Baxters Aphorisms, Part 1 · Part 1 · Chapter 16
CHAP. XVI.
Whether Faith in its proper ſenſe, or [in Mr. Baxters ſenſe] the foreign credere, i. e. Beleeving as it is an act, or worke of man, and comprehends in it all duties, be it ſelf, our righteouſneſs? or be imputed to us for Righteouſneſſe to Juſtification? or both? Mr. Baxters Reaſons brought to prove the affirmative of all theſe, examined.
Theſis 23. page 125. BAx. In this ſenſe alſo it is ſo farre from being an Error to affirm that (Faith it ſelf is our righteouſneſs) that it is a truth neceſſary for every Chriſtian to know, i. e. Faith is our Evangelical Righteouſneſs (in the ſenſe before explained) as Chriſt is our legall Righteouſneſs.
Explication:
This aſſertion, ſo odious to thoſe that underſtand not its grounds, is yet ſo clear from what is ſayd before, that I need no more to prove it. For firſt I have cleared before, that there muſt be a perſonall righteouſneſſe beſides that imputed, in all that are juſtified. And that ſecondly, the fulfilling of the conditions of each Covenant, is our Righteoeſneſſe in reference to that Covenant. But Faith is the fulfilling of the conditions of the New Covenant; therefore it is righteouſneſſe in relation to that Covenant. I do not here take Faith for any our ſingle act, but as I ſhall afterward explain it.
Mr. Baxter verifieth the Proverb, Noſcitur ex comite, qui non cognoſcitur ex ſe. The affections of the man may bee diſcerned by his company, with whom he is (as it were) in a confederacy. The Holy Ghoſt pronounceth of the Jews once degenerated into the manners, and falſe-worſhips of the Canaanits, that they were [no more children of Abraham, but that] their birth was of the land of Canaan, their father was an Amorite, their mother a Hittite, when once they had taken the pattern of their Religion from the Amorites and Hittites, and diverted from the Word of God, and ſteps of their own Progenitors, Abraham, Iſaac, and Jacob, and the following Patriarcks, and Prophets, Ezek. 16. 3. What ſhould we account leſſe of Mr. Baxter, whom wee finde deriving his Religion from the Papiſts, and their aſſociates the Arminians, in contempt of Scriptures, and the godly Divines of the Reformed Churches?
His former aſſertions, That beleevers are ſtill under the curſe of the Law after they are in Chriſt: That their Juſtification is but conditionall both before, and after their believing: That none is (in any ſenſe) juſtified before he believeth: That Juſtification is a continued act, during onelyonly ſo long as we continue fulfilling, broken off when we break, and repaired when we return to the fulfilling again of the ſuppoſed conditions thereof. That it is not compleated before the end of our life (or as Mr. Baxter, out-ſtripping moſt of his Maſters, will have it) not before the day of Judgement. (Theſe all) hee cannot deny to be Doctrines held in common by the Jeſuits and Arminians; and I could (were there need) alleage the very words of Bellarmine, and other Jeſuits, and of Arminius, Corvinus, Epiſcopius, Grevinchovius, the Apology of the Remonſtrants, and in moſt of theſe even Socinus himſelfe, whoſe not onelyonly matter but alſo their very words Mr. Baxter hath tranſcribed into our language, in the delivery of thoſe Tenents.
Here againe hee doth in this Theſis lay downe a concluſion (before more then hinted at) wherein Bellarmine, Socinus, and Arminius fully agree; that, Faith is our righteouſneſſe, even Faith it ſelf our Evangelicall righteouſneſſe (viz. to Juſtification) that it is ſo far from being an error to affirm it, that it is a truth neceſſary for every Chriſtian to know. He acknowledgeth it in the Explication to be an aſſertion odious to ſome. Rational men would therefore expect great ſtrength of Arguments to prove it. And what brings hee? Nothing but his own Authority, which to us is of equal, and but of equal authority with theirs from whom hee hath taken it up. It is clear (ſaith he) from what is ſaid before. No leſſe clear I acknowledge, then the face of a man in a mud-wall for a Looking-glaſſe. 1. I have cleared before (ſaith he) beſides that imputed, that there muſt be alſo a perſonall Righteouſneſs in all that are juſtified. This is not denyed, that there muſt bee ſuch a perſonall Righteouſneſſe, but that where it is, it is there proper and effectuall to Juſtification, is no better cleared then hath been ſaid. How the ſecond thing was before cleared by him, I referre to that which hath been ſaid of both ſides about it. If the caſting of duſt and dirt into the eyes, may be properly called clearing of them; in this, and in no other ſenſe, doe I acknowledge the thing to bee cleared by what Mr. Baxter hath before ſaid.
Where he laies down this caution, (I doe not here take Faith for any one ſingle act, but as I ſhall afterward explain it) he might have ſpared the labour to tell us ſo: For wee ſee what himſelf ſeeth, that ſo to take it, would bee a ruinating blow to the moſt of the foregoing and following doctrines about Juſtification, conteined in this his book.
But he goeth forward thus.
