Baxters Aphorisms, Part 1 · Part 1 · Chapter 7
CHAP. VII.
How manifoldly evill and hurtfull ſuch ſceptick and diſtinctionary diſputes are, and how farr Mr. Baxter and the Papiſts agree in the matter and form of this diſpute.
I Have been large in anſwering theſe Arguments, yet it hath proceeded not onelyonly from my naturall ſlownes and uncapablenes of Conciſenes, but partly alſo from Mr. Baxters purpoſed Conciſenes, whoſe common ſl…ght it is here and elſwhere, under a pretence of avoyding tediouſnes, to leave the moſt precious truths hidden in corners, and onelyonly to leave a paint of plauſibility and probability upon the Embryons and errors of his own brain, in ſtead of bringing them openly to the tryall. And this occaſioned me to be the more in length to bring forth cleerly into the light the truth that he hath hidden; and to take off the outſide paint from his fancies, that they might appear in their own nature and colors. Partly alſo to diſcover the pernicious danger which lurketh in the doctrine which he hath here delivered, againſt which too much cannot be ſpoken, to prevent the taking of inconſiderate and over credulous Chriſtians in his ſnares. I ſhall ſhew my reaſons why I call it pernicious doctrine, and ſo leave the queſtion.
1 It is anti-ſcripturall and diametrically oppoſite to the word, as is enough manifeſted by that which hath been already ſaid in the examination thereof.
2. It is Antichriſtian, hath ſundry Popiſh errors, ſome more apertly, others more hiddenly included in it. So that when immediately before his arguments he profeſſeth, that it is not affectation of ſingularity that divides him in judgement from the reformed Churches, we doubt not but he ſpeaks truth herein; For it is to follow the ſtream and Clowd of Popiſh Doctors, whoſe ſophiſtry hath more force upon his judgment than ever I could perceive the Word to have. Thoſe Popiſh errors then that are more openly conteined in his doctrine here are principally about Chriſts and mans ſatiſfactions made to God for mans ſinns; in which as the Papiſts ſo Mr. Baxter will have man to bear a ſhare with Chriſt, that the glory may not be wholly the Lords. And here in ſundry points Mr. Baxter ſpeaketh the very ſame things, though not altogether in the ſame words with the Papiſts. I ſhall in theſe ſeverall points, lay down briefly the doctrine of the Papiſts firſt, and then compare Mr. Baxters with it, that the Coherence betwixt them may be cleerly ſeen. The Papiſts opinions I ſhall truly ſet forth to you, (though briefly) as they themſelves expreſs themſelves in the Councell of Trent. Seſſ. 6. Cap. 14. 16. & Seſſ. 14. Cap. 8, 9. and Bellar: in his two books de Purgatorio, & lib. 4. de Poenitentia, and by ſundry other of their own Writers.
