath the ſon hath life, he that hath not the ſon hath not life.1 Jo. 5. 2.
Heer according to promiſe I annex what I left unanſwered cap. 16. of the third bunch of Scriptures quoted by Mr. Baxter, p 236. referring them to this place to be examined as ſpeaking more ſoundingly to glorification than to iuſtification by works. I ſhall begin as I there left▪ at
B. pa. 236. lin. 21. Mat. 10. 37. Hee that loveth Father or Mother more then me is unworthy of mee, ſo of Sonne or Daughter.
When he meaneth the ſame with Bellarmine (as he hath enough manifeſted under his 26. Theſis) let him ſpeak out the ſame with Bellarmine; viz. That none ſhall receive ſalvation by Chriſt, but thoſe that by works merit it, and make themſelves worthy of it. Let him ſo expreſs himſelfe and hee ſhall not want an expreſſe anſwer. At preſent while he will lurk in the dark, we will leave him in the dark.
B. Lu. 13. 24. hath been before examined. Phi. 2. 12. Work out your ſalvation with fear and trembling.
Whether we look to that which precedes, or that which followeth this Text, we ſhall find its teſtimony to be to Mr. Baxters cauſe, what a Colledge Bruſh, alias called a hatchet, to a Freſhmans Gown, cutting it in peeces becauſe it will not be cleanſed. If to that which goeth before, we are bidden v. 5-11. to follow the example of Chriſt (as far as he was in a capacity to give him ſelfe a patterne to us in this kind) in ſelfe deniall, who being in the form of God, and equall with God, took to himſelfe the forme of a ſervant, made himſelfe of no reputation, abaſed himſelfe to the death, to the Croſs, to the Curſ: and ſo became exalted on high above all names &c. So muſt wee deny and abaſe our ſelves in our relation as Chriſt did himſelfe in his▪ lay all the falſe glitter and glory of our works and righteouſneſs in the duſt, as he did his true glory: watching with a holy feare and trembling over our backſliding heart that is apt aſſoon as any ſhew of righteouſneſs and goodneſs appears in our ſelves and works, to depart from Chriſt, and to reſt in it as our ſanctuary: in this caſe is it that the Apoſtle requires this continuall working and heaving out ſelfe from our ſelves, that Chriſt may be our All. And that with much fear, and trembling watchfulneſs over our deceitfull hearts, that are apt ſtill to decline from his righteouſnes, and to cloſe with our own, if there bee not continuall working and warring againſt its fleſhly working in this kind. If wee look to that which follows, all confidence in our own ſtrength is prohibited, and all dependance and relying upon Gods grace and power is commanded, that wee ſtand alway in a trembling feare of falling and ſinking through our miſerable weakneſſe and proneneſs to Apoſtacy, and therefore keep firme and continuall hold-faſt in the grace and power of God extended to us in Chriſt for our ſupportation; becauſe it is God alone that worketh in us both to will and to doe, of his good pleaſure▪ and not of any worth or workes of ours moving him. ver. 13. Such a working out of our ſalvation, that conſiſteth in working away all our owne works, & righteouſnes, as inſufficient yea as deſtructive to it, and in working up our ſelves by the power of God into Chriſt; into the ſhelter of Gods grace for ſalvation, wee grant to Mr. Baxter. But this will not pleaſe him. Yet becauſe the Apoſtle (as by the context is evident) teacheth this and no other working for ſalvation here, we muſt leave him ſo diſpleaſed as they are wont to be that by their owne plea deſtroy theire owne cauſe, and miniſter matter out of their owne mouth to be judged.
B. Ro. 2. 7. 10. hath been before anſwered.
B. 1. Co. 9. 24. ſo run that ye may obtaine▪ & 2. Tim. 2. 5. If a man ſtrive for maſt…ries, he is not crowned except he ſtrive lawfully.
What this running & ſtriving [or fighting is] the ſame Apoſtle teacheth us by his example. 2. Tim. 4. 7. 8. I have fought the good fight (ſaith he) I have finiſhed my courſe▪ what meanes he by theſe? the next words declare, I have kept the Faith: henceforth &c.
B. 2. Tim. 2. 12. If we ſuffer, we ſhall alſo reign [with him] If we deny him, he alſo will deny us.
This is, if in deſpite of all ſufferings or perſecutions, wee ſtand faſt in the Faith, and adhere firme to Chriſt, we ſhall reign with him; But if for feare of perſecution we deny him and fall from the Faith he alſo will deny us, that ever wee had any true union and communion with him by faith.
B. 1. Tim. 6. 18. 19. Charge them that are rich &c. not to truſt in uncertain riches &c. that they do good, bee rich in good works, ready to diſtribute, willing to communicate, laying up for themſelves a good foundation againſt the time to come, that they may lay hold on eternall life.
The Apoſtle heer forbids the rich to truſt in, or to make their uncertain riches a foundation of happines to themſelves, and contrariwiſe admoniſheth them that this traſhy felicity ſhould not hinder them from laying a good foundation of their everlaſting bliſſe in heaven. He ſaith not (as Mr. Br. abuſively wreſteth his words, in his Append. p. 95.) that they ſhould lay their good works as a good foundation againſt the time to come, that they may lay hold on eternall life. For ſo ſhould he have contradicted himſelf, 1. Co. 3. 1… 11. According to the grace of God given me, I have laid the foundation &c. For other foundation can no man lay, than that is layd, Jeſus Chriſt. So this exhortation is the ſame in ſubſtance with that of our Saviour, Lay not up for your ſelvs treaſure upon earth, where moth▪ and ruſt doth corrupt &c. but lay up for your ſelves treaſure in heaven where neither moth &c.
B. Lu. 11. 28. Bleſſed are they that hear the word of God and keep it.
Amen, For the word of God makes Chriſt our All, and in us all, Col. 3. 11. Search the Scriptures (or the word of God) ſayth the ſame our Saviour, for in them ye think to have eternall life, and they are they which teſtifie of me, [not of works to have wrought out eternall life for you] yet yee will not come to mee, [but to works and your own righteouſneſs] that ye may have life, Io. 5. 39. 40.
B. Mat. 25. 41. 42. Goe yee curſed into hell fire prepared for the Divell and his Angels: for I was hungry and yee fed me not thirſty &c.
Righteous judgement. For what other cauſe ſhould the curſed be ſentenced to the curſe, but for their unbeleefe and evill deeds, which brought and deſerved the curſe? Would he have them to be damned for their faith and good works? The reſt Scriptures have been urged and examined before.
Now of all theſe Scriptures, let Mr. Br. name but two that were not prepared to his hand, eyther by Bellarmine, or ſome other Papiſts in their diſputes againſt the Proteſtants? or ſhew any reaſon, why he mentions moſt of them, having no ſhew of ſubſerviency to his purpoſe, unleſs he thinks them hallowed by their fingering?
If there bee expected a larger and fuller Anſwer to the Arguments which the Papiſts draw from any of theſe Scriptures, I tranſmit to ſome of the many hundreds of our Divines that have anſwered them.