B. Quaeſt. In what ſenſe is then Faith ſaid to be imputed to us for Righteouſneſſe, if it be our Righteouſneſſe it ſelf?
Anſw. Plainly thus. Man is become unrighteous by breaking the Law of Righteouſneſſe that was given him. Chriſt fully ſatisfieth for this tranſgreſſion, and buyeth the priſoners into his own hands; and maketh with them a New Covenant: That whoſoever will accept of him, and beleeve in him who hath thus ſatisfied, it ſhall be as effectuall for their Juſtification, as if they had fulfilled the Law of Works themſelves.
A Tenant forfeiteth his▪ Leaſe to his Landlord by not paying his Rent: he runnes deep in debt to him, and is diſabled to pay him any more Rent for the future. Whereupon he is put out of his houſe, and caſt into priſon till he pay the debt. His Landlords ſonne payeth it for him, taketh him out of priſon, and putteth him in his houſe again as his Tenant, having purch…ſed houſe and all to himſelf: He maketh him a new Leaſe in this Tenor, that paying but a Pepper-corn yearly to him, he ſhall be acquit both from his debt, and from all other Rent for the future, which by his old Leaſe was to be payed. Yet doth he not cancell the old Leaſe, but keepeth it in his hands, to put it in ſuit againſt the Tenant, if he ſhould be ſo fooliſh as to deny the payment of the pepper-corn. In this caſe the payment of the grain of pepper is imputed to the tenant, as if he had payed the rent of the old Leaſe. Yet this imputation doth not extoll the pepper corn, nor vilifie the benefit of his benefactor, whoredeemed him. Nor can it be ſayd that the purchaſe did onelyonly ſerve to advance the value and efficacy of that graine of pepper. But thus, a perſonall Rent must be payd for the teſtification of his homage. He was never redemeed to be independent, and his own Land-lord and Maſter. The old Rent he cannot pay. His new Land-lords clemency is ſuch, that he hath reſolved this grain ſhall ſerve the turn.
Doe I need to apply this to the preſent caſe? or cannot every man apply it? Even ſo is our Evangelicall Righteouſneſs or Faith imputed to us for as real Righteouſnes, as perfect obedience. Two things are conſiderable in the debt of Righteouſneſs. The value, and the perſonall performance, and intereſt. The value of Chriſts ſatisfaction is imputed to us in ſtead of the value of a perfect obedience of our own performing; and the value of our Faith is not ſo imputed. But becauſe there muſt be ſome perſonal performance of homage, therefore the perſonall performance of Faith ſhall be imputed to us for a ſufficient perſonall payment; as if we had payed the full rent; becauſe Chriſt, whom we believe in, hath paid it; and he will take this for ſatisfactory homage. So it is in point of perſonall performance, and not of value that Faith is imputed.
I ſhould have left this paſſage, as meerly windy, to the wind, finding nothing in it that hath the leaſt force to diſturb, or ſhake any wel-grounded Chriſtian. Only becauſe not all that are true Chriſtians, are alſo ſo well grounded and rooted in Chriſt, and built upon the foundation of the Apoſtles and Prophets as could be deſired; but not a few children in underſtanding whirled to and fro with every winde of doctrine; for prevention of their ſliding I ſhall ſay ſomething, (and there is not much need of ſpeaking much) to it. Mr: Baxter ſhews himſelf to be a notable proficient, yea a perfitiſt in the art of Impoſture. As hee hath his feats and ſhifts of ſophiſtry ſtill in readineſs to beguile them that pretend to learning; ſo he hath, and here makes uſe of his good words and fair ſpeeches, ſmoothneſſe of language, and a ſhew without ſubſtance of reaſon, which the Holy Ghoſt affirms to be the common ſlight of falſe teachers, to deceive the hearts of the ſimple, Rom. 16. 17, 18.
His ſcope here ſeemes to be two-fold. 1. To hold himſelfe in favour with the Arminians his younger brothers, and kindly to draw them with him up to a full cloſure with the Papiſts, the worſt of Papiſts, to ſpeak not onelyonly the ſame thing, but alſo the ſame words with him, and them in the point of Juſtification. 2. To delude and charme with golden words of painted vanity, in ſtead of ſound verity, the weak and unwary Chriſtians among us, into a confederacy with him in his opinions. 1. In reference to the former part of his aim and purpoſe, it is evident, that though the Arminians are led by the ſame ſpirit with the Papiſts, and as much as we can underſtand by their writings, have even ſacrificed themſelves to drive on the Papiſts intereſts; yet they ſpeak not altogether ſo broad and home as Maſter Baxter doth in the Popiſh dialect in this point of juſtification. The times of Maſter Baxters and Arminius his declaring themſelves for the Popiſh ſynagogue, were not one and the ſame. Here Maſter Baxter hath the advantage of Arminius, & improves it diligently. Arminius was to broach his doctrine in Common-wealth; where he knew he ſhould have all the Magiſtracy, Miniſtry and people alſo, on a ſudden, riſing up with co-united ſtrength to oppoſe him; yea all the Magiſtrates and Miniſters of the reformed Churches round about, bringing their co-united help to extinguiſh his wild-fire. Needfull was it therefore for him in policy to ſpeak warily, & non repente fieri turpiſſimum: not at once to diſcover himſelfe at the worſt.