1 They hold that although Chriſt hath by his death and merits ſatisfied the Law and Juſtice of God for the fault of our ſinns in offending Gods Juſtice and violating his holy Law, ſo that God is no more at enmity with but reconciled to them which truly repent and beleeve, hath fully pardoned their ſinn, and forgiven their offences for Chriſts ſake: yet hath neither Chriſt given nor God taken full ſatisfaction for the puniſhment, but that after the fault is pardoned, God may and will infl…ct puniſhment upon the offender. In this and the reſt points of ſatisfaction they give this generall rule, that Chriſt hath undertaken for us onelyonly that which we could not do for our ſelves, and ſatisfied for us ſo far onelyonly as it was unpoſſible for us to make ſatisfaction for our ſelves. As for that which by doing or ſuffering was in our power to accompliſh for our ſelves, that he hath left to be (without his preventing us) accompliſhed by us. But in this Caſe, ſay they, It was unpoſſible for man to undertake any work any ſuffering ſo noble & worthy as might ſtand in equipoiſe with the offending of ſo infinite a Majeſtie, and ſo to ſatisfie Gods Juſtice for the fault. This therfore Chriſt hath done and God hath accepted from Chriſt in our behalf. But it was poſſible for man to ſatisfie (at leaſt in part) for the puniſhment which the juſtice and law of God exact for the offence committed. This therefore is in part left to us to ſatisfie; and after he hath forgiven the fault, doth notwithſtanding inflict upon us the puniſhment for the ſatisfying of his law and juſtice. This they go about to prove by the example of Gods dealing with Moſes and Aaron when they had ſinned againſt him, he forgave freely their fault and offence, nevertheleſs called them exactly to a reckoning about the puniſhment; was in perfect friendſhip with them again, yet would not abate them an ace of the puniſhment which he had threatened to them, they muſt dye in the Wildernes and never enter into the land that flowed with milk and hony. The like they inſtance in David about his ſin in reference to Bathſheba and Ʋriah; The Lord forgave the offence, The Lord hath put away thy ſin, (ſaith the Prophet) thou ſhalt not ſurely dye, 2 Sam. 12, 13. Nevertheles in reference to the puniſhment, David ſhall ſmoke for it. The child ſhall dye, the ſword ſhall never depart from his houſe, &c. ſo that David ſhall rue it to his very dying day. Other Scriptures and reaſons they bring which would be over tedious to inſert.
Compare we now Mr. Baxters doctrine with theirs. Theſ. 7. he tells us, That Chriſt Jeſus being fully furniſhed for this work [of Mediation] by his Fathers and his own will, firſt undertook and afterward diſcharged mans debt by ſuffering what the Law did threaten, and the offender was unable to bear. And Theſ. 8. That the Father ſo fully accepted the ſatisfaction, that by way of reward to Chriſt that gave it, he hath delivered all things into his hands, and given him all power in heaven and in earth, and made him Lord both of the dead and living. Yet Theſ. 9th, addeth that, It was not the intent of either the Father or the Son, that by this ſatisfaction the offenders ſhould be immediately delivered from the whole Curſe of the Law, and freed from the evill which they had brought upon themſelves, but ſome part muſt be executed upon ſoul and body, &c. And this he goes about by his ten Arguments which we have examined, to prove of the beleevers themſelves, that they are liable to the puniſhment and Curſe of the Law, to bear it in part even to death it ſelf, and that though there be no unpardoned ſin for which the curſe as the curſePag. 71. Arg. 8, is inflicted upon them. Let any diſcreet man here judge if there be the leaſt haires breadth betwixt Mr Baxter and a Papiſt according to the Councell of Trent, i. e. the worſt Papiſt. The rule of both about ſatisfaction is the ſame. Chriſt hath done and ſuffered for us what we could not do and ſuffer for our ſelves ſay the Papiſts; Chriſt hath ſuffered for us what the Law did threaten, and we were unable to bear, ſaith Mr. Baxter, implying that whatſoever we can bear muſt yet be inflicted upon us. For this ſatisfaction, the fault is forgiven, ſaith Bellarmine. By means of this ſatisfaction there remains no unpardoned Sin, ſaith Mr. Baxter [viz. upon beleevers.] Yet ſay both when the ſin is forgiven the puniſhment, curſe, and penalty of the Law muſt be ſuffered. Here is noble mercy and forgivenes, to pardon a man his fault, and to pronounce with Pilate I finde no fault in him, and forthwith to whip and hang him for no fault. Such divine mercy and Juſtice do theſe white ſonnes of the Pope aſcribe to the Father of Mercies, and to his dear Son the purchaſer and ſluce of all Mercies. Touching the doctrine it ſelf I have anſwered Mr. Baxters Arguments. But as to theſe arguments of the Papiſts, I paſs them by, not having undertaken to anſwer them here any farther than Mr. Baxter is their mouth to diſpute for them.
