Baxters Aphorisms, Dedication 1
TO THE REVEREND, THE FAITHFULL AND Pious MINISTERS of the Lord Chriſt within this Nation.
Much honoured and highly Beloved.
IT might be Conſtrued ſelf-arrogance, that ſo deſpicable a perſon in parts, newly broken out of the black Cloud of Obſcurity, ſhould (not onelyonly publiſh to the world, but withall) tender ſo rough-hewen a work to the ſpeciall view & ſcrutiny of them whom Chriſt hath made and named the Lights of the world. But this imputation will appear undeſerved, to as many as ſhall conſider that what is here preſented to ſo great a fulgor of judgement and learning, comes with a requeſt not of Patronage alone, but of Correction alſo. Of Patronage where it defends the Truth in the Truth: of Correction where it halteth into the defence of error in ſteed of the Truth, or of the Truth but not in the Truth. The work it ſelf will ſufficiently ſpeak me out not fit to be regiſtred inter Doctos, yet hath it been ſtill my ſtudy not to commit any thing by which I ſhould deſerve to be pronounced indocilis, untractable to learn where the Lord holds forth a faithfull Teacher. It is the height of my ambition and patheticall heartineſs of my humble requeſt, not ſo much to all of you Collectively (which is unattainable) as to every of you diviſively, who in theſe ſlippery times (Honored Worthies) ſtand faſt in the truth of Chriſt, to be recalled by you into the way from which you ſhall finde me any where ſtraying: but ſo that by the Authority of the Word you lead me into it, that I may gladly be a follower of ſuch a leader. As to the Book to which this anſwereth, whatſoever Fate this ſhall have in mens judgements, ſurely that muſt have a ſtinch with all the judicious and orthodox. Neither could it ſo long have ſtood unſhaken, had he not cunningly prepoſſeſſed the minds of his Readers with Affection and prejudice, the two worſt Clouds which oft bemiſt the judgement of them that are both pious and prudent, that in ſeeing they do not, becauſe they would not perceive the truth for a ſeaſon. The Affections of many he attracted to himſelf by profeſſing himſelf a zealous Presbyterian. This pretext made not a few to look over and beyond his Contagious doctrine, to behold and regard the perſon of the man for his unanimity with them in diſcipline. This vizzard is at length ſo faln from his Face▪ that the moſt do and all may ſee him under this profeſſion, to have been but as the Anabaptized Jeſuit, taking his ſtation there from whence he thought to have moſt advantage to promote his Popiſh doctrines, Concluding that under that name his Fraud would not be ſo eaſily eſpyed. And is there now any which ſeeth not he would be Epiſcopal, Presbyterian, Independent, for any Government, for no Government, helping him to drive home to the head his ſoul-ſubverting doctrines into the hearts of men? Prejudice againſt the ſacred Truth which he oppugneth, he fomented by aſperſing the whole Doctrine of the Goſpel and the reformed Churches of Chriſt with the black brand of Antinonianiſm, reſerving onelyonly the Papiſts and Arminians, whom he followeth, free of it. How much he hath prevailed in ſowring with the leaven of Scribes and Phariſees which is hypocriſie, the vulgar ſort not onelyonly of the people, but of the Miniſters alſo, with this groſs impoſture, would be incredible, if experience did not manifeſt it. Therefore finding this Feat ſo ſoveraign to the attainment of his ends, aſſoon as he heard of exceptions in the Preſs againſt his Aphoriſms, his firſt indeavours have been to fill with prejudice the minds of men againſt the both work and Author thereof, diſperſing thorow this Citty by his Printer that it is the Hant-ſhire Antinomian that excepteth ſo againſt him. How irrational and malicious this his inditement againſt me is, may appear hence, that I dwell in one of the obſcureſt nooks of this Engliſh little world, ſo unknown as he is famous, that he could not ſo much as hear of my name, ſaving by ſome one of his Circumforaneous Legates (which having their Provinces aſſigned either of one or more Counties, are ſtill Circling and Compaſſing them, firſt to diſperſe this his Myſtery of iniquity with ſuch accurateneſs, that there may be no one that hath the repute of a pious Gentleman or Miniſter a ſtranger to it; and then by their frequent viſitations to examine how the Baxterian Faith thrives in each perſon, and to hold them fixed to it) Theſe returning once in ſix or ſeven Moneths out of their Circuits to their Grand Maſter may poſſibly ſpeak in things which they know not, what they think may be plauſible to him. It hath not been unknown (I acknowledge) to ſome of theſe that I diſreliſhed his doctrine, and did hinder the embracing of it: But might not this my diſſenting be as properly termed Treaſon as Antinonianiſm?
