Baxters Narrative of His Life and Times, Appendix · Section 3 · Letter 8 – Letter 9
SIR,
SInce I saw you, I have perused Mr. Rutherford's Piece upon the Covenant; which ministers yet further occasion, as I apprehend, to second my former motion to you of handing the Doctrine of the Covenants in a more distinct manner, then hath been done by any I have yet met withal. For if that which is proper to each Covenant were handled apart by it self, and the appropriate design, end and use of each of them respectively, were but plainly set forth so far as the Scripture will guide therein; I cannot but think it would be of as great use as any one thing you can undertake; and it is not my opinion alone. For want of which it hath happened, that Men have interwoven and confounded one Covenant with another, and great Mistakes have thereby been committed by many in stating the Terms of the New Covenant, and the true Notion of Justification by Faith: and through such Mistakes a great part of the Apostles Epistles have been obscured, instead of being expounded. As for instance; Whereas there may be a sixfold opposition easily observed in the Apostles Writings, in reference to the Doctrine of Justification, (which being attended to the scope and meaning of them, will plainly appear) there hath been a seventh most insisted on; which is not, I think, there to be found. And this hath come to pass for want of understanding the difference between the two Covenants, and for want of a distinct consideration of the several false Opinions of the then present Jews about Justification, which the Apostles in their Writings engage against. The Oppositions I mean, are these:
1. As the promise of Justification and Eternal Life upon condition of Faith in the Promise relating to the Messias before he came, is opposed to the Promise of Temporal Felicity upon condition of a due Observation of the Law of Moses, Gal. 3. 11, 12.
2. As the Promise of Justification and Life upon condition of Faith in the Promise to Abraham, is opposed to the Errour of the Jews, who held that Promise to be made to Abraham upon condition of Circumcision, and to them as his Seed upon condition of a Litteral Observation of the Law of Moses, Rom. 2, 3, and 4th Chapters, Gal. 2, 3, and 4th Chapters.
3. As the Promise of Justification and Life upon condition of Faith in Christ as crucified, is opposed to the Errour of the Unbelieving Jews, who held it promised to their Litteral Observation of the Law of Moses, without Faith in the Death of Christ, Heb. 8, 9, and 10 Chapters.
4. As the Promise of Justification and Life upon condition of Faith and Gospel Obedience only, is opposed to the Opinion of some Judaizing Christians, who held the same to be promised upon condition of Faith in Christ, and a Litteral Observation of the Law of Moses, jointly, Gal. 5. Acts 15. 1, 5.
5. As the Promise made to Abraham's Spiritual Seed, is opposed to the Opinion of the unbelieving Jews, who held it made to his Natural Seed as such: Or which is much the same; as the Promise made to Persons so and so qualified, is opposed to the Jewish Opinion of an absolute and unconditionate Promise made to them in Person, as they were the Offspring of Abraham, Rom. 9. 6, 7, 8. Rom. 2. 28, 29.
6. As Justification by Faith, accompanied with Gospel Obedience, is opposed to the Opinion of some Professors of Christianity, Gnosticks or other Solifidians, who held Justification by Faith alone, without reference to or necessity of a holy Life, Iames 2. 1 Epist. Iohn, Iude 3, 4, &c. These are the things to which the Controversal Part of the Apostles Writings in reference to the Point of Justification, do relate.
But beside these, there is another insisted on, as if it were still included and intended in the Apostles reasonings against Justification by Works of the Law, and that is an Opposition between Faith and all Works in reference to Justification, as well such as consist in Gospel Obedience as the effect of Faith strictly taken, as those which are properly Works of the Mosaical Law. Whereas such an Opposition seems to be not only without, but against Scripture Evidence. For Gospel Obedience, as an inseparable effect of Saving Faith, is as well as Faith, and together with Faith, opposed to the Works of Moses's Law in point of Justification. For so I take it to be, where it is said, Circumcision (which by a Synecdoche is put for the Works of the Law) availeth nothing, but faith which worketh by love: which is as much as to say, which worketh by keeping the Commandments of God, and by fulfilling the Law: for so Love is said to be. Yea, Evangelical Obedience (as comprehending Faith, no doubt) is by the same figure of Speech as before, opposed to the Works of Moses's Law; where it is said that Circumcision is nothing, and Uncircumcision is nothing, but the keeping the Commandments of God. The like Opposition again is made between the Works of the Law and the New Creature; which consists in a new frame of Spirit, and cannot be considered without new Obedience, in will and resolution at least, Gal. 6. 