Justification Without Conditions, To the reader 2
TO THE Christian Reader.
FRIEND,
IF thou knowest me, and how many Burdens do lie upon me, I dare say, thou dost not expect an Apology for the tarriance of this little peece: For though, considering the work, thou mightest have had it much sooner, yet by reason of my much sickness, daily services in the Ministry, and the cares of my Family, (which are not ordinary) though I had finished it eight moneths since, it was not likely thou shouldst have had it now. However, If any shall upbraid me, as Ecchius did Melancthon, when he delayed to Answer an Argument he had put unto him aId verò non est laudi dandum, si extemp…re respondere nequeas. Cui Melancthon, mi Doctor non quaero meam gloriam hoc in negotio sed veritatem. Melch. Adam. in vit Melanct. …. 339., It is not praise-worthy (sayes he) if thou dost not answer it presently: I shall say to him, as Melancthon to the Doctor, I seek not my own praise in this matter, but the truth; and perhaps it may succeed more to the advantage of the truth, that it was delayed.
I lately met with a passage, which fell from the Pen of a Leading Man bMr. Baxter in his Epistle before his Directions for comfort.in these times; whereof I held it necessary to give thee my thoughts, to remove the prejudices (which probably it hath begotten against this discourse. There is (says the Author) a very judicious Man, Mr. B. Woodbridge of Newbe…y, hath written so excellent well against this Error, s…il. Justification before the act of believing, or without conditions; and in so small room, being but one Sermon, that I would advise all private Christians to get one of them; as one of the best, easiest, cheapest preservatives against the contagion of this part of Antinomianism. It is far from me to envy the praises of Mr. Woodbridge, being ready to give a more ample Testimony to his personal worth: I do freely acknowledge, that in natural and acquired parts for his time, he is like Saul amongst the people, higher by the head and shoulders, then most of his Brethren: However, that commends not the cause he is engaged in. It is not to be wondered at, that Mr. B. hath given this superlative encomium to Mr. Woodbridges Sermon, he knew well enough, that it would rebound upon himself, Mr. W. being a son of his own Faith; and this notion of his, but a spark from out of Mr. Baxters forge. I suppose Mr. Baxters praises or dispraises, are not greatly regarded by sober-minded Christians, who have observed how highly he magnifies J. Goodwin, with others of his notion, and how slightingly he mentions Dr. Twisse, and all our Protestant Divines that differ from him. How excellently Mr. W. hath written of this matter, will appear to the impartial Examiner of this Surveigh. Learned Men have held, that the best way to demolish Error, is to build up Truth; as to drive out Darkness, is to let in Light; Now M. W. though he endeavors to prove no Justification before Faith, yet throughout all his Sermon, he never so much as hinted, how or in what sense we are justified by Faith; the Explication whereof, according to the sense of our Protestant Writers, would have ended the matter: For the Question depending between us, is not so much about the time, as the terms, and matter of our Justification, to wit, How, and by what means we are made Just and Righteous in the sight of God? Which, we affirm to be, by the perfect Righteousness of Christ alone, which God doth impute unto us freely, without Works and Conditions performed by us; though we have not the sense and comfort of it, any otherwise then by Faith. The Antecedency of our Justification in foro Dei, before Faith, is but a Corrollary from this Position; and Mr. B. acknowledgeth it to be a necessary consequence, from the imputation of Christs Active Obedience cAphor. p. 46., which hath hitherto been the unanimous Tenent of our Protestant Divines; and Mr. Norton *Answer t… Pinc…en.of N. E. thinks it no less then Heresie, to deny it. His advice, unto all private Christians to buy one of these Sermons, argues rather his conceit of himself, then his charity to them; that he dares take upon him the office of a Universal Dictator, to prescribe not onelyonly to his Kedermisterians, but to all private Christians what Books they shall read. Whether Mr. Woodbridges Tract may be called the best, amongst none good, that are written against this Truth, I shall not dispute. But that it is such an easie peece for all private Christians to understand, I doe very much doubt, though the men of Kedermister (who I fear are fed but with little better food) can swallow down such choakly meat, as his Paradoxes and distinctions of Faith, evidencing Axiomatically, or Syllogistically; Of Justification Impetrated, and Exemplified; Of our working actively and passively; Of Promises in the Covenant, which are not parts of the Covenant, but means to bring us into Covenant, &c. yet unto other private Christians, I dare say they are like Herring bones in the throat, and not a whit more intelligible then a Lecture of Arabeck. The next motive, he hath his upon, probably may take with many, the cheapnesse of the book which he doth commend; but if the price and the profit were put together, I dare say the Buyer will confesse that he hath given a great too much. He buyes poison too dear who hath it