Baxters Aphorisms, Part 1 · Part 1 · Chapter 1
CHAP. I.
Arg. In which Mr. Baxters Popiſh Doctrine of Implicit Faith is examined; and whether the people may admit Doctrine upon truſt from their Teachers.
THE firſt paſſage wherein he ſheweth himſelf to ſmel of Popery in the point of Faith and Juſtification, is (before the work it ſelf) in the farewell of his Epiſtle to the Reader, pag. antepenult. of the Epiſtle, where he doth not obſcurely manifeſt himſelf to like well enough the Papiſts doctrine of Implicit Faith, and to wiſh it more favoured, and taken up at home among us. His words are theſe, ſpeaking to his Congregation,
Bax. Who I hope do underſtand that to take upon truſt from your teachers, what you cannot yet reach to ſee in its own evidence, is leſs abſurd and more neceſſary than many do imagine.
A very proper inſinuation to a people whom he would have to ſwallow ſuch Doctrines as in the following Treatiſe he offers to them to be ſwallowed. As far as he prevails, or prevails not with this inſinuation, ſo far he hath or hath not men his Diſciples. This is the very foundation of Antichriſts kingdom, the authority of men, as the foundation of Chriſts kingdom is the authority of the Scriptures. If Mr. Baxter can perſwade men to admit and ſuck in this Doctrine, his whole buſineſs is finiſhed, and all his ends attained. If they take upon truſt even fundamentall doctrines from their teachers, Let Mr. Baxter bring what doctrines he will with him of men and Devils, nothing ſhall be refuſed, all ſhall be taken upon his Credit. By this ſlight he knew the Pope had gathered, and many hundred years held under his vaſſallage in blind obedience many nations of the earth, therefore will not Mr. Baxter baulk it, when hee goes about to propagate the Popes doctrine among us.
But let us ſee what the Popiſh implicit faith is, and then compare Mr. Baxter with the Papiſts, to ſee whether there be not in both one mind and ſpirit. The Papiſts diſtinguiſh betwixt Faith and Faith, telling us there is an Explicit and there is an Implicit Faith. By the Explicit Faith they mean a cleer and diſtinct knowledg, apprehenſion, and believeng of all the Articles and Doctrines of faith which the holy Mother Church of Rome hath preſcribed to be received to ſalvation, and that not in a bunch only, but in particulars alſo. This Faith they hold needful and expedient in the Clergy (as they term their Prelats and Prieſts) who are to rule over, more than to teach the people. By the Implicite Faith they mean a generall and confuſed apprehenſion and believing of all that the Church hath commanded to be taught and believed; that it is all good and true, though they that ſo believe, know not in particular what the Church hath commanded, otherwiſe than they take it upon truſt of their Prieſts which tell them ſuch and ſuch things are commanded by the Church to be believed. This Faith they hold ſufficient for the Laity to ſalvation, to believe what the Church believeth and enjoyneth to be true, though they neither know what it is, nor are acquainted with one leaſt parcell of the word by which they may know it to be true, which they have ſo taken upon truſt to believe. By the Church they mean the Pope and his Clergy, by the Laity the people: So that by their Doctrine, if the Popes decree things in religion ſucceſſively never ſo contrary, and contradictory either to other, and the titular Clergy follow them, and go to Hell for it; yet the people have this one ſupereminent priviledg that their Implicit and Colliers faith ſaves them (as being ſtill the ſame and unchanged) that they believe as the Church believeth; though they know not either wt the Church or what believing is, or what the things are wch the Church believeth.
Compare we now Mr. Baxters words with this popiſh doctrine, and ſee we if there be any difference. I hope (ſaith he) you underſtand. When Mr. Baxter ſaith I hope, we are not to doubt but a man of ſuch rare parts hath good grounds for his hope. He knew there was means uſed to make them underſtand, elſe would he not ſay, I hope you underſtand; and what means but teaching? and who ſhould teach them but Mr. Baxter their Teacher?