Yet becauſe I underſtand that theſe ſparkes of falſe▪ fire have no ſooner faln than taken in ſome, I am forced to Apologize ſomewhat (and that with the more Confidence becauſe to you that have the eyes of your underſtanding moſt clear rightly to Cenſure or judge) that prejudice may be no hinderance to the truth. What I ſhall ſpeak herein muſt relate partly to my ſelf, partly to Mr. Br. and partly to the doctrine it ſelf which he hath drawn into Controverſie Condemning it of Antinomiſm.
1 What I ſhall ſpeak of my ſelf ſhall not be with an heart and a heart, the one open to let out what it liſteth, the other reſerved to retein in ſecrecy what is not for advantage to the ends ſought after: but in plainneſs and ſimplicity I ſhall deliver the whole and naked truth of my judgement as before the Lord my Judge and Juſtifier. Neither is there need of hiding and Tergiverſation, for I am not aſhamed of the Goſpel of Chriſt: It is the power of God to ſalvation &c. And as ſweet to me as the ſalvation which it bringeth. I therefore profeſs my ſelf clear from all that is rightly Called, and hath been judged by the reformed Churches and their Champions Antinonianiſm, i. e. oppoſiteneſs to the Law. Theſe things I acknowledg my ſelf to hold and teach: 1 That Beleevers are not under the Curſe of the Law as the Curſe. 2 Nor are the Afflictions which befall them ſo the Curſe of the Law, or revenging puniſhments for ſinn, but the fruits of the tender Love of a good and provident Father working for good to them. 3 That they are not under the Law as a Covenant of works. If theſe things be Antinoniſm I acknowledg my ſelf an Antinomian: yet ſuch as onelyonly the blindneſs madneſs and malice of men poſſibly may account ſo, but that I have the Apoſtles and all the Proteſtant Churches and Writers (without any exception) under the ſame aſperſion with me, having all ſtoutly maintained all theſe as Goſpel-truths againſt the falſe Apoſtles, Papiſts, and Arminians, in their ſeverall generations, without the Contradiction of any except Papiſts and Arminians, to whom Mr. Br. not without ſome fellowes, hath lately Apoſtatized. 4 Yet I ſtill grant the preaching of the Law, and that in its full perfection and all its terrors, uſefull to ſhake in pieces all the carnall Confidences and ſelf righteouſneſs of man, that deſpairing of ſafety in himſelf, he may be forced to ſeek it out of himſelf from meer Mercy, in another which is Chriſt the Saviour. 5. That the Law is ſtill a perfect rule and directive of all morall righteouſneſs and obedience both to beleevers and unbeleevers, ſo that in both all variation from it is ſinn, but Conformity to it is regularity and obedience. In reſpect of my judgement therefore about the Law, I queſtion not my diſcharge from the imputation of Antinomiſm among the truly wiſe and orthodox, except to be a Chriſtian be Antinonianiſm.
2 As to Mr. Br, it is evident that he aſperſeth the innocent with the Fault whereof himſelf is guilty. He denies Chriſt to require under the Goſpel, the perfect holineſs and righteouſneſs which the Law commandeth, and Conſequently that it is not either our duty to perform it, or our ſinn to fail in it, or that the Law is an adequate and Competent rule of morall obedience, Becauſe it Commands more than it is our duty to perform. He ſaith not Chriſt requires it not in order to this end, but ſimply and abſolutely he requires it not. If this be not AntinomianiſmPart. 1. p. 213. &c. then Iſlebius himſelf hath been unjuſtly Charged with it.
