CHAP. X.

Unto these three Arguments he addeth four more in the Ex∣plication of this Position, which thus follow.

Alas for the conscience of this man! I know (saith he) that this Covenant of works continueth not &c. yet against knowledg and against conscience will he not only teach the contrary, but with all Jesuiticall arts labour to screw it into the judgments of men that are more Logicall then Theologicall. How hath he suspended our expectation with promises that in and under the 13 Thesis he would bring his Reason• to prove

1 That the Law as a Covenant of works is not become null and void to believers, p. 79. that they are not discharged in this life from the curse of the Law, p. 82. But that

2 They are under the Law as a Covenant of works still, after that they are in Christ and partakers of of his Redemption. Why had he not by and by proved it, but that he might Bellar∣mine-like, first busie his Reader with Sophisticall distinctions and disputes, untill he had forgotten the state of the Question, and then prove what he would, not what he should to his forgetfull Rea∣der For so there is not the least gry or jota in all his Arguments here that doth so much as glance upon the things that he was to prove, but a labouring to confirm things which no one of those Page  86 whom he makes his adversaries, doth or did ever Question, much less deny. So that all these his Arguments, are meer impostures, not (as he tearms them) Reasons to confirm the Doctrines which he pretends to prove.

For first, his five first Arguments (or rather those three in his Thesis, which in the Explication he sub-divides into five) and the seventh also in the Explication tends only to prove that God hath not, did not revoke, repeal and extinguish the Law that it should have no more a being, or remain a Law to the sons of men; assoon as Adam had sinned, and a promise of redemption by Christ was made, Gen. 3. 15. who ever taught or thought so? or what is this to prove that the Saints (after they have suffered and satis∣fied in and by Christ the whole penalty of the Law, for all their transgressions of the Law) are not delivered from it as a Cove∣nant of works?

Secondly, the other Argument which he puts in the sixth place goes about to prove that unbelievers are under the Law. And this is as potent a reason to prove believers to be under the Law; as if I should thus argue, Mr. Baxter is a Jesuite, because Bellarmine and Maldonat were Jesuite•: o• that M^r Baxter is not the Teacher of the Church at Kederminster, because Robin Hood and little John are not Teachers there.

This might suffice as a full Answer to his seven Arguments and to manifest his sin and shame in using them. But I shall add some∣thing by way of Explication to make that which I have said plain to the weakest. Not imitating Mr. Baxter, who under a pretence of Explication, doth in most places totally darken what was be∣fore cleer and plain.

First then, I grant to Mr. Baxter, that if Christ had from the beginning of sins entrance into the world, repealed and (in the proper and full sense of the word) abrogated the Law, those five consequences, which he mentioneth in his 5 first Arguments would follow,

1 That no sin but that of Adam, and finall unbelief is so much as threatened with death, the one being forbidden by the Law while it was in force, the other by the Gospel, that is still unque∣stionably in force, Nay not any thing else in reference to the old Covenant but that of Adam should be a sin, because sin is the trans∣gression of the Law, and where there is no Law, there can be no transgression.

Page  872 That Christ by his satisfaction for us, prevented not the wrath deserved [viz. otherwise then by Adams sin] but the de∣sert of wrath.

3 Neither doth he properly pardon any such sin, for where no Law is, there is no sin, where no sin, there is nothing to be par∣doned.

4 And then might we plead innocency, or our non deserving of death (except before excepted) for our discharge at judge∣ment.

5 And Christ in suffering did not bear the punishment of any other sins of mankinde besides the fore-mentioned. Thus we grant Mr. B. five of his Arguments without any detriment to our Caus or advantage to his. Believers are as fully freed from the Law as if he had slept while he thus disputed. For all these his Arguments lean upon a false supposition. If the Law be so repealed and abro∣gated (as is before supposed) then and not els will these cursed Consequences take place. But the law is not so repealed &c. there∣fore none of these will follow. For we hold that Believers are therefore delivered from the law as a Covenant of works, not be∣cause the law was almost from the very beginning repealed or a∣brogated from being any longer a Covenant of works, but because the law as a Covenant of works hath executed upon them in Christ all its penalty for all their sins, and hath therefore now no more power to question them: as hath been more copiously declared before.

