Aphorismes of justification, with their explication annexed wherein also is opened the nature of the covenants, satisfaction, righteousnesse, faith, works, &c. : published especially for the use of the church of Kederminster in Worcestershire / by their unworthy teacher Ri. Baxter.

EXPLICATION.

(1) WHether Man were only the meri∣torious Cause of this his disability, or also the Efficient, is a great di∣spute, but of no great moment; as long as we are agreed that Man is the only faul∣ty cause. Whether he cast away Gods i∣mage? or whether God took it from him for sin? whether God only could anni∣hilate it? Or whether Man may annihilate a Quality, though not a Substance? I will not meddle with. But too sure it is, that we are naturally deprived of it, and so disabled to fulfill the Law. If Christ therefore should have pardoned all that was past, and renewed the first violated Covenant again; and set Man in the same estate that he fell from, in poynt of guilt, yet would he have fallen as desperately the next temptation: yea though he had re∣stored to him his primitive strength and holi∣nesse, yet experience hath shewed on how slippery and uncertain a ground his happiness would have stood, and how soon he was likely to play the Prodigal again with his stock.

(2) God the Father and Christ the Media∣tor, who have one will, did therefore resolve upon a more suitable way of happines.

(3) This way, as the former, is by both a Law and Covenant. As it is a Law, it is by Christ, prescribed, and flatly enjoyned; and either obedience, or the penalty shall be ex∣acted. As it is a Covenant, it is only tendered and not enforced. It is called a Covenant as it is in Scripture written and offered (as is said before) improperly, because it containeth the matter of the Covenant, though yet it want the form: Even as a Bond or Obligation be∣fore the sealing or agreement is called a Bond: Or as a form of prayer as it is written in a book, is called a prayer, because it containeth the matter that we should pray for: though to speak strictly, it is no prayer, till it be sent up to God, from a desiring Soul.

(4) Though without Grace we can no more beleeve, then perfectly obey, (as a dead man can no more remove a straw then a mountain) yet the conditions of the Gospel considered in themselves, or in reference to the strength which God will bestow, are far more facile then the old conditions. Mat. 11. 29, 30. 1 Ioh. 5. 3. And more abasing they are to the sinner, in that he hath far lesse to doe in the work of his salvation: And also in that they contain the acknowledgement of his lost estate, through his own former self destro∣ying

folly.

(5) Such incomprehensible amazing Love of God the Father, and of Christ, is mani∣fested in this New Covenant, that the glori∣fying thereof doth seem to be the main end in this design. Oh sweet and blessed End? should not then the searching into it be our main study? and the contemplating of it, and admiring it, be our main employment? Rom. 5. 8. Tit. 3. 4. 1 Ioh. 4. 9. Eph. 3. 18. 19. Ioh. 15. 13. No wonder therefore that God did not prevent the fall of man, though he foresaw it, when he could make it an occasionall prepara∣tive to such happy ends.