But what is it he hopes they underſtand? it followeth: That to take upon the truſt of your Teachers, what you cannot yet ſee in its own evidence, is not, &c. Here is the Implicit Faith, not to ground their opinions and belief in matters of ſalvation, upon the known word of God, but upon truſt from the Teachers, to believe becauſe their Teachers ſay they belive it. And what are the Teachers, but what in Popiſh phraſe is termed the Church, the Clergy, which is in their account at leaſt the Church repreſentative. And Mr. Baxter to decline envy uſeth the plurall number, Teachers, not (as I conceive) that the people of Kederminſter have more Teachers in ordinary beſides himſelf, for he names himſelf in the Title of the book their unworthy Teacher, not one of their Teachers, ſo that his purpoſe is to deliver a general rule for all Churches: His congragation to take upon truſt from him and other Congregations from their Teachers, what they themſelves cannot reach to ſee in its own evidence, i. e. ſuch doctrines as they themſelves by their own light and knowledg cannot tell whether they be white or black, true or falſe, from Heaven or from Hell. And to do this, is leſſe abſurd and more neceſſary then many imagin. Mr. Baxter is ſcarce yet beginning to diſcover himſelf, therefore we have yet Bona Verba from him, we hear him ſpeaking modeſtly; afterward vires acquirit eundo, we ſhall when once he is hot in his diſcourſe hear him ſpeak in the full of the mouth; here only he ſaith leſs abſurd and more neceſſary than ſome imagin. But who knows not his meaning to be, that for the people thus to pin their Faith to the ſleeves of their Teachers, ſpecially to ſuch profound Teachers as Mr. Baxter, is ſo far from being abſurd as that it is neceſſary (I ſuppoſe he meaneth to ſalvation) though ſome imbegin otherwiſe.
Here I would demand (not of Mr. Baxter, for I deſire not familiarity with him while ſuch an Aphoriſt) but of any knowing man indulgent to him, when he ſaith, leſs abſurd and more neceſſary, than ſome imagine; whom can he mean by thoſe ſome, but the Proteſtant Churches and Divines, who at all times with one conſent have cryed out againſt the abſurdity of this doctrine, in their diſputations againſt the Papiſts? And if ſo, what doth he leſs therein than pronounce the Popiſh Doctrine herein neceſſary, and the doctrine of all the Proteſtants in oppoſition to it, a meer imagination?
But it may be objected, that the Papiſts lay down this doctrine of Implicit Faith, or believing upon the authority of the Church, or their Teachers, for a continual rule to the people. But Mr. Baxter propoſeth it but as a temporary rule, uſeful only for a ſeaſon. Therefore the difference between him and them is conſiderable: For ſo much may be gathered from Mr. Baxters words, to take upon truſt from your Teachers, what you cannot Yet reach to ſee in its own Evidence. It is but while they are yet weak, while they cannot yet reach, &c. But when once they are ſtrengthened, and have attained to ſee truths in their own evidence, thenceforth they are to take up ſuch doctrines upon their own evidence, not upon truſt from their Teachers any longer.
I anſwer, This difference is but ſuppoſed, not reall. For if we compare his words here with that which he hath written in the next Section of this Epiſtle before, and with the whole frame and current of of his diſputes, throughout his whole book, we ſhal find that he doth equally with the Papiſts labour to ſettle the people in an implicit faith to believe as the Church believeth ſtill. For in the former Sect▪ he that knoweth beſt his own congregation, acknowledgeth it to be in the number of thoſe, the greateſt part whereof is uncapable af underſtanding ſuch controverted points as are treated of in his book. He ſaith not only that they underſtand them not, but alſo denyeth them to be in a capacity to be brought to the underſtanding of them, viz. in their own evidence, therefore they muſt ſtill hold them upon truſt from their Teachers.