2 The Papiſts teach (according to the forementioned rule) that Chriſt hath in part alſo ſatisfied for the puniſhment of ſin, as well as wholly for the fault. And as far as Chriſt hath born and ſatisfied, ſo far we are freed from the puniſhment. But Chriſt hath ſatiſfied onelyonly for the infinite & eternall puniſhment, leaving us to bear the finite and temporary puniſhments and curſe of the Law, or to ſatisfie for it our ſelves. So that by their doctrine, Chriſt hath not at all by his merits freed us from the ſubſtance of the Curſe, penalty and vengeance of the Law, but onelyonly from the boundles meaſure and endles duration thereof. What ſaith Mr. Baxter to this? Chriſt (ſaith he) in reference to the puniſhment of ſin, hath ſuffered ſo much of what the Law did threaten, as we our ſelves were unable to bear. Theſ. 7. leaving to us to bear the greateſt Curſes of the Law, but not in their full rigor, and in their rigorous execution thereof. p. 69. Arg. 3. & p. 71. Arg. 8. What is this rigor and rigorous execution of the puniſhment and curſe of the Law, but the execution of the ſame in its infinite meaſure and endles duration, which could not be (as he confeſſeth) born without the offenders everlaſting undooing. Theſ. 6. And thus he with the Papiſts makes the ſatisfaction which Chriſt hath given to his Fathers Juſtice, effectuall to deliver us not from the ſubſtance of the Curſe and vengeance, but onelyonly from the extent of its meaſure and duration. So that if I underſtand my mother language, and the equipollency of terms and words therein, there is but the name, and a Cardinals hat that puts a difference between a Bellarmine and a Baxter in this point, both ſpeak not onelyonly the Tantundem, but the Idem, the very ſelf ſame thing in matter & ſubſtance, to the diminution, yea degrading of the merits of Chriſt, to make way to ſet up mans ſatisfactions parallell with if not ſupereminent and above Chriſts. With whom if I ſhould enter into a Conteſt upon this Argument, and dared as they to make the Scripture a meer Kickſhoſe, without ſubſtance and authority, under the Charm of diſtinctions to be formed, conformed, deformed unto and into any ſenſe at pleaſure, I could upon more probable grounds and with more plauſible reaſons argue that Chriſt hath ſatisfied for, and we by his ſatisfaction are delivered from the finite and temporary part of the Curſe and vengeance onelyonly, but are left to bear for ever the infinite and eternall torment thereof in hell: than they bring for our deliverance onelyonly from the temporary and not from the eternall. Becauſe (according to Mr. Baxter) Chriſt ſuffered the temporary and finite pains onelyonly for us, not the eternall, but left theſe (as it more probably ſeems) to be ſuffered by our ſelves for our ſelves. But as Mr. Baxter will not learn from Chriſt himſelf to oppoſe the Majeſty & power of the Word againſt Sophiſtry, ſo neither dare I learn to oppoſe his Sophiſtry againſt Chriſt and his Word.