for nothing. As for the title of Antinomianism which he bestowes upon our Doctrine, it is no great slander out of Mr. Baxters mouth, with whom an Antinomian, and an Anti-Papist are termini convertibles. Let him shew us any one Church or single person accounted Orthodox till this present age, that did not hold some, yea, most of those Points which he cals Antinomianism, and I will openly acknowledge I have done him wrong; otherwise, let him bee looked upon as a Slanderer and Revil…r of all the Protestant Churches, who under a shew of friendship hath endeavored to expose them to the scorne and obloquie of their Enemies. Mr. B. (the better to ingage his Reader) tels him his Doctrine is of a middle straine *Ibid.; as if all the Reformed Churches, had hitherto been in an extreame, in this fundamentall point of our Justification. It is like, he thinks the Papists are much nearer to the line of truth, then any of them. But in earnest is Mr. Baxters Doctrine of a middle strain? I am sure he gives as much unto Works and lesse unto Christ then the Papists doe; He makes Works, by vertue of Gods Promise and Covenant, to be the meritorious causes of Justification and Salvation, and in no other sence doe the Papists affirm it. I must needs say, I never yet met with that Papist, which calls Christ a sine qua non (i. e. a cause which effects nothing) of our Justification: But I shall desire the Reader for his better satisfaction to paralell Mr. Baxters Doctrine with these ten Positions of Bishop Gardiner dSee Act. and Mon. 2 vol. p. 52…. & …. Joyes first Ans. to Winch. in prin., which …e endeavored to maintain against those blessed Martyrs of Jesus Christ, Barns, Hierome, and Garret, who sealed the contrary Doctrine with their dearest blood.
1 The effect of Christs passion hath a Condition, the fulfilling of the Condition diminisheth nothing from the effect of Christs passion.
2 They that will injoy the effect of Christs passion, must fulfil the Condition.
3 The fulfilling of the Condition, requireth, first knowledge of the Condition, which knowledge we have by Faith.
4 Faith commeth of God, and this Faith is a good gift. It is good and profitable for me to do well, and to exercise this Faith, Ergo, By the gift of God I may do wel before I am justified.
5 By the gift of God I may doe well towards the attainment of Justification.
6 There is ever as much Charity towards God, as Faith; and as Faith increaseth, so doth Charity increase.
7 To the attainment of Justification, is required Faith and Charity.
8 Every thing is to be called freely done, whereof the beginning is free, and set at liberty without any cause of provocation.
9 Faith must be to me the assurance of the Promises of God made in Christ, if I fulfil the condition▪ and love must accomplish the condition, whereupon followeth the attainment of the Promise according to Gods Truth.
10 A man being in deadly sin, may have Grace to doe the works of Repentance, whereby hee may attain to his Justification. Never did the child (saies G. Joy*G. Joy Rejoynd. fol. 1.) so lively resemble his own Father, as these Articles do expresse the Bishop of Romes Anti-christian Doctrine.
And as for his choise Notion of Justification by Workes, as they are our New Covenant Righteousnesse; I finde it was a shift of the Papists long agoe. The said Doctor Barnes eTr. of Justif. by Faith alonehaving cited this passage out of Bernard fSup. Cant. Serm. 67.[I do abhor whatsoever thing is of me, &c.] See (saies he) Bernard doth despise all his good works, and taketh him onelyonly to Grace. Now had he no works of the New Law, as you call them? I shall not trace Mr. B. any farther, there being now in the Presse (as I am informed) a large and full answer to his Paradoxicall Aphorismes, by a faithful Servant gMr. Crandon of Fawley in Hampshire.of the Lord Jesus, a workman that needs not to be ashamed; though I heartily wish that the work may provoke others unto shame, who have more strength, leisure, and far greater helps for such undertakings then Country Ministers. I dare say, that they who sate at the stern in our Ʋniversities heretofore such as Reynolds, Whittaker, Davenant, Prideaux, &c. would never have indured to see so many Popish and Arminian books (far more dangerous then the Ranters blasphemous Pamphlets) shew their heads but would have sent forth their Antidotes to correct their poison. I doe speake the more freely to stir up others of greater abilities then my selfe, to undertake this cause, least it should suffer overmuch, through my weaknesse in managing it. We were wont to say that if a man doth plead for the King, all is to be taken in good part; the design of this Discourse, was to plead the cause of the greatest King, that no flesh might glory in his presence, who of God is made unto us Wisdome, Righteousnesse, Sanctification and Redemption; though the Advocate hath not holpen the Cause, yet the goodnesse of the Cause may excuse the Advocate. I shall desire thee to read without prejudice, and either to read all, or none, for that which is curtaild in one place, is more explained in another. If thou reapest any good from what I have written, I know thy returns will be according to my hearts desire, Praises unto God, and more fervent prayers for
Thy Servant in the Work of the Gospel. W. EYRE. The Third day of the Ninth Month. 1653.