The same I say also to the seventh Argument as it pointeth to the not repealing of the law, whatsoever els is in it, hath been in answer to the place cited, sufficiently spoken to.

His sixth Argument about which he laboureth more then about all the rest, though (as I said a little before) it makes nothing to his present and explicit purpose, proving onely unbelievers to be under the law; (for this is nothing to believers) yet it makes way to an implicit or secret end which he hath, and determineth to prosecute with much ardency in the following parts of this Treatise. There are two sorts of unbelievers, the one under a tem∣porary, the other under a finall unbelief, the elect and the repro∣bate. Mr. Baxter here driveth with all his force to prove both un∣der the law, because he conceiveth that if he prove the elect before they beleeve in Christ, are under the law, and so granted to be, it may be proved much the more easily and plainly, that they are so Page  88 also after they become believers. For many of the strongest Argu∣ments which are for the one are for the other, and which are a∣gainst the one are against the other also: So that it is hard to bring reasons for the affirming or denying of either, without giving ad∣vantage for the like affirming or denying of both.

I purpose not here to anticipate but to suspend the dispute up∣on this Question untill Mr. B. shall shew his face openly as a Chal∣lenger; here he doth but as it were peep behind the Curtain, in comparison of what he saith afterwards with full expressions of himself. Yet that I may not be forced then to retreat hither again to what he doth here deliver, but answer every thing in its owne place; I shall at present examine those Scriptures which he here produceth, whether and how far they prove elect unbelievers to be under the law as a Covenant of works.

And to clear up a way to the be•ter understanding of these and the like testimonies of Scripture, I shall prefix two Positions visi∣bly and apparently springing from the pure fountain of Gods word.

First that all which are elected from eternity shall in their ap∣pointed times come unto Christ and persevere in him by a living Faith. I mean not onely all but onely these and none besides them▪ As many as were ordained to eternall life beleeved, when Christ was, and* so still do or shall believe when Christ is, or shall be preached to them. If the Gospel be hid from any (viz. so that they believe not in Christ manifested by the Gospel to them) it is to them that pe∣rish, &c. 2 Cor. 4. 3. i. e. to them that are not elect but repro∣bates. All that the Father giveth me shall come to me, and him that co∣meth to I will in no wise cast out, [or suffer to be lost] John 6. 37. To come to Christ is to believe truly in him, such shall never be lost, never fall away, or make shipwrack of their Faith. But who are they whom God giveth to Christ that they may beleeve in him? Thine they were, and thou gavest them me, saith our Saviour. Mr. B. will say they were in a peculiar manner to be Gods people, at least by election, and therefore given to Christ that by faith in him they might be saved, Jo: 17. 6. To you it is given to know the mysteries of the Kingdom of God, but unto them that are without all these things are done in Parables; that seeing they may see and not perceive, &c. Mark 4. 11, 12. Why was it given to the one part to know the mystery life and spirit of the Gospel, to the other onely the outside and letter thereof? They were within, these without the lines of Gods ele∣ction. Page  89 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 of us, 1 Joh: 2. 19. Not of us, he means, not of the number of them that are called according to Gods purpose of Election, Rom. 8. 28. for then they could not have faln away, All should have wrought for good to them. So that hence it followeth that every elect unbeliever shall come to and continue in the Faith, and whosoever doth not so is manifest∣ed not to have been elected of God.