3 The Papiſts teach that thoſe puniſhments which come upon Chriſtians unavoydably by the threat of the Law, for the tranſgreſſion of the Law, viz. the temporall evills that are incident to their ſouls and bodies in this life, as ſicknes, ſorrow, loſs of friends, credit or eſtates, poverty, tribulations, perſecutions, trouble of Conſcience, &c. if they be ſuffered willingly and with patience, are ſatisfactions to God for ſin; but if unpatiently and unwillingly, they are Gods revenge upon us. So much the holy Councell of Trent doth even in expreſs words affirm and determine. What doth Mr. Baxter ſay in conformity or contradiction to this aſſertion? He tells us that all temporall evills do neceſſarily invade beleevers, and that by the force and Curſe of the Law, that when God ſanctifieth the ſame to them, he doth not thereby take away their naturall evill or their Curſe, but onelyonly produceth by it as by an occaſion a greater good. What reaſon can be given why God ſhould not do us all that good (viz. which the Orthodox Divines attribute to his ſanctified Chaſtiſements) without our ſufferings, which now he doth by them, were there not ſin and wrath and law in them. Sure he could better us by eaſier means. They are managed by Chriſt to our advantage and good. Theſe are Mr. Baxters words, Pag. 69, 70, 72. Arg. 2, 3, 4, 7, 10. Let us a little examine them. When we affirm that theſe ſufferings as they befall beleevers, are not from the Law as a Curſe, but ſweet Chaſtiſements of Gods love, by which he mortifieth the fleſh, increaſeth their ſelf-denyall, Conformeth them to Chriſt, as well in his ſufferings as in his graces and doings, exerciſeth and quickeneth all the gifts of his grace in them, Crucifieth the world to them and them to the world; and being in diſpute with Papiſts, mention many other precious ends and effects of his Chaſtiſements: Mr. Baxter Comes in with his Tuſh at all this, Arg. 7. Cannot God do us all this good (ſaith he) without our ſufferings, and better us by an eaſier means? What then? [Doubtles] there is ſin and wrath and law in theſe ſufferings. What can he mean by this, but that firſt there is our ſin as the merit of all theſe ſufferings, and ſecondly, that God in executing them takes ſatisfaction from them and upon them for his law violated and his juſtice offended? Let any man that hath not divorced his reaſon from him through prejudice, pick out any other meaning of his words, or deny his words in this meaning to be heterodox and Popiſh. And when he ſaith that God doth by theſe ſufferings produce a greater good [to beleevers than their ſufferings bring evill upon them] Arg. 4. And that they are managed, to our advantage and good, what means he by this advantage and good? Not our purifying and bettering, &c. as we hold, For this as we have ſeen, he ſhakes off as a ſingleſoled ſuppoſition, with a kinde of Apage. Nor any other good that his front hath yet taken boldnes to expreſs, for ſpeaking thereof ſo oft in generall, he would not have been ſo ſhie to ſpeciallize it for our edification and comfort, if there were any in it. It muſt be therefore ſuch a good and advantage, that though he would have us know, yet he will not ſpeak it out plainly, leaſt his tongue and teeth ſhould bewray him to be a profeſſed Papiſt, before ſuch time as he hath Phariſeelike, &c. depraved others that are unwary, and made them worſe than himſelf, Matt. 23. 15. And what ſhould that be, but that God takes ſatisfaction to his juſtice by his judgments upon them, here, that they may not have, or may have the leſs to ſatisfie for, in hell or in Purgatory? In this therefore as in the two former points I take him expreſſing himſelf an adopted ſonne of the ghoſtly Fathers of Trent.
4. The Papiſts hold that there is a Purgatory, which they deſcribe to be a priſon as hot and full of the ſame materiall fire and flames as hell it ſelf: into which the ſouls of Chriſtians after this life, are caſt to ſatisfie Gods juſtice for all their veniall ſins that they have not made ſatisfaction for in this life by ſuffering or doing; and being once caſt into this priſon they cannot come forth out of the torment, untill they have paid the utmoſt farthing of their debt, i. e. untill they have ſuffered ſo much as may counterpoiſe to a very grain, the ſinns whereof they dye unpardoned. This they prove by many undeniable Arguments, ſpecially by the teſtimony of many good ſouls that have obteined a diſpenſation to come thence with their boſoms ſo full of fire as of fleſh and bones, to tell them ſo. Doth Mr. Baxter joyn with them in this opinion alſo? Soft and fair, There is skill in daubing; firſt he will try how this Tractate will take; if according to his minde, probably we ſhall have a ſecond part, and therein he may tell us plainly his judgment in this and many other of his myſteries that here he leaves obſcure and ambiguous. In the interim it pleaſeth him not to deliver his minde herein in words at length, but in dark and uncertain figures. Yet joyn we together what he ſaith here and there in parcells, and ſomwhat may be made or at leaſt conjectured of it. Firſt then he telleth us that ſome part of the Curſe muſt be executed upon beleevers, i. e. upon the whole man, the ſoul as well as the body. Theſ. 9. 