A treatise of justifying righteousness in two books ... : all published instead of a fuller answer to the assaults in Dr. Tullies Justificatio Paulina ... / by Richard Baxter.

Reply.

1. All Works are Works of a Law, but not [the Law] which the Apostle speaks of. The Moral Law distinct from the Sanction really, that is, as part of neither the Old Covenant or New, is a non ens, a Chymaera.

2. To your Reasons, that the Apostle excludes all Works simply and absolutely: I answer particu∣larly, 1. He speaks only of Justification coram De•• Legislatore veteris Legis; and not of Justification against the Accusation of final Ʋnbelief. 2. He speaks of Justification against a true Charge, which is the same with Remission of sin; and not of Justi∣fication against a false Accusation. 3. He speaks of Works, as Competitors with Christ; and not as subordinate to him. (James contrarily.) For the Question that Paul debates is, Whether we are ju∣stined by the Works of the Law, or by the Righte∣ousness of Christ received by Faith? Where he principally in his Question opposeth Works and Christ as in point of Merit; and Faith is but colla∣terally put in the opposition. 4. He speaks against

Works justifying meritoriously, and not as Conditions of the continuance of a free-given Righteousness. This I could bring multitudes of our Divines that affirm, that the Apostle speaking against Justificati∣on by Works, means in point of Merit; and that this is the Controversie between us and the Papists. 5. He doth so usually add, [The Works of the Law] as if he had foreseen this Controversie, and of purpose let them know, that it is not Obedience to the Re∣deemer that he excludes from justifying as a Conditi∣on, in subordination to Christ; but Works done in Opposition, Competition or Co-ordination with Christ. 6. He expresly speaketh only of those Works which make the Reward to be of Debt, and not of Grace, and of no other. So much in gene∣ral to be premised.

Now particularly to your first Argument, I say, 1. Abraham's Gospel-works cannot be set in competi∣tion with Christ's Righteousness, that is against their nature; and therefore could not so justifie: Which is all Paul says. But yet they might justifie as Con∣ditions under Christ. 2. Your Conclusion unlimit∣ed, is expresly against the words of Scripture, James 2. 24.

To your second I answer, 1. There is no such words as yours, [of what kind soever,] either ex∣pressed or intimated by Paul. To him that worketh, in the sense Paul speaks of (that is, ut operarius, to have the wages for the worth of the work) the Re∣ward is not of Grace, but of Debt. 2. Else you fully do feign it, to contradict the whole scope of the Scripture, that promiseth the Reward to the Obe∣dient. For the Apostle there speaketh of [Working,] and not only trusting in them; and he speaketh of

the [Reward] and not only of Justification only. And do you think, that every man that obeyeth Christ, yea that obeyeth praemii gratia, doth make the Reward to be not of Grace? Then * 1.1 fair fall Antinomians and Rebels. 3. Faith is as truly a Work, as Love or Hope, &c. Yet it is not by Paul excluded; therefore not all Works.

I have followed this so far with another Reve∣rend Brother, that I will say the less of it now. The two too common Answers are, 1. That this is Bellarmine's Answer; which I think not worthy a Reply. 2. That Faith justifies not as a Work, but as an Instrument. And so I say (more truly) Love, Hope, sincere Obedience, justifie not as Works, but as the Conditions on which God hath given the Confirmation, Continuation and Consummation of Justification. There is a third Answer of a Learn∣ed man, that credere is not agere, but Pati: But I think I have confuted that sufficiently.

3. To your third I say, 1. That plainly shews that Paul speaks only of the Justification I first men∣tioned. 2. We have need of pardon for the imper∣fection of Faith, Love, and every Work; therefore we have need to be justified coram Deo Legislatore Le∣gis operum, by Remission of sins through the Sacrifice of Christ: This is all your words will conclude, or Paul intends; and this is easily granted, and I hope should be faithfully maintained against any Adver∣sary, if there were occasion. But, 4. We need not pardon for performing the Conditions of the New-Covenant; not for being Believers, loving Christ, obeying, &c. but only for doing it no better. 5. If this be your Argument, [Whatsoever Work is imper∣fect, and needeth pardon, cannot justifie, &c.] I

answer, By way of Merit it cannot: But as a Con∣dition of free-given Pardon, an imperfect work may justifie; or else Faith could not. To Calvin's words and Davenants, I willingly subscribe.

Notes

• * 1.1

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