2 That justification or remission of sins, may be considered in a threefold respect. 1 As it is in God, 2 As it is delivered over by God, into the hands of Christ our Mediator. 3 As it is by Christ brought home unto and given into the bosom and possession of a∣ny man. As it is in God, I shall pretermit to speak much of it a∣ny where, but any thing at all, untill Mr B. directly and expr•sly calls me to it, least the man should be tormented before his time. For he hates the very naming and thought thereof as an Act Im∣manent in God, cane pejus & angui, and is ready Jew▪ like to rend his cloaths, and fling dust in the aire, at any mention thereof, as an article that stands in enmity to his justification by works. 2 Then as it is delivered into the hands of Christ, we may speak of it with∣out such terrible offence to his patience, or setting him into so direfull a commotion; conditionally that we will undertake for Christ that he shall be ruled by Mr. B. to do what he appoints with it, that is, to keep it in his pocket and deliver it to no man, but hold all under the Curse of the Law untill the day of judge∣ment, we cannot adventure upon such an undertaking, never∣theles shall hold forth the truth of God in this case. This is, that Christ by offering himself a Sacrifice for sin, and presenting the Sacrifice of himself unto God in the most Holy place, i. e. in hea∣ven at his Mercy-seat, hath thereby effectually purchased everlast∣ing redemption, and remission of sins, and hath received a full ab∣solution and acquittance from the father for all his elect by name. So that in Christ they are justified from all sin, and freed from the Law as a Covenant of works even while they are unbelievers, have this freedom (I mean) in the hand of Christ though not in their own apprehension and possession. Though as to themselves and their own judgments, and as to the apprehension of men, they are under the Law, under wrath, yet in Christ they have done their Law, their iniquities past present and to come are blotted out, Page  90 their peace made, and they reconciled to God. This is observably set forth in Aaron [and the other High Priests his successors, as they were Types of Christ] Aaron the High Priest must bear the Names of the Children of Israel engraven upon 2 precious stones on the two shoulders of his Ephod, before the Lord for a memori∣all, Exod. 28. 10, 12. yea he must bear their names in the breast∣plate of judgment upon his Heart, when he goeth in unto the Holy place, [viz. with the blood of the sacrifice for the expiating of si•s] for a memoriall before God continually. What memoriall? that they were the men for whom the sacrifice was offered; and that their sins were purged thereby, that God should therefore have them in remembrance to preserve them from the Curse and judgment of the Law, for so it followeth, And Aaron shall bear the judgment of the Children of Israel upon his heart continually, ver. 29, 30. These things were but figuratively done in Aaron, but really and fully accomplished in Christ his Antitype, who being constituted our High Priest, and having received Command from the Father not onely what but for whom to offer, even for Israel, i. e. the elect of God, (which for a great part) were not yet in being, h•th by his own blood entred into the Holy place, with their names engraven upon his heart, having purchased for them an everlasting Redemption. Not into the Holy place made with hands, but in∣to Heaven there to appear for them by way of Mediation and In∣tercession, Heb. 9. 12, 24. Rom. 8. 34. Wherefore also God hath given him not onely an acquittance for them from all their sins, Heb. 10. 17. but hath also given and delivered up them into his hands, as hath been before proved, and Mr. B▪ himself confes∣seth, yet not as he insinuateth, to plague and Curse them, and hold them during life under the intolerable bondage of the Law; but to deale with them in a gentle dispensation, according to the te∣nor of the Covenant of Grace, in tender mercy to draw them un∣to and keep them in the Faith without all Apostacy, to the end. All which he performeth to all his elect, as is evident from most of those Scriptures which were brought for the confirmation of the former point, and elswhere, Gods giving them to Christ, and into his dispensation, being their perfect transl•tion from the Cove∣nant of the Law, into the Covenant of Grace: And this was done before their beleeving. All that the Father giveth me shall come to me, first they are given, and then they shall come. Be not afraid, but speak and hold not thy peace, for I have much people in this City, said the Page  91 Lord Jesus to Paul of the Corinthians, yet Heathen, Acts 18. 9, 10. They were his people before, therefore must they be gathered to him by Faith. I have other sheep which are not of this fold: them also I must bring, and they shall hear my voyce, &c. Jo: 10. 16. he means the Gentiles that were infidels yet, nevertheless his sheep that must af∣terward hear his voice, because they were his sheep, how were these termed Christs people, Christs sheep, while yet in Paganism, idolatry and unbeleef, but because they were his redeemed and ju∣stified ones? Ye beleeve not, because ye are not of my sheep, Jo: 10. 26. What is that, but because they were not of the number of them for whose sins he had effectually satisfied Gods justice.