2 That untill the day of Reſurrection and of Judgement, all the effects of ſin and law and wrath will not be removed from them. pag. 74.Pag. 71: Arg. 8. Therefore thirdly what he will not [doth not at leaſt] ſay of any of their former ſufferings, he ſaith of death, That there is no unpardoned ſin in it which ſhall procure further judgment, and ſo no hatred in it, though there be anger. A glorious privilege no doubt! ſuch as according to our uſuall proverb a man may find at Billingſgate for a box on the ear from the worſt of men that he meets with. When a man hath in revengefull fury perſecuted his hated nighbour with all the ſtrokes and ſtormes of wrath and miſchief, and after many years perſecution, hath at laſt ſlaughtered him, and trampled his dead Corps into the mire and duſt; now at laſt he ceaſeth from hatred, & is but angry with his poor reliques, forgives him all the reſt, when he can do no more to him, and forgivenes can do him no good. Such tender mercies of Cruelty (as the wiſe man terms them, Pro. 12. 10.) doth Mr. Baxter here aſcribe unto God in his gracious dealings with beleevers for Chriſts ſake: viz. to perſecute them with all the ſtrokes of his wrath, and all the Curſes of the law all their life time, ſparing neither their body nor ſoul, and at laſt with great indignation to deſtroy them and trample their bodies into the earth, duſt, and rottennes, yea and their ſouls whither he liſt, and under what torment he liſt, and after this (ſo remarkeable is his love) he will hate them no more, but be angry with them ſtill. When they are dead and can offend no more, and God hath inflicted upon them all his judgments that he can inflict no more, now their ſins ſhall be ſo pardoned that they ſhall ſuffer no more, no more than all which they already ſuffer. Who denies this to be the very quinteſſence of mercy and ſpirits of love when Mr. Baxter hath ſo defined it, and held it forth to us as the moſt Celeſtiall comfort that we ſhall finde in death? There is (ſaith he) no unpardoned ſin in the death of beleevers that ſhall procure further judgement. Where note 1 that he ſaith not ſimply and abſolutely that there is no unpardoned ſin upon the Saints now dead and buryed: but no ſin ſo unpardoned, that it ſhould bring further judgement than that which is already upon them. And 2 That when he denyeth that their ſin ſhall bring any further judgement upon them, he doth not deny but rather imply their ſins to be yet ſtill unpardoned as to the holding thoſe judgements upon them that are already inflicted. A comfort that the Devills and reprobates in hell ſhall not want after the very day of judgment in the midſt of their flames; That there is none of their ſinns ſo unpardoned as that it ſhould bring any further judgment upon them. But put we all together, 1 That the beleever muſt bear the Curſe, even the whole man, in body and ſoule alſo. 2 That he ſhall not be delivered from this curſe in ſoul and body untill the reſurrection. 3 That although death puts him into a freedom from further judgments, yet it doth not at all deliver him from thoſe that at death are inflicted upon ſoul and body. How ſhall we now make up the matter? If the whole man both ſoul and body muſt ſuffer and not be wholly freed untill the reſurrection, this is not fulfilled in the ſuffering of the body alone. If the ſoul alſo untill then muſt ſuffer, then is it not forthwith upon its ſeperation from the body exalted to Heaven, for there, is no ſuffering, no affliction. Neither doth it ſuffer in hell, for Mr. Baxter exempteth thence all that perſevere in the Faith (according to his definition of faith) untill death. Where and whence then ſhall it ſuffer but in and from the fire of Purgatory? And ſo there is no unpardoned ſin upon beleevers after death that can procure to them any further judgment beyond this. If Mr. Baxter meaneth not ſo, it is his fault to write with ſo much ambiguity, and ſo little plainnes and perſpicuity, as to toll us on to a ſtrong Conjecture that he meaneth ſo, and is in this as in the reſt apoſtatized to the Papiſts.