3 As to the matter yet remaining Charged by Mr. Br. and others with Antinomianiſm, it may be reduced principally to four heads. 1 Juſtification as an Immanent Act in God; As actually Completed in the redemption which is by Chriſt & in Chriſt; (both theſe before we beleeve:) 3 The abſoluteneſs and irreſpectiveneſs of it, freely without Conditions: 4 Chriſts ſatisfying for mans ſinns againſt the Goſpel as well as againſt the Law. Though I have ſpoken of all theſe enough, of each in its proper place within this Tractate, yet ſomewhat for the fuller Clearing of my meaning may be ſaid here alſo. The firſt and ſecond I ſhall for brevity join in one as of no ſmall Cognation. As farr as I hold and have declared my ſelf to hold them; 1 I have alſo manifeſted in due place, how they are or ſeem at leaſt to be grounded upon the Scriptures; 2 They are expreſly and boldly aſſerted by many of the moſt Conſpicuous Divines in piety and Learning, that any of the Proteſtant Churches have enjoyed ever ſince the Reformation. 3. And that without the Contradiction or exception of any Church or Orthodox Writer for well nigh a hundred yeares, made againſt it: A great and probable Argument that it was the Common Judgement of all the Churches. 4. Mr. Rhaeterfordt in his Exercit. Apolog. holds it forth not as the private opinion of ſome particular men, but as the Common Judgement of all the Churches. And the Remonſtrants take it as ſuch: For ſo I remember they oft argue in their Apol. and elſwhere, Juſtificatio eſt purus putus Actus in Deo immanens &c. not that they expreſs what Arminius his judgment and theirs after him is in this point: but that from this as a concluſion which they knew common to, and would not be denyed by any Proteſtant, their Argument would ſtand firm againſt them. Neither know I any one of the Proteſtants that hath written againſt them, excepting againſt it. 5 I never read any (to make me diſſent in judgement from theſe Worthies) that hath given his reaſons againſt it ſave Mr. Br. alone: and he handles the queſtion, like a man ſpoyled with Philoſophy and vain deceit (as the Apoſtle termeth the uſe of exotick learning in purely Goſpel matters) after the traditions of men and Rudiments of the world, not after Chriſt; Col. 2. 8. And his nakedneſs in ſuch his arguing is enough diſcovered by a learned Writer whoſe worth I ſhall ſtill honour, but have not ſo much as an Ambition ever to match. *Mr. Kendal.He tells us indeed that Dr Downham hath written againſt it as delivered by Mr. Pemble. But I could not get the book to ſee his reaſons, nor know I any thing which he hath written but as I have heard from others. Beſides I have been told that ſome of the late Reverend Synod, diſreliſhed the doctrine, but cannot finde that any one of them hath publiſhed his reaſons for ſuch a diſreliſh. And Charity will not permit me to harbour the lighteſt imagination that any of thoſe grave Divines culld and ſelected out of the whole Nation for their eminency in godlineſs and learning, ſhould without any means uſed for information and conviction, exerciſe a Tyranny over the Conſciences of their leſſer brethren to force them into an implicit Faith to beleeve as themſelves beleeve: ſpecially when doing it they ſhall put out that which they think at leaſt to be the light of the word in their conſcience, and in conſenting with them without hearing a reaſon, they ſhall diſſent from others (whom their Modeſty will confeſs to be of no leſs deſervings in the Church) who have given their reaſons.
Yet ſtill I hold, 1 that thoſe Scriptures which treat of Juſtification by Faith do all relate to the tranſient juſtification which no man partakes of till he beleeveth. 2 That no man is perſonally juſtified, but onelyonly in Chriſt the publike perſon, till he be by Faith united to Chriſt. That righteouſneſs and life ſo diſcend to us from the ſecond Adam, as ſinn and condemnation from the firſt. As by the offence of one judgement came upon all to condemnation: ſo by the Righteouſneſs of one the free gift came upon all to Juſtification of life, Rom. 5. 18, 19. In Adam the publike perſon we were all repreſented, he was all, and we all conſidered in him, God ſaw us in all our individuall perſ…ns in him, though we through Adam ſaw it not: ſo that A…am ſinning we all ſinned in him and became dead in law and guilty of condemnation before God, as if we had been then being and actually ſinning. Nevertheleſs as to our ſelves we were not perſonally ſinners and guilty, untill we had a perſonall being in and from Adam. So in Chriſt ſatisfying Gods juſtce for ſinn, the Elect were all repreſented as in a publike perſon, ſatisfying in him & by him, and ſo all in him and by him juſtified and abſolved in all their individualls from ſinn and condemnation before God: Nevertheleſs we are not perſonally ſo juſtified, untill we have a perſonall being and new being in Chriſt and from Chriſt. 3. That this Tranſient Juſtification is a juſtifying or being juſtified before God paſſed at Gods Tribunall ſet up in mans Conſcience, from which he pronounceth abſolution to a poore ſinner denying himſelf and reſting upon Chriſt alone for Mercy. So that now, and never untill now he hath boldneſs to pierce by Faith into the Holieſt, and plead his righteouſneſs before him that ſitteth on the Mercy-ſeat. Thus our juſtification which was before in God and in Chriſt, is not at all derogatory to the juſtification which is by Faith: but onelyonly prevents that this latter may not be derogatory to the praiſe of Gods Grace and Chriſts merits, which have completed all without our ſubſerviency for us: and thus God is all, ſeen to be all, and our boaſting excluded. This hitherto is my judgement untill I ſhall be better inſtructed—Tu ſi quid noviſti rectius iſtis, Candidus imperti.