3 Justification and Remission of sins may be considered also as it is brought into their own apprehension and Conscience, that were justified by Christ, and in Christ before. And in this sense it is oftenest taken in Scriptures, yea alway when we are said to be justified by Faith. This is done when Christ by the manifestation and ministry of the Gospel maketh known in all ages to them for whose sins he hath satisfied, the Mystery of Grace by him, and fra∣meth their hearts with all gladnes by Faith to embrace him and it thorow him, unto Justification. Then are they justified in them∣selves, and remission of sins sealed up by the spirit to their own Consciences, and so have the Kingdom of God within them, con∣sisting of Peace, Righteousnes, and Joy in the Holy Ghost. Before this Christ had life for them, now they are said to have it them∣selves, Jo: 20. 31. 1 Jo: 5. 12. Untill now was their winter sea∣son, so that all their life was in Christ as the Vine or Root, now is their spring, so that the life sheweth it self in them as the branch∣es blossoming with peace and joy unto all obedience. Before life was purchased and seizure thereof taken for them by Christ: Now they are passed from death to life, 1 Jo: 3. 14. i. e. are put into the actuall possession of it. Before though they were Lords of all (as the Apostle in a case little different from this speaketh, Gal. 4. 1, 2.) yet differed nothing from Servants, being (in their own appre∣hension) under the threats and condemnation of the Law, and so still in slavish, fears and terrors. But now they see their free∣dom and take possession of it, with boldness to cry Abba Father, and to enter into the Holiest by the blood of Jesus, and through the veil of his flesh, with full assurance of hope, &c. Hebrewes 10. 19, 20.

These things so premissed, we shall the better see whether the Scriptures which Mr. Baxter here produceth, do by their own force, or else by his mis-interpretation of them seem to prove that the Elect while unbeleevers, are under the Law as a Covenant of works. First that of Joh. 3. 18. is a threat of the Gospel Covenant against the Contemners of it and of Christ the preacher thereof, and not of the Law Covenant. And it is brandished against reprobats and not against elect unbeleevers. Christ had now preached his Gospel a while in Galilee; the elect beleeved, and of them saith Christ they are not condemned. The reprobates would not beleeve; of them he saith, they are condemned already: and the reason is rendred, not because they have broken the morall Law, but because they have not beleeved in the Name of the onely begotten Son of God. This is the condemnation that [Christ the] light is come into the world, and men preferred their own darknes before him, &c. The same also is the meaning of the 36 ver. which he citeth. Neither of these pointing in their threat to the elect but the reprobates among unbeleevers. Neither threatening for Contumacy against the Law but the Gospel. Therefore nothing here proveth the elect before they beleeve to be under the Law, as a Covenant of works.

Again those Scriptures which he saith bid us to beleeve for the remission of sinnes, Act. 2. 38, &c. do only prove that faith in Christ doth justifie the elect in the third consideration of Justification or remission of sinns before mentioned, viz. as it evidenceth and brings home into their apprehension and Conscience that their sinns are remitted. For so run the words, in that 10 of Act. v. 47. that Who∣soever beleeveth in him shall receive remission of sins; not denying that Christ had received it for them before, but affirming only that now they should receive it from Christ. Besides, this promise is held forth there promiscuously to all both elect and reprobate, and it is but an offer not the gift of pardon, to distinguish betwixt them for whom Christ had and those for whom he had not effectually satisfied and received absolution from the Father, by the ones beleeving and re∣ceiving by faith from the hand of Christ, the pardon, and the others refusall and manifesting thereby their abode under death and the Law still. The surety had paid the penalty of the obligation, taken up the bonds, and acquittance or discharge of the debt. Thenceforth the Creditor had no more plea against either principall or surety. Nevertheles the principall knew it not, therefore playeth least in sight, is in continual fear of arrests, thinks every bush hath a Sergeant Page  93 or Bayliff under it; but at length the surety gives and delivers into his hand both the acquittance, & the obligation Cancelled. Now is his first receiving of a discharge, now he first finds himself free from his Creditors obligation, now hath he the first comfort of the bene∣fit; but he was discharged before, though he knew it not; so is it with the elect, &c. Therefore Mr. Baxters inference hence is un∣sound.

He addeth the Testimony of Paul, Eph. 2. 3. That the redeemed were by nature the Children of wrath: who denyeth it? But this is no∣thing to the question. It is not here enquired whether the redeemed drew not the seeds of sin and death by naturall propagation from their parents, as much as others: But whether by the satisfaction which Christ made for them, according to the Covenant of grace, they were not redeemed from that wrath before they yet beleeved. It is true what Mephibosheth said of himself and his brethren, to Da∣vid, We were all as dead men before my Lord the King, &c. 2 Sam. 19. 28. because they were the progeny of Saul that fought against Da∣vid. Nevertheles by means of the Covenant that intervened between David and Jonathan, Mephibosheth had right to all the favour that King David could express.