5 I might add alſo here that he ſeemes to joyn with the Papiſts in holding beleevers in an uncertainty of their ſalvation all their life long. It is conſiderable that neither in his Aphoriſm, nor in the whole explication therof, nor in all his arguments by which he goeth about to prove beleevers under the Curſe, doth he once name any pardon of ſin, or freedom from further judgment, which they attain untill after death, and then when they have perſevered to the end, and dyed in Chriſt, now he mentions and affirms it. What doth Arg. 8 p. 71.this argue but that he would (with the Papiſts) have men to hope well, but to be ſtill uncertain without any aſſurance of Faith or certainty of their perſeverance, and future glory untill their very laſt gaſp? But becauſe from meer Negatives no affirmative can be regularly and ſoundly deduced; I leave this but as probable, and conclude it not as certain.
We have found Mr. Baxters diſpute here to be firſt againſt Scripture; 2 Antichriſtian and wholly Popiſh in ſeverall points. There are many allegations more wherewith it may be juſtly charged, viz. that,
3 It is ſcandalous to the Grace and Mercy and Love of God that are the moſt ſweet and amiable of all his Attributes. So doth he paint out terror in the very Love and Grace of God, and Cruel…y in his tender mercies; making flames of fury to break out from the very bowels of his Compaſſion, that poor ſouls beleeving what he ſaith will be apt to fly from God as from a Satan, and from his Goſpel diſpenſations as from death and hell it ſelf. When they hear him to be ſo bloudy, to take delight in curſing, cruſhing, rending, taring, and tormenting in ſoul and body, unto death and after death, his own ſonnes and daughters, and that under a profeſſion of grace and love to them, what difference can they conceive to be between ſuch a God, and the Devill? If there be ſuch bitternes in his love, who will deſire the leaſt draughts thereof? If his armes of embracing be ſuch Lions pawes, who will not ſhunn all union all drawing nigh to him? ſo doth he ſcandalize Gods love, &c. making it terrible, (which is amiablenes and life it ſelf) that none might deſire him.
4 It is ſlanderous to the juſtice of God; 1 By accuſing it there to inflict the curſe, wrath, and judgements, where he imputeth no ſin. 2 By charging it to receive ful ſatisfaction for our debt from Chriſt our ſurety, and afterward when all is paid, to require ſatisfaction from us too. A piece of injuſtice ſo odious to the light of nature it ſelf, that Mr. Baxter would account him a prodigie of Nature, a Devillized man that ſhould ſo do: yet hath the face to charge the moſt righteous God, whoſe wayes are all equall, yea equity it ſelf, therewith.
5 It is injurious to Chriſt and his Mediation. Charging him and it with inſufficiency. With the want (I mean) either of inſufficient merit to free us from the whole curſe and wrath of God, becauſe he could not do it, or want of ſufficient love to us that having all power given him in heaven and earth, yet will not do it. But in both theſe the Scripture teſtifieth Chriſt to be all-ſufficient, without the leaſt defect either of merit, or love to us, that in the infinitenes of his merit he hath purchaſed all, and by the infinitenes of his love he diſpenſeth this liberty in the fulnes of it to us, Therefore is Mr. Baxter ungratefully injurious to our bleſſed Saviour in denying it and arguing againſt it.