And at length if it ſhall be granted to be an error, yet it cannot be Antinomiſm, being a deviation not from the doctrine of the Law but of the Goſpel. It was not the judgement but malice of Mr. Br that gave it this brand of ignominy.
3 To the free abſolute and unconditionall Juſtification, I need not to Apologize for my ſelf at all. It is to the truly pious of the Miniſtery to whom my words are directed, who (among other) have given this evidence of your godlineſſe, that ye have not forſaken your first Faith by declining to Popery or Arminianiſm, what others judge of me is to me a ſmall thing (ſaith the Apoſtle of ſuch) I weigh it not. But ye no doubt teach that the very promulgation of Juſtification runs upon no other condition but Faith alone, and upon Faith, not as a quality or vertue, but inſtrumentall to apply the righteouſneſſe of Chriſt to Juſtification, that works and the univerſall conditionall Juſtification which Mr. Br. hath learned of his Maſters, are to be excluded. In this your doctrine is one and the ſame in ſenſe and ſubſtance with theirs that affirm Juſtification to be unconditionall. And it is indifferent to me to deliver the ſame truth in their words or yours: OnelyOnly I find that they make uſe of both the former and this Concluſion, as ſtrong Fortreſſes againſt Popery and Arminianiſm, which cauſeth Mr. Br. with ſo much impetuouſn…ſſe and impotency to uſe his Mounts and Mines againſt them. Neither can I ſee any ground of objecting that either of theſe two doctrines can in any reſpect dull the affections to good works, ſith it is confeſſed that they have no co-officiating with Faith to Juſtification.
4 To Chriſts ſatisfying for ſins againſt the Goſpel as wel as againſt the Law, I doubt not but ye ſee both the nicity and falſity of Mr. Brs Negation thereof. The chief Doctrines of the Goſpel are Grace and Gratitude, Juſtification and Sanctification. If Chriſt hath not ſatisfied for our long unbelief and contempt of the word of Faith before we beleeve, and of the infirmities of our Sanctification and Thankfulneſſ when we have beleeved; or that there are ſins againſt the New which are not ſins againſt the Old Teſtament alſo; or that the Lord Jeſus is not the Mediator of the New Teſtament but of the Old onelyonly; or that in any of theſe it ſhould be Antinomianiſm to diſſent from Mr. Br: Theſe all are ſo groſſe Paradoxes that your gravity and wiſedom cannot without Nauſeouſneſſ ſmell them: plainly enough declaring indeed that whatſoever ſtandeth in his way of Babel building he will curſe it (though never ſo ſacred) and fright them that are as feeble as fearfull, with his ſcar crow of Antinomianiſm, though he make himſelf never ſo ridiculous thereby to the intelligent and prudent.
I have no more to ſay upon this ſubject, and what I have ſaid hath been before him that being omniſcient knoweth that I have ſpoken ſingly the whole truth, and nothing but the Truth. Neither can all the ſtrength of my jealouſy ſuſpect any leaſt or greateſt thing beſides theſe wherewith either Mr. Br. or any of his Diſciples c…n charge me as with Antinomianiſm, ſo that I do with ſome confident boldneſſe appeal to your judgment whether I deſerve from them this imputation. Inded ſuch ſoul-reviving comforts have flown in upon me from the Grace of God in Chriſt, that out of the abundance of the heart the mouth will ſpeak, and I can ſcarce Preach any other thing then Chriſt and him Crucified; yet in holding forth a wounded, I hold not forth a maimed Chriſt to the people, but Chriſt with all his benefits, in particular to Sanctification no leſſe then to Juſtification. If it be Antinomianiſm ſo to reduce all to Chriſt, and derive all from him, I muſt undergo the worlds condemnation for Chriſts ſake that hath juſtified and will at length receive me.