As for those testimonies cited by way of Thesis and Antithesis, out of Gal. 5. ver. 3, 4. & ver. 18, 23. they make wholly against him, nothing for him. The 3 & 4 verses, speak nothing to the question in hand, but utterly destroy that to which in this whole dispute he driveth, nothing to the question in hand. The circumcised are bound or debtors to the whole Law, and Christ is become of none effect to them. He was to have proved that beleevers, were before they beleeved un∣der the Law. This Text speaketh not of the elect before they be∣leeved, but of professed beleevers returning to Circumcision and the Law, to fetch thence help unto their justification after that they seemingly at least beleeved in Christ: so here is nothing that makes for him, because nothing to the present question. But much against him in reference to the grand thing which he laboureth for, to bring beleevers under the Law as a Covenant of works. Whosoever doth so saith the Apostle in the least mite, that contents not himself with Christ alone, takes in but so poor a peice of the Law as Circumci∣sion to help with Christ to Justification, the same person hereby forfeiteth all his claim to Grace and Christ, and must gain heaven by his perfect fullfilling of the Law, or must be damned in hell for ever. Into this state Mr. Baxter striveth to bring himself and his dis∣ciples. Page  94 I shall not wish them joy in it, because I use not to wish im∣possibilities. Touching the verses which he puts in opposition to these, ver. 18, 23. But if ye be led by the Spirit ye are not under the Law, against such there is no law. If he mean simply and sincerely what the Apostle here meaneth by being led by the Spirit, viz. the seeking of righteousnes by Christ alone, as the same Apostle more fully ex∣presseth himself, Gal. 3. 3. Phil. 3. 3. Then by granting that such are not under the Law, there is no law against them; he destroyeth and recanteth all that he hath before spoken to prove beleevers un∣der the Law. But if by being led by the Spirit, his aim be to bring in works to justification under the name of the fruits of the Spirit, we shall here forbear to answer him, because it is besides the present question, leaving it to its fit place where he openly explaineth himself.

And no less abhorrent from the question is his next proof, Gal. 3. 22. The Scripture hath concluded all under sin, that the promise by faith in Jesus Christ may be given to them that beleeve. What is this to the pur∣pose in hand? we deny not the promise of, or the promised Justifi∣cation and remission of sinns, by faith in Jesus Christ to be given to them that beleeve, into their hands and possession when they beleeve, by affirming that Christ hath taken possession thereof for them be∣fore they beleeve, that he may let it down into their hearts when they beleeve. He ascended up on high, and led captivity captive, and gave gifts to men. Eph. 4. 8. The Apostle fetcheth his authority from the word in Psal. 68. 18. where it is said, He received gifts for men, viz. to give them in his time. But the Apostle contents himself with the scope of the word, not binding himself to the bare letter and sound thereof. So Christ at his ascension received for us the gifts of Justi∣fication, and remission, and all other benefits of his passion; They were then laid up for us in his Custody, so that we had them in him before our actuall existence upon earth. But he gives them to us in∣to our sensible possession, when we come to be, to live and to be∣leeve.

That which he citeth from Gal. 4, 5. is altogether besides the que∣stion also. Himself acknowledgeth that it proveth us onely to be under the Law when Christ redeemed us, or undertook to pay our ransom. Not that we were under the Law after he had redeemed us by paying our ransom, before we yet beleeved. The words are these in the 4 & 5 verses; God sent forth his Son made of a woman, made under the Law, to redeem them that were under the Law. The scope of the A∣postle Page  95 here, is one and the same with that to which he drives, Gal. 2. 15, 16. We who are Jewes by nature, [a holy seed, within the Cove∣nant, and have all the privileges of the Law] and not sinners of the Gentiles [that are without the Covenant and the Law] knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ; even we have beleeved that we might be justified by the faith of Christ, and not by the works of the law, for by the works of the law no flesh is justified. Why then do we draw the poor Gentiles to seek any fur∣therance to their justification, by the observation of the Law, by which our selves who were most privileged with it could not be justified but by Christ onely without the law? So here, Even they that had the law and were not a little zealous for and active in the righteousness of the law, had need of a redeemer, were justified and saved not at all by the lawes righteousness, but onely by Christs redeeming of them: What madnes is it then in you O foolish Gala∣thians, that are not of the holy stock of Israel, but sinners of the Gentiles to seek any help to your justification by the works of the law, which could not justifie the very Israelites that were born and brought up in it: and not to repose your selves upon Christ alone? If Mr. Baxter will pretend any other meaning of the Text besides, he shall therein wound and not strengthen his Cause. For he speaks of the same persons here, to be under the law onely in the hand of a Mediator, not under the Curse of the law, but under such an ad∣ministration thereof, that even before they actually beleeved in Christ, the very person of Christ, are affirmed ver. 1. to be Lords of all, all the inheritance which is by Christ; ergo not under the wrath of God before they embraced the Faith of Christ.