The times do better ſerve Maſter Baxters purpoſes, Providence hath caſt him upon a people of itching ears, at a time when the promoting and admitting of Monſtroſities in opinions is the faſhion mainly in requeſt in religion, the moſt, like the Athenians, harkening …fter nothing elſe but news and novelties in doctrine, & having ſet up Altars in their hearts to the unknown Gods, are ready to burn incenſe and offer ſacrifice to every phantaſm of falſhood, which under the name of a new light or truth, ſhall be diſcovered to them. It behoved him therefore, for the full attaining of his deſigns, to make uſe of the opportunity, to ſtrike home, and to the purpoſe, while the iron is hot, and having his mouth once open, to vomit out all the poyſon in his belly in one floud, while there are ſo many mouthes and bellies open to receive it. Hence it is, that Arminius and his followers, though they had as good ſtomacks as Mr. Baxter, yet did not open their mouthes as wide as hee in Babel language. Though they ſpake the tantundem, yet they ſpared to utter the idem, with the Papiſts to obſcure the Grace of God in our Juſtification. They termed not (as the Papiſts do) Faith the very, or part of the very righteouſneſs which juſtifieth of it ſelf, but that which is imputed to us for, or in ſtead of perfect righteouſneſs, to Juſtification, aſſerting not that it juſtifieth by its own inherent virtue, or righteouſneſs, but to bee graciouſly accepted for righteouſneſſe at Gods tribunall. Chriſt (ſay they) hath merited for us, that our Faith ſhould be accepted, and eſteemed of God, for, and in place of the perfect righteouſneſs of the Law, to juſtifie us in his ſight. In ſubſtance they ſpeak the ſame thing with, but in words they are ſomewhat more favourable, and modeſt then the Jeſuits. But Mr. Br. doth not thus ſpeak thorow his teeth liſping, to mince the matter, but having the advantage of a good wind and tide, (as hath been ſaid) hoyſeth ſayles, and is at once carried into the very Lateran of Rome, through the ſtreams of Tibris; and ſpeakes out in the Romiſh tone, aſſerting Faith to be the perſonall righteouſneſſe by which we are juſtified, and makes the righteouſneſs of Faith a collateral with the righteouſneſs of Chriſt to our juſtification. Yet doubting his good friends the Arminians will be angry for his poſting before them, and finding them in reverence to their Father Arminius, yet ſticking to, and loath to depart from his words, that Faith is but imputed for righteouſneſs, he calls back (notwithſtanding all his haſte) to them, inviting them to follow him; for he is ſtill of the ſame mind with them, and endeavours to ſhew them, that Faith it ſelf may be our righteouſneſſe, and yet be imputed to us for righteouſneſſe alſo. Which alſo he doth ſo graphically paint out to them, that they may (if they will not be too wayward) eaſily perceive, that they may own the Pope for their Father, and be nevertheleſs the genuine ſons of Arminius ſtill. What effect his fine words will take upon the Armians, I know not, I care not. Only this was requiſite to be made out to be one end that he had in this paſſage of his, that we might the better know the man what he is: One that hangs ſo cloſe to Rome, as the bur to the garment; yet holds ſweet correſpondence with the Arminians too, to draw them to ſo full a diſcovery of themſelves, as himſelf hath made of himſelf.
2. In reference to the weake, and unwary Chriſtians among our ſelves, his aime is to faſten both the Popiſh and Arminian doctrines before mentioned upon them; and that not by ſtrong arguments of Scripture, whereof he is wholly deſtitute in this point, but by fine paints and flouriſhes of words, and delightful fimilies, pretending much ſweetneſs and innocency in thoſe doctrines, having learned of his forefathers that images are Laymens beſt books, viz. to carry them into idolatry & error, and pictures are of more force to work upon the ignorant, then ſound doctrine. To prevent therefore what evill is intended to them, I ſhall give theſe few premunitions.
Firſt, that the queſtion it ſelf propoſed by him, is meerly captious; If Faith be our Righteouſneſs it ſelf, how is it ſaid to be imputed to us for Righteouſneſs? as if Faith either as an act or duty, or habit of Evangelical righteouſneſs, were imputed to us for, and in ſtead of the perfect fulfilling of the righteouſnes of the Law to Juſtification. This he takes as granted, whereas it is one cheif thing in queſtion. All the reformed Churches, with their Teachers & Paſtors have unanimouſly denyed both that faith is our juſtifying righteouſnes; and that it is imputed to us for righteouſnes, otherwiſe then as it is inſtrumental to apprehend Chriſt to be our righteouſneſs, or the ſatisfaction which Chriſt hath made for us, to be imputed to us for, and inſtead of that righteouſnes which conſiſteth in fulfilling the Law.