One thing more I have to add, and I ſhall be no further tedious. It may be a Charge againſt me that I am too plain, broad and unſparing in my words againſt Mr. Br. throughout this Tractate. That which I have to ſay for my ſelf is,
1 That it ariſeth not ſo much from my own temper, as from the occaſion thereof given by Mr. Br. I am ready for Chriſts ſake to become the footſtool of the meek, but where I find a ſelf▪ exalting, I cannot cry Abreoh. When I ſee Mr. Br. uſurping the Chair to paſſe ſentence and cenſure upon all the Divines that have written, theſe are learned, thoſe unſtudied Divines, to exalt and degrade better men than himſelf as they are more either concurrent with or abhorrent from his Bellarmin and Arminius: I cannot, I dare not uſe words that might ſtrengthen but rather vilifie the ſelf▪ confidence and arrogance of the man. So when the Wolf comes in ſheeps clothing to devour, when under the profeſſion of a Proteſtant and Preſbyterian Divine, he vends his Popiſh and Arminian under the name of Proteſtant Tenets, diſſembling his confederacy with the enemies thereof,
Si natura negat facit indignatio verſum.
The view of ſuch hypocriſy is enough to make a ſheep a Satyriſt. Had I been to deal with a Papiſt or Arminian, that had diſcovered themſelves unmasked, I ſhould have ſpoken in another Dialect.
2 It ſprang from other mens yea Miniſters too much admiration and almoſt adoration of him, when from all parts there was ſuch Concurſe in a way of Pilgrimage to him, to bleſſe him or be bleſſed by him, and the admirers returned to the deceiving of others, with no leſſe applauſ and triumph, than the Turks from viſiting the ſhrine of their Mahomet at Mecha; It was requiſite to diſcover whether he were a God or an Idol to whom ſuch honour was preſented.
3 I have herein Chriſt and his Apoſtles my leaders, from whom though we ſeldome heare a courſe word againſt any other ſort of men, yea of ſinners, yet when they ſpeak againſt Impoſtors and Heretikes, ſpecially ſuch as bring their own works and righteouſneſſe to Juſtification, they ſo ſpeak as if they were made up of bitterneſſe and invectives. Ye hypocrites, ſowred with the leaven, and whoſe doctrine is the doctrine of hypocriſy, Mat. 16. 3. 6. 12. Ye Serpents, a Generation of Vipers, how can ye eſcape the judgment of Hell, Mat. 23. 33. Wo unto you, wo unto you Scribes and Phariſees, hypocrites, for ye ſhut up the Kingdom of God againſt men, ye neither go in your ſelves, nor ſuffer them that would to enter, &c. Mat. 23. 14, 15, &c. Children of hell, blind guides, fools and blind, whited Sepulchres, ver. 15, 16, 17, 27. The Publicans are juſtified rather then you, enter into the Kingdome before you, Lu. 18. 14. Ma. 21. 31. More joy is in Heaven for one ſinner repenting, than 99 ſuch, &c. Lu. 15. 7. Falſe brethren, Gal. 2. 4. Subverters of ſouls, Acts 15. 24. Grievous Wolves, not ſparing the flocke, Acts 20. 29. Falſe Apoſtles, deceitfull workers, transforming themſelves into the Apoſtles of Chriſt, Satans Miniſters transformed into Ministers of Righteouſneſs, as Satan transformed himſelf into an Angel of light, 2 Cor. 11. 13, 14, 15. Doggs, evil workers, the Conciſion, Phil. 3. 2. Let them be accurſed, Gal. 1. 8. I would they were cut off, Gal. 5. 12. with many other the like paſſages. It ſavours not of the ſpirit and zeal of Chriſt and his Apoſtles, not to ſpeak home to this kind of men above the reſt. But if I have not fully proved Mr: Brs principles and doctrines to be the ſame in ſubſtance with theſe falſe Apoſtles, as elſwhere in this Treatiſe, ſo ſpecially Part 2. Chap 19. I acknowledge my ſelf not to underſtand either Saint Paul or Mr. Br.
My Requeſt now ſhall be ſuch as hath equity in it, that as far as ye find this Tractate Orthodox and Conſonant to ſound Doctrine, ye will be pleaſed to grant it and the Author of it your Patronage, and prayers for a bleſſing upon it, and where ye ſee it otherwiſe, to vouchſafe to its Author your Admonition, not ſuffering him to ſtray, whom charity binds you to reduce into the way. This is deſired as from all ſo from every of you, by
From my Lodging in Alderſgate▪ ſtreet, Decemb. 24. 1653. YOƲR Humbly devoted Servant in the Lord Jeſus. JOHN CRANDON.