Beſides, if we look to the frame of his Diſputes in this Treatiſe, we ſhall find him concurring with the Papiſts, in his indeavours to keep the people in a perpetuall incapacity to underſtand ſuch Doctrines in their own evidence. For what elſe can he mean by ſeeing a point of divine doctrine in its own evidence, but one of theſe two things, to ſee it in the evidence and cleer teſtimony of the word by which God hath ſet it forth? or to ſee it in the evidence of Sophiſtical learning and diſputes, by which Mr. Baxter and the Sophiſters whom he followeth, pretend themſelves to ſet it forth? But by neither of theſe will Mr. Baxter or the Popiſh Sophiſters (if they can hinder it) ſuffer the vulgar people to know any Evangelicall truth in its own evidence. Not by the evidence of the Scriptures, by which God hath cleered up, and ſo plainly revealed the fundamental truths of ſalvation, that even babes and ſucklings may in good meaſure comprehend them, Mat. 11. 25. 1 Cor. 1. 26. For here with his Maſters the Romiſh Sophiſters, hee raiſeth vain and diſtracting queſtions, making difficulties where the wiſedom of God hath left none, and ſo puzling weak and tender conſciences, that even what before they had attained by the pure and ſimple light of the word, ſeeing now ſuch a thick fogg of doubts interpoſed, they think themſelves to have loſt what light once they had, and ſo ſink into ſadneſs and deſpair, concluding it utterly unattainable. What zeal Mr. Baxter hath thus not only to match, but alſo to exceed all the locuſts of Rome in darkning ſuch truths as Chriſt hath in Scripture left cleer and open to all, ſhining in the very Sun-beams of the Goſpel, we ſhall find in examining the following parts of his Treatiſe. So that in this reſpect he hinders, as much as in him lyeth, his Kederminſterians from ſeeing the truth of Chriſt in its own evidence.
Nor by the latter (Mr. Baxters ſophiſtical way of quenching under a pretence of confirming Goſpel-truth) can the vulgar ever attain to know them in their own evidences, not only becauſe this humane Learning hath no power to ſearch into them, but alſo becauſe it is not to be expected that illiterate men ſhould ever attain any depth in this learning. For if it be true what is generally held by Mr. Baxter and his ſide, that without great acquaintance with ſchool-learning, the marrow of Divinity can never be effectually pierced into; and what a great Scholler once told Eraſmus, that one of theſe School-Doctors John Scotus, can in no wiſe be underſtood under nine years ſtudy at the leaſt; and what a 3d affirmeth, that a man muſt have Ariſtotles Metaphyſicks ad unguem, before he can be capable of underſtanding one ſentence of Scotus; Farewell then all hope of ſaving knowledg ever to be attained by unſcotified miſerable idiots, in its own evidence, or by the Miniſteriall help of ſuch Teachers as have crept here below upon the Doctrine of Chriſt his Prophets and Apoſtles, and not had ſo much time and patience as Mr. Baxter hath beſtowed in the ſublimated ſtudy of Ariſtotle, Scotus, and their fellows.
But what if Mr. Baxter herein ſpeak the ſame things (may ſome ſay) with the Church of Rome, and the ſame in oppoſition to the judgment of all the Reformed Churches, yet this doth not certainly prove that it is ſavouring of error which he here delivereth, except it be manifeſted that he ſpeaketh againſt the Scriptures. Doth the word any where forbid us to take up points of Faith on the credit of our Teachers, though we underſtand not the points which they teach, much leſs can produce any Scriptures ſurely and ſoundly to confirm them?
I anſwer, that the Scriptures are very full and punctuall againſt taking upon truſt of meer men any doctrine to be believed to ſalvation. Be not ye called Maſters, for one is your Maſter, even Chriſt, Mat. 23. 10. q. d. Dare not any of you to ſuffer any to take up matters in Religion upon your truſt or authority? For there is but one unerring Mr. whoſe authority is authentick, Chriſt Jeſus. If Paul or an Angell from heaven preach any other Goſpel to you, &c. let him be accurſed, Gal. 1. 8. therefore not truſted. Prove all things, hold faſt that which is good, 1 Theſ. 5. 21. Believe not every Spirit, but try the ſpirits whether they be of God: For many falſe Prophets are gone forth into the world, 1 Joh. 4. 1. When the Holy Ghoſt ſaith, Prove all, Try all, he implyedly forbids to take up any thing on truſt from men. My ſheep hear my voyce, the voyce of a ſtranger they will not hear, for they know not, i. e. own not the voyce of ſtrangers, Joh. 10. 4, 5, 27. They know and own the voyce of Chriſt alone: If any preach with another voyce, another doctrine than that which is originally from Chriſt, they fly from him, explode him. Here is nothing taken upon truſt but from Chriſt himſelf. They are built upon the foundation of the Prophets and Apoſtles, Jeſus Chriſt being the head cornerſtone, Eph. 2. 20. A more noble foundation than the truſt and authority of men.