6 It tends to the advancing of mans vain-glory and boaſting, in being at leaſt in part a ſelf-ſaviour, that his ſatisfactions have wrought with the Lord Chriſts in the procurement of his Juſtification and ſalvation. This by the ſequele of this work appears to be the main thing to which Mr. Baxter driveth. For yeelding himſelf up to be the Diſciple of men, to ſee and judge onelyonly by the light of mans reaſon, he ſeems to me to be ſo left of God deſtitute of his Spirit, that he can ſee no farther than a meer naturall man in ſpirituall things; and ſo following the letter and ſcarce the letter without the Spirit of the word, he can think of no other way to happines but that which the very inſtinct of nature ſuggeſteth, namely a mans own willing, running, and procurements. To this end he laies a foundation here of humane ſatisfaction by ſufferings, perceiving well that if mans ſuffering of the curſe of the Law be once granted to be effectuall by way of ſatisfaction to purge the ſoul from ſin, then much more the righteouſnes of workes done in obedience and conformity to the Law, by the help of the Spirit, will and muſt be granted to be more powerfull to the ſame end. Therefore ſeeks he thus to depreſs the grace of God and merits of Chriſt, that upon the ruines thereof he might erect a Temple dedicated to mans righteouſnes.
7 It ſubverteth all the joy and conſolation of Chriſtians, which the Holy Ghoſt requireth of them in their ſufferings from Chriſt or for Chriſts ſake. How can we according to the precept of Chriſt, Rejeyce and be exceeding glad, when we ſuffer, Matth. 5. 12. And with Paul, Glory in tribulation, Rom. 5. 3. and Rejoyce in our ſufferings, Col. 1. 24. And after the rule of James, Account it all joy when we fall into many temptations, Jam. 1. 2. If theſe be the curſe of the Law, the effects of Gods wrath and heavie diſpleaſure? Can a good childe rejoyce and glory in his fathers anger, and in the curſes and ſtrokes of his fathers wrath which he hath juſtly deſerved? It is enough to add deſpair and death to the ſorrow of the Saints in their afflictions, to poſſeſſe their Conſciences with an apprehenſion that all comes from their fathers wrath, and hath the curſe upon it.
8 It holds poor Chriſtians upon a rack of torment, and under the ſpirit of intolerable bondage all their life-time. For let Mr. Baxter though he were ſworn againſt Chriſt to Antichriſt, deny if he can that when the Apoſtle, Gal. 3. 10. ſaith; As many as are of the works of the Law are under the Curſe; his meaning to be that they are in the ſtate and under the power of damnation, or that the curſe and damnation are not in Scripture phraſe the ſame thing. I know he will not deny it, l…ſt he ſhould declare himſelf to hauehave taken at once his farewell of divine truth, and of naturall reaſon alſo. If then to be under the curſe is to be under damnation, then by affirming beleevers to be under the Curſe, he affirmes them to be under damnation, & conſequently them that are in Chriſt to be ſo much the children of wrath and hell as the very reprobates.
9 It inureth upon Chriſt a brand of evill which St James pronounceth deteſtable in a wicked man. What, that out of the ſame James 3. 9, 10, 11:mouth ſhould proceed bleſſing and curſing, ſaith he? Yet Mr. Baxter makes the ſame Chriſt, at the ſame time, to bleſſe and to curſe, to abſolve and to ſentence, to ſave and to damn the ſame perſon.
10 Let Mr. Baxter conſider whether while he labours ſo vehemently to faſten the curſe upon them whom God hath bleſſed with faithfull Abraham, Gal. 3. 9. He doth not pluck the curſe upon himſelf which God hath denounced, Gen. 12. 3. I will bleſs him that bleſſeth thee, and curſe him that curſeth thee.