15. This Opposition which some make between Faith and Gospel Obedience in the Point of Justification, seems like unto that (if not the same in Iude) which was made by the Gnosticks, and which Iames opposeth in his Epistle, rather than any which the Scripture any where maketh. And truly this Opinion, together with another as groundless as this, hath, I fear, been a great Underminer of the Power of Religion in the Hearts and Lives of Men, and a Betrayer of the Souls of many; and that is, that by Faith without Works the Righteousness or Obedience of Christ is not only virtually, (which we all hold) but formally imputed to us for righteousness: so that we are reckoned to have obeyed in his Obedience. Which, I think, hath not been the Doctrine of a few called Antinomians only, but of so many, that not long since he could hardly be counted Orthodox, that did not hold so too. And it is to be feared that many that have been of these Opinions, have thought themselves good Christians, and in a justified state, though otherwise of ill Tempers and of bad Lives. Whereas did they understand that the design of the New Covenant is to restore the Humane Nature gradually to that rectitude and perfection from which it fell; and that the terms of it are so laid, that no Man can have any ground of confidence of enjoying the Saving Benefits of it, further then he knows that he sincerely endeavours in the use of means to recover that rectitude, and to be perfecting holiness in the fear of God; they would be delivered from that delusive Confidence, and consequently be put upon such sincere endeavours, or be deprived of the comfort of that delusive Confidence, by which while they are under it, they support themselves. All which considered, (if really true as I apprehend them to be) what I have humbly moved to you, cannot but be a most worthy Work, and of great acceptation to very many, as well as of general and of most important use unto all. And in case you resolve on it, I think to use as much brevity as will consist with plainness, and as much plainness as the nature of the thing will bear, will be generally most acceptable and most profitable, and the more inviting to be read.
I have made bold herewith to send you some Papers, which sometime since were written for private use, and for trial of what might fairly be made out touching the Subject Matter of them. To the end you may be them see some of the things more fully exprest, which are but hinted in this Letter: as also to desire your Judgment, Whether the main scope of them be Matter of Truth, or Matter of Errour? And in particular I desire your Thoughts, Whether that perfect Obedience which Mr. Truman insists on, or that sincere Obedience mentioned in these Papers, was the Condition of the first Covenant? And whether the first Covenant, as such, did threaten Eternal Punishment to the Transgressors of it; and the Curse of what Covenant it was that Christ redeemed us from, in being made a Curse for us? For touching these things, I confess my self not well resolved. The hanging on the Tree was but a Temporal Curse, and was not all that Christ redeemed us from. And when you have a fitting Opportunity, I pray you return them to
Your obliged Servant, Will. Allen. London, May 27. 1671.
Those of the Separation that are more moderate do blame Mr. Bagshaw, and think you need not answer him; and his Temper is to have the last word. If you think otherwise, a calm Answer will be best.
Dear Sir,
I Received your Preface, by which you have been pleased to add unto all former Obligations wherein I stand bound. I have moved Mr. Simmons about printing the Copy, acquainting him with your Preface, but not with the Author of the Papers: but I perceive he hath no mind to undertake it; since when I have not spoken to any other. Sir, It hath been sometimes on my thoughts to draw up some thing against Separation more then what is in my Retractation, at least to be published after my death, if surviving Friends should think fit, but have …orborn to publish any thing of that nature hitherto, partly to avoid suspition of strengthening the hand of Severity against the Separatists, to the doing of hurt to whom I would not be in the least accessary: and likewise to avoid the suspition of being acted therein by Carnal Motives. However something I have now prepared, and herewith sent you, presuming yet once more to give you the trouble at your leisure of casting your eye upon it. And do pray that you will please to correct, or direct me to correct what needs correction: and to give me advice, whether it will be best to make it publick, or to forbear. I confess, I have been induced to do what I have done at this time, upon occasion of the Indulgence, as conceiving it not less necessary nor less seasonable (to say no more) than it was before. And your motion of reprinting my Re…ractation, had its share in inclining me to this present Undertaking. As I have been taken in the Snare of Separation for a time, so I was in that of An…inomianism, about 37 or 38 years ago, not long after my first coming to London; as not being able to withstand the Insinuations of it, and yet to retain the Opinion of the Imputation of Christ's Righteousness in that Notion of it, in which I had been instructed; and never fully recovered my self till I heard Mr. Iohn Goodwin. The Experience of what I suffered my self, and occasioned others to suffer by my running into those Errours, hath put me upon doing more to warn others against them, or recover them out of them, then otherwise I should have thought fit for me to have done. You may perceive in part how frail my memory was, by my often blottings and interlinings. Excuse me for this time, and you are never like to be troubled with any of my Papers more, whether I live or die. The good God that hath, out of good will to the World, made you so meet to be serviceable to it, continue you long in it, and still strengthen you to succeed, and prosper you in his Word: So prays
Your very much obliged Servant, Will. Allen. London, Iune 29. 1672.
I live next the Green-Man in Prince's-street by Stocks-Market, and not at the Bottle in the Poultrey.