Baxters Aphorisms, Part 1 · Part 1 · Chapter 5
CHAP. V.
The queſtion ſtated between Mr: Baxter (and the Papiſts and Arminians whom he followeth) and the Proteſtants whom he oppoſeth. Scriptures and Arguments from ſcripture produced by the Proteſtants to prove. 1 That Beleevers are not ſubject to the Curſe: 2ly, That their ſufferings have not the wrath and hatred, but the love of God in them, are not vindicatory judgments but Chastigatory tryalls.
LEt us now a little more fully ſtate the queſtion, by ſhewing wherein that which Mr. B: calleth the Common judgment, and that which is his own (pretendedly at leaſt) private judgment, do conſent together, and wherein they differ either from other, and ſo we ſhall avoyd all impertinencies and ſtrife about words, which are beſides the queſtion.
It is agreed then on both ſides,
1 That the Curſe is the penalty, or the revenging Judgment, or an effect of Gods revenging wrath, by the execution whereof he taketh ſatisfaction to his juſtice upon Tranſgreſſors for the breach of his Law; ſo Mr. B. makes it out, p. 17.
2 That the juſtice of God is ſo fully ſatisfied by bearing this Curſe or penalty, as by a complete fulfilling of all the righteouſneſs which the Law requireth, p. 48, 50.
3 That the Lord Chriſt hath undertaken and made full ſatisfaction to God for all the ſinnes of beleevers, bearing the curſe due to them, and paying (if not the idem according to Mr. B. yet) the tantundem that their debt did amount to.
4 That God reſteth as fully ſatisfied with this ſatisfaction of Chriſt, as if it had been made perſonally by the beleevers themſelves. Theſe two laſt Mr. B: ſo frequently aſſerteth that there is no need to quote the places.
To which I may add, 5 That Afflictions are incident to the beleevers as well as to the unbeleevers, ſo that Love and hatred are not diſcernable to the lookers on, by that which befalls men in this life, Eccle. 9. 1.
6 That theſe afflictions have in them a ſmart and bitternes, as they befall the very Saints, ſo that oft-times in their apprehenſion the very wrath and curſ of God ſeemes to be in them. Theſe two things we grant Mr. B: ſo that hitherto the judgements conſent. Heb. 12. 11.
The difference then betwixt him and us conſiſts principally in theſe two things.
1 Whether when Chriſt hath by doing their law, paying their debt, and bearing their curſe, ſatisfied the juſtice of God for the ſinns of beleevers; when God hath accepted the ſatisfaction given, when the beleevers have by faith apprehended and laid hold on it: They do yet remain liable to the curſe of the Law in whole or in part to be inflicted upon them?
2 Whether the afflictions which God inflicteth upon beleevers in this life, are the effects of Gods revenging juſtice, the Curſe which the law threateneth, and ſo conſequently whether after that God hath taken ful ſatisfaction from Chriſt, he doth in whole or in part require and take ſatisfaction from them alſo; Mr. Baxter with the Papiſts and Arminians mainteins the affirmative of both theſe queſtions, we the Negative: He that 1 after Chriſt hath born the Curſe of the law for beleevers, they are liable to beare it in whole or in part themſelves alſo. And 2 that the afflictions which they ſuffer are from the revenging juſtice of God, the effects and Curſe of the Law, vindictive puniſhments of ſin, full of the wrath of God; as in this his anſwer to the 3 queſtion he declares himſelf. But we utterly deny both theſe propoſitions, either that the beleever is any more after his union to Chriſt, ſubject to the Curſe, or that the afflictions which he ſuffereth have the Curſe of the law and revenging juſtice of God in them, but proceed (not from the wrath of an angry judge, but) from the tender grace and love of a moſt wiſe and indulgent Father. Both theſe aſſertions we ground upon evident Teſtimonies of Scripture.