2. As to the plain and poſitive anſwer which he makes to the queſtion: Though we grant what he ſaith of our unrighteouſneſs, Chriſts ſatisfaction, and purchaſe of the priſoners; yet in that which hee addeth of the covenant that hee makes with the priſone…s ſo bought, there is nothing but guilful, ambiguity. viz. that Whoſoever will accept, and belie…e in him, who hath thus ſatisfied, it ſhall be as effectual for their juſtification, as if they had fulfilled the Law of Works themſelves. To the ſimple and upright man, that is not acquain…d with Mr. Baxters ſubtilties, this will ſeem as ſound a Doctrine as if an Angel from heaven had delivered it. But how wide is his meaning from that which his words ſeem to import?
1 By faith he meanth not what he calls it, An accepting of and beleeving in Chriſt, as it is ſuch an accepting and beleeving, but as it is a qualification or act, Comprehending in it all qualifications and good works beſides, as afterward he makes his meaning evident. 2 When he calls it an accepting of and beleeving in him who hath thus ſatisfied, he means not a beleeving and accepting of him onelyonly under this notion as he hath ſatisfied, that this ſhall ſuffice to Juſtification. Nay our accepting him for our law giver and performing of all things that he Commandeth, and Conſequently all our obedience, he will have to bear an equall part to Juſtification. 3 When he ſaith, whoſoever thus accepteth and beleeveth, doth he mean that this Fa…th or beleeving is the alone Condition of the full juſtification of which he ſpeaketh, or upon wh…ch alone Chriſt Covenanteth to juſtifie? Nay he attributes no leſs to repentance, Charity, mercy, holines, every gift of the Spirit, every work of the law to which we are moved by the Spirit, and Called by the Goſpel; about their efficacy to Juſtification than to Faith it ſelf. Why doth he put off the Monkes C…wle and put on Pauls Cloke, onelyonly to deceive the ſimple for whom Chriſt hath dyed? 4 When he ſaith, It ſhall be as effectuall &c. putting It next to the word ſatisfied, and next to the Clauſe Him that hath ſatisfied, there is the ſame ambiguity and falſhood with that which I noted in the ſecond place, and whether he meaneth it faith, or it ſatisfaction, ſhall do the work? 5 Where he ſaith, It ſhall be as effectuall to Juſtification as if they had fulfilled the law of works themſelves. Here he utterly deſtroyeth the righteouſneſs and ſatisfaction of Chriſt, as any way imputed to Juſtification, when elſwhere he makes it equally neceſſary with the righteouſneſs of Faith to Juſtification. And thus he ſeems to leave the Papiſts (which he would not do for a world I think) which hold that we are juſtified both by Chriſts righteouſneſs and our own righteouſnes alſo: and to joyn onelyonly with the Socinians, which hold that we are juſtified onelyonly by faith imputed to us for righteouſnes, and not by the righteouſneſs and ſatisfaction of Chriſt at all. For if this beleeving be by the vertue of Chriſts Covenant as effectuall to Juſtification as our fulfilling of the law of works could have been, then is there no need of any act or ſuffering or ſatisfaction of Chriſt to be imputed to us. For whoſoever ſhall fullfill the law ſhall have no need of a Mediator to juſtifie him. Therefore neither he that ſo beleeveth &c. But how hard is it for a man that oppugneth truth and propugneth error by meer fallacies againſt the light of his Conſcience, to keep himſelf free from Contradictions; here he Contradicts what he had before ſaid of Chriſt our righteouſnes; and in the application of the following ſimilitude we ſhall find him in ſubſtance contradicting what he here ſaith. Touching all thoſe things which a little before I have affirmed his meaning to be ſo and ſo; let none demand how I know what is in another mans heart: himſelf in the following part of this Tractate fully diſcovers it, as we ſhall finde by reading and examining it. Neither will any queſtion it but they that have not read him, or in reading have not underſtood him. Thus much to his plain anſwer before he diſcends to his ſimilitude which he uſeth as ſugar to lap & roll it up in, that it may go down pleaſantly. In this anſwer we finde nothing but words, his own words, not the leaſt pittance of Gods word to authorize it; he ſaith all, and with the ſame facility we deny all. Proceed we after him now to his ſimilitude.
3 As to his ſimilitude, firſt I except that Similitudines or rather Similia illuſtrant, non probant. Similitudes are of good uſe to illuſtrate and make Cleer to the underſtanding that which is before proved to be a truth; but of no uſe to prove that which is unproved and the thing ſtill in queſtion. That which Mr. Br hath before Concluded in his anſwer, was that Faith is both the righteouſnes it ſelf by which we are juſtified, and 2 that it is alſo imputed to us for and in ſtead of Juſtifying righteouſnes: viz. the very Goſpel Righteouſnes, imputed for and in ſtead of the legall righteouſnes. He hath ſaid it without any addittament of Scripture or reaſon to prove it; ſo that his ſimilitude here is brought to illuſtrate onelyonly a phantaſm of his own brain, not any doctrine of Gods word.
2 I except againſt the ſimilitude it ſelf as being in its matter and form altogether incongruous to illuſtrate the doctrine of juſtification by Faith, which the Goſpel holds forth to us; becauſe it hath (beſides other) theſe following incongruities to it.