As for the other Scriptures which he annexeth yet further to prove, that the very elect before and untill they beleeve, are under the Law in the sense so oft manifested; let him once shew how he will argue, and what he will conclude, and upon what grounds, from them; we shall be ready to answer him. In the interim I pro∣fess I see not any thing in them more prevalent to his purpose, than a nights lodging in a bed of snow and ice, to cure the Cough.

Yet from all these wrested Scriptures he Concludes at last that the deliverance which beleevers have by Christ from the Curse of the Law, is a conditionall deliverance, viz. if they will obey the Gospel, i. e. when they beleeve, if they will beleeve, not onely while they live, but also when they are dead and buried. For as we say that a conditionall proposition doth nihil ponere, so it is true in the Page  96 sense of Mr Bax. here, that this conditionall promise doth nihil pro∣mittere. The Condition as long as this world lasteth being still in performing not performed, and so nothing obteined. Yet will he have this new nothing together with the abrogation of the cere∣moniall Law, (to which we never were, none but the Israelites ever have been subject) to be the great privilege of beleevers and effect of Christs bloud. When we poor souls with our dull eyes, can see no more privilege that we have herein by Christs bloud, than the worst of infidells and reprobates have, for they also •ave this conditionall deliverance from the curse, and freedom from the ceremoniall law. And this deliverance (saith he) is yet more full, when we perform the conditions of our freedom; And then we are said to dead to the Law, Rom. 7. 4. and the obligation to punishment dead, as to us, ver. 6. This is in∣deed a full and perfect deliverance. But what doth he mean in say∣ing when we perform &c. either when we are performing the conditions, That were a contradiction to himself in what he saith p. 74. that we are not perfectly freed till the day of resurrection and judgement. And so also it will be hard for another save Mr. Br. to make sense of the words. That the deliverance of beleevers is yet more full when they perform the Conditions, are performing the conditions of their freedom; i. e. more full when they beleeve than when they do beleeve. For if we should grant to Mr. Br, Faith to be a condition, and not rather a mean or instrument of our justification, yet would we grant him no other condition thereof. Or doth he mean, it is full when they have performed the Conditions? it seems then that some of the Conditions are left to be performed in the next world, because un∣till then he tells us we can have no such perfect freedom.

This is the free Grace of God which Mr. Br boasteth himself so much to extoll, p. 79. let him that delights in it, be his disciple. That which he speaks in the upshott for the mitigation of his harsh doctrine aforegoing; (that he knoweth this Covenant of works continueth not to the same ends and uses as before, &c.) is but a trick of the Jesuits, to give sugar after the poyson which was before gone down to destroy. Neither can he make out how beleevers are under the law of nature as a Covenant of works, and yet not bound to seek life according to the tenor and condition of that Cove∣nant.

If any marvell that Mr. Baxter should so waste his spirits in abu∣sing both divine and humane learning to prove the Saints to be still under the Curse, under the law as a Covenant of works, he will Page  97 cease to wonder, if he take notice of a further aim that he hath therein. He would not out of doubt have so much insisted on it, had he not looked to a further end in it. If the beleevers are still un∣der a Covenant of works, as to the Curse, wrath, and Condemna∣tion, much more are they under a Covenant of works as unto life and Justification. If the former be once granted, he accounts the game wonn as to the latter. Therefore doth he so much stirr in the former, that he may with the more facility and less contradiction, bring in afterwards the latter, Justification by works, which is his very busines in Compiling this book.