A word more I ſhall add (by way of digreſſion) to ſome Miniſters, who by a faulty inadvertency, ſpeak in this point almoſt the ſame things with Mr. Bacter, though in the Article of Juſtification they wholly diſſent from him. It hath filled my ſpirit with ſadneſs to hear not onelyonly in the Pulpits of the Country, but of the City of London, pronounced by the Mouths of ſome in great eſteem both for piety and Learning; That to ſay God doth not puniſh his Saints for their ſinns, is flat Antinomiſm: and affirmed, that the afflictions of beleevers are puniſhments for their ſin. I beſeech theſe men to Conſider whom they here explode as Antinomians? whether beſides the Apoſtles and Fathers of the Primitive Church, they do not brand all the reformed Churches, and their Champions againſt the Papiſts, with this ignominy? Whether there be any one Article of Chriſtian Religion, that hath been more ſtoutly defended by theſe againſt the Papiſts, than this which heat of zeal without knowledg (or Conſideration at leaſt) hath of late Called Antinomian? Let them produce any beſides the Socinian and Arminian Sophiſters that have ſtumbled at this doctrine as offenſive. I beſeech theſe men to read one Chamier at leaſt, Panſtr. Tom. 3. lib. 23. the ſix firſt Chapters, where this queſtion is not onelyonly handled at large, but alſo the Arguments of the Proteſtants (who are alſo named Cap. 1.) particularized, and all the objections of the Papiſts againſt thoſe Arguments Confuted: and the Papiſts Arguments to prove the Contrary aſſertion anſwered. The queſtion being thus ſtated, Ʋtrùm puniantur fidelium ſcelera? & utrùm dura quae ijs immittit Deus, ſint peccatorum paenae?
So much by way of anſwer to Mr. Baxters reſolving of his third queſtion. There remain yet three queſtions more; viz.
Bax. 4. Whether it be not a wrong to the Redeemer, that the people whom he hath ranſomed, be not immediately delivered [from the Curſe]?
5. Whether it be any wrong to the redeemed themſelves?
6. How long will it be till all the Curſe be taken off beleevers, and Redemption have attained its full effect?
The two former of theſe queſtions, are ſawcy, arrogant, and proud. In their propoſall, Mr. Baxter acts the part of Satan in queſtioning and accuſing Gods Juſtice. In his anſwer to them he takes upon himſelf to act the part of an Angel, to be an Apologiſt to plead for the defence of Gods juſtice. 2 Gods juſtice is not, cannot be injurious to any, ſo that God needs not an Apologiſt to plead his cauſe; if he needed, his wiſdome would not make choice of his accuſer to be his Advocate. 3 Mr. Baxter if he would have dealt ingenuouſly, ſhould have put the queſtions whether himſelf be not injurious; 1 To God and his Chriſt; 2 To the redeemed by denying their deliverance from and affirming their proſtrate bondage under the Curſe, and not to have queſtioned whether his ſlandering of Gods juſtice hath made God faulty. And then he ſhould have received an anſwer to his reſolving of the queſtions. But as he puts the queſtions I reject his reſolving of them as unworthy of an anſwer. OnelyOnly by the way I ſay, that what he ſpeaks in anſwer to his own queſtions is all meerly ſophiſticall and fallacious. The three firſt reaſons that he brings to prove that Chriſt is not wronged by the not delivering of his ranſomed ones, being things in queſtion not proved by Mr. Baxter, therefore in arguing from them he doth (as it is uſuall with him) beg the principle. The fourth reaſon is not ad idem, but ſo farr from the queſtion as London from Barwick, that there is no hope they will ever meet together. The queſtion ſpeaking of beleevers, The reaſon, of Chriſts dealing with the world to make them beleevers. And the ſame is evident in what he ſaith to the fifth queſtion alſo. The ſixth queſtion he thus reſolveth;
Bax. The laſt enemy to be overcome is death, 1 Cor. 15. 26. This enemy will be perfectly overcome at the Reſurrection. Then alſo ſhall we be perfectly acquitt from the charge of the Law, and accuſation of Satan: Therefore not till the day of Reſurrection and judgment will all the effects of ſin and law and wrath be perfectly removed.
If in the concluſion he mean the effects of ſin and law and wrath ſhall not be removed from the world untill the reſurrection; he ſpeaketh truth, but nihil ad rem, far from the queſtion which ſpeaketh onelyonly of beleevers. If he mean of them that the Curſe ſhall not be removed. I have anſwered it before, and the Scriptures here brought to prove it, and will not here Actum agere.