Firſt, that beleevers are no more liable to, but wholly freed from the Curſe, we have the Holy Ghoſt affirming, Gal. 3. 13, 14. Chriſt hath redeemed us from the Curſe of the law, being made a Curſe for us, &c. that the bleſſing of Abraham might come on the Gentiles through Jeſus Chriſt, that we might receive the promiſe of the Spirit, through faith. What can be ſaid more cleer and full to the Confirmation of our aſſertion, or refuting of Mr. Baxters? The Holy Ghoſt ſaith not, Chriſt hath purchaſed to us a liberty for the future that in time we may be delivered from the Curſe, but he hath redeemed us, hath obteined a preſent freedome for us, from the Curſe of the Law. And how? being made a curſe for us. He hath made preſent payment that we might have preſent deliverance. Even as a ſurety making full ſatisfaction to the Creditor for the principalls debt, obteins thereby for him a preſent diſcharge from his obligation: not that he ſhall be for a ſeaſon liable to arreſts and impriſonments, and after much fear and ſufferings in this kinde, be at laſt diſcharged. This were enough, but the wiſdome of the Holy Ghoſt proceeds yet further to evidence this truth, and to ſtop every mouth that ſhall preſume to open it ſelf againſt it. That the bleſſing of Abraham might come [even] upon the Gentiles [beleeving] viz. the promiſe of the Spirit, or Spirit promiſed, by faith. All muſt acknowledg that the entrance of the bleſſing, and removeall of the Curſe by the vertue of Chriſts death, are coaetanea, of one time and ſtanding. But the bleſſing which is the receiving of the Spirit, is actually and oft in the beleevers own ſpirituall feeling, exiſtent and working in him aſſoon as by faith he is united to Chriſt. Therefore alſo aſſoon as he is united to Chriſt, he is actually freed from the Curſe of the Law. Again, Rom. 8. 1. There is no condemnation to them that are in Chriſt Jeſus. It will not be denyed here that condemnation is either put for or includeth in it the puniſhment to which the offenders are adjudged or condemned, and ſo the meaning of the words muſt be this: that there is remaining, no curſe, no vengeance, to which they that are in Chriſt might be condemned; nor any ſentence to adjudge or condemn them to it, viz. becauſe Chriſt hath born both for them, and in thier ſtead. This is fully confirmed in the ſecond verſe, but I forbear to annex it, becauſe it is capable of many interpretations, which would be too long here to inſert, but all tending to the Confirmation of this truth laid down in the firſt verſe. And if there be no condemnation, no vengeance, no curſe to which beleevers are ſubject, than are they freed from the Curſe as well in its parts as in the whole. So Rom. 6. 14. Sin ſhall not have dominion over you, for ye are not under the Law but under Grace. In what reſpects ſhall not Sin have dominion over beleevers? It is expreſſed partly ver. 12. It ſhall not ſo reign that they ſhould obey it in the luſts thereof. And more fully before cap. 5. 21. It ſhall not ſo reign, as formerly it hath reigned unto death, i. e. to expoſe them to the curſe and wrath. Why? Becauſe they are not under the law but under grace. The law denounceth and Gods revenging juſtice inflicteth the Curſe, yet upon none beſides them which are under the law. But beleevers, having done their law in and by Chriſt, come no more under the dominion of the law to be curſed by it, but ever after they are in Chriſt, they are under Grace, at the diſpoſition and under the diſpenſation of Gods grace, from which all bleſſings, but no curſe hath its derivation. No leſs abſurd therefore is it to ſay, that beleevers are liable to the Curſe, than to affirm that the Curſe is an effect of Gods grace, and not of his revenging juſtice. And is there any thing leſs to be gathered from thapoſtle, affirming Col. 2. 14. That Chriſt hath blotted out that Hand-writing of ordinances which was againſt us, and contrary to us, and taken it away, nailing it to his Croſs. What was there in that hand-writing of Gods lawes and ordinances, more againſt us and contrary to us than the curſe? but this th'apoſtle affirms Chriſt to have blotted out, cancelled, crucified, in reſpect of any further power that it can challenge over the Saints. Or when the promiſe of God is thus gone forth, I will be mercifull to their unrighteouſneſs, and their ſinns and their iniquities will I remember no more, Heb. 8. 12. Who will give any other interpretation to theſe words but this, that God will not be wanting in his grace to remember the iniquitie of beleevers to purg them from it, yet he will never more ſo remember it, as to inflict the curſe and wrath upon them for it? Not to heap up ſcriptures beyond meaſure to this purpoſe, I ſhal conclude with that of the Apoſtle, Rom. 8. 15. Ye have not received the Spirit of bondage again to fear, but the Spirit of Adoption whereby we cry Abba, Father, When was their time of bondage and fear, but when they were under the law? or what did they fear, but the curſe, death, and wrath, which the law threatned? But now being in Chriſt, & freed from the law, they have received together with a new Condition or relation a new Spirit, a Spirit not of fear but of Confidence, not of fear, becauſe they have a freedom from the law and curſe which before held them all their life time in fear: but of Confidence, becauſe that being in Chriſt they are adopted to be the children of God, no more to fear the curſe from him as a Judge, but to dwell upon his mercies as the mercies of an indulgent Father.
Enough for the confirmation of the firſt aſſertion, and in all that hath been ſaid, there is nothing of the fallacies and querks of mans wit and learning, but the very demonſtration of the Spirit by the word. The proof of the ſecond is included in this. If true beleevers are not obnoxious and liable to the Curſe and wrath of God, it muſt follow by neceſſary Conſequence, that then the afflictions and ſorrowes which befall them here, are no parts of the Curſe or effects of Gods vindicative juſtice upon them. But further to manifeſt that they are fruits of Gods love, and diſcending from the grace of God, I ſhall annex ſome Scriptures that give their ſuffrage hereunto.