1 Though (as in the poſitive anſwer before we did, ſo here) we grant what he ſaith of the Tenants forfeiture, unablenes to pay, expulſion from the inheritance, caſting into priſon; his Landlords ſon paying the debt for him, delivering him out of priſon, putting him into his houſe again as his Tenant, having purchaſed the houſe and all to himſelf; (provided alway that all this be done by the will of the Father the firſt Landlord, which Mr. Br doth not deny,) And though we pardon to Mr. Br (upon Condition that he do ſo no more) that he ſpeaks here more orthodoxly than he purpoſed, viz. the priſoners debt to be ſatisfied, the priſoner to be delivered, & reſtored to his houſe, to the inheritance again by the meer grace and purchaſe of the Son, before God; which implyes no leſs than a full juſtification with & by God, before ever the priſoner beleeved, or had a new Leaſe, a new Covenant of grace and faith made with him; a doctrine which before Mr. Br anathematizeth to hell it ſelf: and will do ſo again; though he thereby Curſe himſelf for that which inconſiderately here fell from him: Theſe things granted and winked at: we utterly explode all the reſt in the Similitude not onelyonly as uncoherent with, but as contrary to the doctrine of Grace, yea utterly deſtructive to the nature and working of grace in our Juſtification; and that in theſe particulars, as I promiſed above to ſpecifie. 1 That it maketh our Juſtification mercenary, and held by yeerly rent: for though it be but a pepper-corn that is payd, yet that is rent and payment, (as ſhall be manifeſted before we paſſe from this ſimilitude) which is contrary to the Covenant of grace, and doctrine of the Goſpel which affirmeth, that We are juſtified freely by his Grace through the Redemption which is in Jeſus Chriſt, Rom. 3. 24. And wholly agreeing with the doctrine of the Goſpel is that of Auſtin; Non enim gratia Dei Gratia erit ullo modo, niſi gratuita ſit omni modo. The Grace of God ſhall not be grace in any reſpect, except it be free in every reſpect. But how is it free which is a debt acquired and held by rent and payment? 2 That it maketh our Juſtification Conditionall, if Articles of Covenant be performed then the Tenant abides in the inheritance, the man is juſtified, if through fooliſhnes or forgetfulnes unperformed, then is the Tenant outted, the man unjuſtified. And to be thus conditionally Juſtified is no Juſtification. When contrariwiſe the Goſpel holds forth a reall and abſolute Juſtification, Son, Daughter, Be of good cheare, thy ſinns he forgiven, Mat. 9. 2. Luk. 7. 48. He that is waſhed needeth not, ſave to waſh his feet, but is clean every whit, Joh. 13. 10. Being juſtified by faith, we have peace with God, and glory in tribulation, Rom. 5. 1. 3. Is it not a reall and abſolute, but a conditionall forgivenes, waſhing, Juſtifying here ſpoken of? then muſt the effects in theſe places added and attributed to ſuch forgivenes waſhing & Juſtifying, be not reall but conditionall alſo. A conditionall not reall chear & comfort, a conditionall not reall cleanneſs, a conditionall not reall peace with God, and glorying in tribulation. But theſe effects are out of queſtion reall, Therefore Juſtification the Cauſe of theſe effects reall alſo. 3 It delineats an unperfect Juſtification. The Old Leaſe is not cancelled, but kept firm to be put in ſuit againſt the Tenant after the New Leaſe is made. The Old Covenant of works is kept in force againſt the beleever after he is entred into the New Covenant of grace to be put in ſuit againſt him upon occaſion to his totall damnation. When the Goſpel pronounceth the juſtification of a beleever perfect, the Old Covenant in reſpect of any power over him to be dead, Rom. 7. 6. The hand writing againſt him and contrary to him, blotted out, taken out of the way, and nailed to the Croſs of Chriſt, Col. 2. 14. So that he is no longer under the Law of workes to be pleaded or putt in ſuit againſt him, Rom 6. 14. Nor is there now any more Condemnation to be inflicted on him, Rom. 8. 1. 4 It points out a mutable juſtification. While the Tenant payeth the rent he ſhall be acquit both from his debt and all other rent for the future, but if he miſs of payment then, both the old d…bt and rent falls on him as a mountain again, cruſhing him untill the pepper-corn intercede & remove the mountain, and then acquitt again untill the pepper-corn be loſt in carriage, or being round and full of volubility, run beſides the Landlords hand, then on comes the mountain of debt upon the Tenant again, &c. Thus mans juſtification is made faſt or looſe, according to the ſtedfaſtnes or mutableneſs of mans will, and the grace of God in juſtifying, of ſo little fixedneſs that a pepper-corn can weigh it and ſway it up and down at pleaſure. When contrariwiſe the Scripture every where pronounceth the grace of God, and Covenant of grace, everlaſting, unchangeable; and makes the Juſtification of man to reſt not upon his own mutable and mad will, but upon the ſtable and ſtabliſhing grace of God. I will be mercifull to their unrighteouſneſs, and their ſinns and iniquities will I remember no more, Heb. 8. 12. I will make an everlaſting Covenant with them, that I will not turn away from them to do them good, but I will putt my fear in their hearts that they ſhall not depart from me, Jer. 32. 40. with a large heap of teſtimonies more to the ſame purpoſe, which would be here impertinent to tranſcribe.