I might annex many like teſtimonies of divine Scripture to the ſame purpoſe, but to what purpoſe? They are Deceivers, ſuch as the Apoſtle numbreth among grievous wolves, ſpeakers of perverſe things, i. e. perverters of the Goſpel of Chriſt, that ſeeke to draw Diſciples after them, i. e. to ſettle men in a Faith upon the authority of their learning, wiſedom, and holineſs, Acts 20. 29, 30. But Mr Baxter and his peers are neceſſitated thus to do, if in teaching ſuch doctrines they will draw after them Diſciples; For being deſtitute of the authority of God and his word, if they ſhould not urge men to a credulity upon the authority of men, their doctrine would be hiſſed at as having no authority.
To conclude then; the doctrine which Mr. Baxter here more than obſcurely holds forth is,
1 Againſt Chriſt, and all the Reformed Churches which condemn it, borrowed of, and owned by the apoſtatized Synagoue of Rome only.
2 Againſt the Scripture, as hath been manifeſted.
3 It is a doctrine that brings with it an unſetledneſs and inſtability in Faith and Religion. Whoſoever takes it up from Mr. Baxters credit, muſt be always learning, and never know, be whirled hither and thither with doubts and uncertainties, without any firm ſtation, never attaining reſt. For he that taketh upon truſt from his Teachers what to believe and do to be ſaved, will one day be of Paul, another of Apollo, and a third of Cephas, as his fancy tels him, this or that Teacher is moſt worthy to be truſted. In great probability Mr. Baxters predeceſſor taught not the ſame Juſtification with Mr. Baxter, and he that ſhall ſucceed him will hold out the ſame grounds and way of juſtification with Chriſt and his Apoſtles which Mr. Baxter declineth. And I know not but either of them may be as worthy of Truſt as himſelf. In what a maze muſt that people then be led, by what turnings and returnings muſt they be dragged forward and backward, who are taught to take up doctrines on the truſt of their Teachers? what joy in believing can they ever have, whoſe rule in believing is to be never ſetled in their faith, but to be ſtill wavering? His Diſciples muſt needs be meer weather-cocks, toſſed to and fro with every wind of doctrine, by the ſlight of men, and cunning craf…ineſſe, whereby they lay in wait to deceive, Eph. 4. 14.
4 It is a doctrine that makes way for all Hereſie, Blaſphemy, and Impiety into the hearts of the people. For when Religion is taken upon truſt from the Teachers, Satan will transform himſelf into an Angel of light, and his Miniſters themſelves into Miniſters of Righteouſneſs, to gain credit and opinion of wiſdom and holineſs above others among the people, that upon their truſt at laſt the people may ſwallow all falſhoods under the name of Truth, whatſoever they ſhall commend to them, 2 Cor. 11. 13-15. See whither the Galathians were carryed by taking upon truſt from their ſeemingly Angelical Teachers doctrines of faith. Chriſt is become of no effect to you, ye are faln from grace, ſaith the Apoſtle to them, Gal. 5. 4. Surely the doctrine of Mr. Baxter is the ſame in generall and ſubſtance, with theirs that corrupted and ſeduced Galatia. The Lord avert the like ſucceſs from Kederminſter.
5 It is a Doctrine pernicious in it ſelf, and brings a curſe upon them that receive it in the very receiving of it. For curſed is man that truſteth in man, and maketh fleſh his arm, whoſe heart departeth from the Lord, Jer. 17. 5. If ſo in earthly, much more in ſpirituall things. So much of this point, in which having found what Mr. Baxter is before his entrance upon the bulk of his work, we may eaſily conjecture what a one we ſhall find him, being entred.