Firſt, that in Heb. 12. 5.-8. may ſtand in ſtead of all, in which the Apoſtle doth ſo fully diſpute and determine this queſtion, as if it had been in his dayes Controverted. He will not have us to forget that exhortation which ſpeaketh unto us as to children; My ſon, deſpiſe not thou the chaſtening of the Lord, neither faint when thou art rebuked of him. For whom the Lord loveth he chaſteneth and ſcourgeth every ſon whom he receiveth. If ye endure chaſtening God dealeth with you as with ſonnes, for what ſon is he whom he chaſteneth not? But if ye are without chaſtiſement, whereof all are partakers, ye are baſtards and no ſonnes. Three Arguments eminent above the reſt we here receive from the hand of the Apoſtle, full to our purpoſe. 1 He calls the afflictions of the Saints Chaſtenings or Chaſtiſements, not puniſhments or judgements, inſinuating that the troubles which they ſuffer, toto coelo differunt, have a vaſt difference from thoſe which fall upon the ungodly. Chaſtiſements tend to the amending, ſpirituallizing and perfecting of thoſe that are exerciſed therewith, as appeareth by the 11 verſe of this Chapter. But the judgments which proceed from the Law and revenging juſtice of God, work to the tormenting and totall deſtruction of them upon whom they are inflicted. 2 He affirmes them to have their riſe from that new relation unto God whereunto by faith they are advanced, viz. to be the Children of God. They that are not Children undergo in their afflictions the vengeance of God, But the Children are under the ſweet diſcipline and loving Chaſtiſements of a Father, a moſt wiſe and moſt provident Father that ſeeks and in all his diſcipline worketh for the bettering, not for the deſtroying of his Children, judgeth, i. e. Correcteth them, and by correction holds them in from evill and apoſtacy, that they may not be condemned with the world, 1 Cor. 11. 32. 3 He pronounceth their troubles to the effects of Gods love, whom he loveth, he chaſteneth, &c. but the Curſe and revenging judgments of the Law proceed from his hatred. The Law brandiſheth its Curſe againſt enemies whom God hateth, 1 Tim. 1. 9. not againſt the Children of his boſom, of his love. Againſt theſe there is no law, i. e. no power in the law to Curſe and Condemn, Gal. 5. 18, 23. Or when the Holy Ghoſt Calleth the afflictions of beleevers, Tryalls, fiery tryalls, ſuch as is the tryall of the gold, 1 Pet. 1. 7. & 4. 12. doth he not denote a Contra-diſtinct difference between the afflictions of the beleevers and the unbeleevers? Men caſt wood and ſtubble into the fire to Conſume them, but the gold and ſilver into the fornace, to try, refine, and purifie them, that they may be of precious and honourable uſe to them. The one they caſt from themſelves, the other they fit for their uſe and ſervice that they may never be loſt. Such difference is there betwixt the fire of the curſe into which God caſteth the wicked from himſelf to be devoured, and the fiery tryall, or fire of tryall, into which he caſteth his Saints for the further purifying and perfecting of their faith and ſanctification, that they may become veſſels of honour in his houſe for ever. And when the Scripture ſpeaketh ſo oft of Rejoycing in afflictions, pronouncing it the duty of Chriſtians ſo to do; as Mat. 5. 11, 12. Col. 1. 24. 1 Pet. 4. 13. is it not implyed that their ſufferings are altogether flowing from and diſpenſed by the grace and love of God. For who can or ever was directed by the holy Ghoſt to rejoyce in the wrath of God, or in the effects of Gods wrath againſt him, ſuch as are the curſe and vengeance? Or when the Lord Chriſt affirmes the eternall Father to be the Husbandman of his Vineyard the Church, uſing his hook to cut off and caſt away the fruitles branches, i. e. the falſe Chriſtians, but his pruning knife to better & perfect the fruitfull branches, i. e. the true beleevers, Joh. 15. 1, 2. Doth not this declare his adminiſtrations to be in hatred and defiance to the one, but in love and bleſſings to the other, even when he pruneth and woundeth them? And when the promiſe of God is gone forth in relation to the beleevers, not to exempt them from, but to ſupport them in, and bleſs unto them all their ſufferings; when they paſs thorow the waters, to be with them, and thorow the Rivers, that they ſhall not overflow them, when they walk thorow the fire, they ſhall not be burnt, neither ſhall the flame kindle upon them, Iſa. 43. 2. Surely theſe waters and fires are not the curſe as the cauſe, in which God w…l ſo accompany and perfect them, but as his preſerving them in it, ſo his leading them into it, is from his love and not from his hatred. From all which we may boldly conclude, that the ſufferings which befall beleevers in this life, are not the penalty or Curſe of the Law, or any part of it, nor yet proceed from Gods revenging juſtice: but fatherly Chaſtiſements proceeding from the love and Grace of their heavenly Father.