Thus is the ſimilitude as here framed in all theſe reſpects, proper indeed to illuſtrate the bugbear figment of Juſtification in Mr. Brs brain: but altogether incoherent with the Juſtification which the Goſpel holds forth to us. Yet he addeth, In this caſe the payment of the grain of pepper is imputed to the Tenant as if he had payd the Rent of the old Leaſe. When contrariwiſe the reformed Churches affirm from moſt full and pregnant Teſtimonies of Scripture, that to reſt any thing at all upon the imputation of ſuch pepper payments for righteouſneſs, doth utterly fruſtrate the offers of grace and benefits of Chriſts death unto us; as hath been oft before manifeſted.
That which followeth doth not take off the Odium and falſhood of this his doctrine, but rather augments it, declaring that he hath learned of the Papiſts not onelyonly their falſifications of the Goſpel, nullifying of the grace and righteouſneſs of God, and extolling the creſt of mans pride; but alſo their fallacious ſhirts to d…fend his dealing herein. Yet this imputation (ſaith he) doth not extoll the pepper-corn, nor vilifie the benefit of his benefactor, who redeemed him; Nor can it be ſaid that the purchaſe did onelyonly ſerve to advance the value and efficacy of that grain of pepper. The very language of the Papiſts and the Arminians, for …o they when they have mounted the righteouſnes of mans faith and works to be a part or the whole of the righteouſneſs effectuall to Juſtification; they come after with a plauſible varniſh of words, profeſſing that they do not herein abaſe Gods grace, nor heave above its own proportion mans righteteouſneſs. For (ſay they) we do not attribute any thing to mans righteouſneſs, either as it is mans righteouſnes, or to the price and value of it, as if by its own worth & merit it doth Juſtifie; but partly (ſaith Antoninus) ex ordinatione Divina, as God hath ordeined it to that end; and partly as it is the effect of Grace, and wrought in us by the Spirit, ſo that the value and efficacy thereof is to be taken not from the righteouſnes inherent in us, or performed by us, but from Gods ordination of it to the end to which himſelf will make it effectuall, and from the vertue of grace, and the ſpirit of grace in whoſe ſtrength it is performed. So alſoAntoni. par. 4. tit. 9. c. 7. ante ſect & ſect. 1, 2, 3. Oſor. de Juſ: li. 6. nu. 151 ex Hoſ. Confut. l ih. 5. pag. 451, 452. Andrad. Orths. explic. li. 6. pag. 181. Pemb. of juſtif. p. 34, & 35. ſect. 2. cap. 2. the reſt of the Scholaſticks, Monks and Jeſuits, affirm that they do not by this doctrine Contribute any thing to mans righteouſneſs, or diminiſh the glory of Gods grace and Chriſts merits; Nay they are the ſole advancers of Grace and of Chriſt; for that they attribute due power to them, to make mans righteouſneſs that is baſe and nothing in it ſelf, to be effectuall or meritorious to Juſtification. That theſe Heretikes the Lutherans are the Curſed enemies unto Chriſt and grace, in denying our Righteouſneſs available to juſtifie and ſave us, ſo ſtreightening the vertue and power of Grace and of Chriſt, as being unable to infuſe vertue and efficacy into our righteouſneſs to juſtifie and ſave us, but more fully of this in a more proper place. The ſame paint doth Arminius uſe to make tolerable if not plauſible his imputation of the Act of Faith to Juſtification, as his very words are alleaged by Mr. Pemble. No marvell then if Mr. Br hath proficiently learned at the feet of ſuch Gamaleels. But what force or ſhew of ſubſtance is there in his and their ſo peeviſh ſhifts and evaſions? It is as he that brake up a neighbours houſe, killed the Maſter and enriched himſelf with the Treaſure thereof, with this mentall reſervation, that the Act ſhould be without any guilt of Murther before God, or of felony before men. And what either God or man could then lay any thing to his Charge. So Mr. Br with thoſe whom he followeth, robs God of the glory of his grace, and Chriſt of the honour of his merits, to inrich the righteouſneſs of their own Faith and works therewith: but with this proviſo firſt layd in their fancies, and after ſubſcribed to with their hands, that God and his Chriſt muſt not take their grace and righteouſnes herein wronged, nor mans righteouſneſs extolled, nor the actors therein offenders: and when they have layd all things ſo ſure, what hath God or man to ſay againſt them?
Yet is there one inconvenience, and the ſame a ſhrewd one, that Gods way of reckoning in the point of Juſtification was fixed before this of Mr. Br and his Maſters, and without any Conſultation with them about it, by means whereof it runs right Contrary to theirs. And it is much to be feared becauſe he is God, he will not now Change. He hath in this point ſet ſo in direct oppoſition mans righteouſneſs and Gods righteouſneſs, grace and works, that both Cannot, ſhall not Conſiſt together, but either exclude and fruſtrate the other. It muſt be onelyonly Gods righteouſneſs or onelyonly mans righteouſneſs (according to his rule) by which we muſt be juſtified; he prohibits all medleyes, will have no mixture of heaven and of earth, of the Spirit and of the fleſh, the oxe and the aſſe muſt not be yoked together in this buſines: he that brings any of his own righteouſneſs, fruſtrates to himſelf the Grace and righteouſneſs of God: He that truſteth to grace, and putts on by Faith the righteouſneſs of God, muſt derelinquiſh his own righteouſneſs to be found in Gods alone unto Juſtification, Rom. 9. 30, 31, 32. Rom. 10. 3, 4. Phil. 3. 9. If by Grace, then it is no more of works, otherwiſe grace is no more grace; but if it be of works, then it is no more grace, otherwiſe work is no more work, Rom. 11. 6. And other ſuch like Scriptures which in the more proper place I ſhall produce. What will Mr. Br anſwer at Gods tribunal for raiſing his pepper-corn as a mount from which to batter the impregnable grace and righteouſneſs of God? If this doth not, what can extoll his pepper-corn?
To conclude what I have to ſay to the foreſaid words of Mr. Br, let him not take pepper in the noſe (as the Country phraſe is) if I take a grain or two of his own looſe powder to blow up his pepper-corn, that it may not be abuſive to the feeble and ſimple Chriſtians. If theſe will but conſider well theſe two things; firſt, what he means by his pepper-corn? ſecondly, how farr he will abaſe, or extoll it, they ſhould eaſily ſee his ſubtlety, and keep their foot from being taken in this his ſnare laid for them. Both theſe are to be gathered from himſelf. Touching the former he means by the pepper-corn, the whole righteouſneſs of man, the entire righteouſneſs which the Law requireth in the full ſubſtance, though not in the full degree which the Law requireth it, all perſonall vertues and duties which the morall Law injoyned upon men. This is cleer enough by what he hath ſaid before, hinted by that which he annexeth in the application of this Similitude when he ſaith, Even ſo is our Evangelicall Righteouſneſs or Faith, inſinuating that by Faith he means all that Can be brought under the notion of Evangelicall righteouſneſs in his ſenſe, which is all that the Law Commandeth and the Goſpel approveth as righteouſneſs: and in the following part of his Treatiſe when he Comes to the Anatomizing of his Faith here ſpoken of, he doth in expreſs words affirm & ſeek to confirm it. Here is a pepper-corn able like Moſes his rod-ſerpent, to eat up all the pepper-corns of the Eaſt-Indies. Poſſibly the royall Soveraign was built to fetch it from the Eaſt Indies to us, it being too great a fraught for any other Shipp in England. And it muſt not be divided, for a peece will do no good in this buſines, but the whole is required. Doth not the weakeſt Chriſtian here ſee diſcovered the Cunning of the man that would have them to ſwallow ſuch a pepper-corn, ſuch a Camel into themſelves? What room would be left then for Chriſt? which of the Phariſees of old or of the Papiſts in latter ages, have more extolled mans righteouſneſs, or more fully aſcribed ſalvation to works? onelyonly though they uſed terms equipollent to Cover their falſhood, yet they did not hit upon the pepper-corn, to delude poor ſouls with an opinion that if there were any difference between their doctrine and the Doctrine of the Scriptures, yet was it as ſmall as the weight and worth of a pepper-corn, ſo that they might be followed without danger.
Touching the latter, how farr he will extoll the pepper-corn of our own workes and righteouſneſs to Juſtification and ſalvation, he doth not here (though afterward he doth) in expreſs words ſignifie. But that he means to extoll them, he doth enough plainly give us to underſtand: When he ſaith that the purchaſe did not OnelyOnly ſerve to advance the value and efficacy of that grain of pepper, his meaning muſt be (at leaſt) that Chriſt dyed and by his death hath purchaſed to the pepper-corn of mans righteouſneſs, a value and efficacy in part, though not OnelyOnly to Juſtifie us, ſo that our righteouſneſs muſt go Cheek by Cheek with the righteouſneſs of Chriſt to Juſtification. Now as if Uſury as it Conſiſteth in taking increaſe, be unlawfull, a penny of a hundred pounds taken by way of increaſe, is no leſs in ſubſtance Uſury and unlawfull, than the taking of Tenn pounds of the hundred: ſo if the adding of our righteouſneſs to the righteouſneſs of Chriſt for our juſtification, be an unlawfull exalting of our own, and depreſſing of Chriſts righteouſneſs, then to bring our own righteouſneſs with the righteouſneſs of Chriſt in the leaſt part to juſtifie, is as truly an unlawfull depreſſion of Chriſts righteouſneſs and advancing of our own, as if we brought it in the higheſt degree wholly and alone to juſtifie us: and ſo by his account Chriſt dyed to make man, though not the OnelyOnly, yet in part a ſaviour of himſelf. And herein to follow his doctrine is the ready way to be a ſelf-deſtroyer. Chriſt is become of none effect to you whoſoever of you are juſtified by the Law, ye are faln from grace, ſaid the Apoſtle to a people, that did extoll but in part and not OnelyOnly their own righteouſneſs to juſtification. Though it be not OnelyOnly poyſon which a man eateth, yet it there be poyſon in it, it brings death after i…. If we magnifie one grain of our own pepper to that height that we make it a part of that righteouſneſs by which to ſtand at Gods tribunall this one grain will ſink us down to hell, ſo hot a poyſon is Mr. Brs pepper-corn.
I ſhall joyn that which followes in the ſimilitude, viz.
Bax. But thus: A perſonall Rent muſt be payd for the teſtification of his homage: He was never Redeemed to be Independent, and his own Landlord and Maſter; The olde Rent he cannot pay, his new Landlords clemency is ſuch, that he hath reſolved, this grain ſhall ſerve the turn.
With that which is homogeneous to it in the application.
Bax. Two things are conſiderable in this debt of righteouſneſs: The value and the perſonall performance or intereſt. The value of Chriſts ſatisfaction is imputed to us, in ſtead of the value of a perfect Obedience of our own performing; and the volue of our Faith is not ſo imputed: But becauſe there muſt be ſome perſonall performance of homage, therefore the perſonall performance of Faith ſhall be imputed to us for a ſufficient perſonall payment, as if we had payd the full Rent, becauſe Chriſt whom we beleeve in, hath payd it, and he will take this for ſatisfactory homage; ſo it is in point of perſonall performance, and not of value, that faith is imputed.
It is not denyed but a perſonall teſtification of homage is required. We were not Redeemed to be independent, or our own Landlords and Maſters, to ſerve our ſelves and walk after our own thoughts. No; Ye are not your own, for ye are bought with a price, (ſaith the Apoſtle) Therefore glorifie God in your body and in your Spirit which are Gods, 1 Cor. 6. 20. And again, He hath given himſelf for us, that he might redeem us from all iniquity, and purifie to himſelf a peculiar people, zealous of good works. We muſt live and dye to him that dyed for us in teſtification of our homage. But the thing in queſtion is not whether this homage is to be done, but whether when it is performed, it be a Cauſe or an effect of our redemption and juſtification; Whether we are to perform all duty that we may be redeemed and juſtified, or becauſe we are redeemed and juſtified. Whether the relation of the perſons go before the relative duties, or the relative duties before the relation of the perſons. Reaſon tells us that filiall obedience doth alway preſuppoſe the relation of a Son, and where there is no Childe there can be expected no Childlike obedience. Firſt free and then free ſervice. And to this tenor runs the vote and voyce of the Goſpel. We are delivered out of the hands of our enemies, that we may ſerve him without fear, in holines and righteouſneſs before him all the dayes of our life, Luk. 1. 74, 75. Not that we ſhall be delivered out of &c. becauſe we have ſo ſerved him all the dayes of our life. That we are married to Chriſt, that we ſhould bring forth fruit unto God, Rom. 7. 4. Not that we are married to Chriſt, becauſe we have brought forth fruit unto God. That he dyed for all, that they which live, ſhould not henceforth live unto themſelves, but unto him that dyed for them, 2 Cor. 5. 15. Not that we muſt live to Chriſt, that we may live by Chriſt and obtein life by his death. If any man be in Chriſt he is a new creature, 2 Cor. 5. 17. Not that he muſt be a new creature to the end that he may be in Chriſt. Mr. Br ſhakes the whole frame of the Goſpel into a topſie-turnie, and might as rationally make our glorification the Condition of our ſanctification, as ſanctification the Condition of our Juſtification and Adoption.
As for the diſtinction which he puts in the application, between the value and the performance of Faith, i. e. (in his ſenſe) of ſanctification, making the value of Chriſts ſatisfaction to be imputed in ſtead of the value of a perfect obedience, and the perſonall performance of Faith to be imputed onelyonly in ſtead of the perſonall performance of the Law, and ſo our inchoat ſanctification (for that he means by the performing of faith) is imputed to us in place of performing all perfect righteouſneſs, unto juſtification; ſome pretty witty men may be taken with it as a pretty witty fancy; But whoſoever Loveth the Lord Jeſus up to a due jealouſie for his honour, Cannot but have his heart full of trembling, to ſee the ſacred word and myſteries of Chriſt, to be made the play-game of an audacious and frothy wit, and eluded yea vilified and enervate, with ſuch abſurd and windy diſtinctions that have no footing in the word of God. Himſelf uſing this diſtinction with a purpoſe not to teach but to Cheat the ſimple. For pag. 141. he doth in expreſs words affirm the worthines or value (which he doth here aſcribe to Chriſts ſatiſfaction) to lye in our performance or works. Either he muſt be deſtitute of all natural and moral operations of Conſcience, or an Anti-Hannibal, that hath ſworn unreconcileable warrs, not for God againſt Rome, but for Rome againſt Chriſt, that in ſo holy a buſines can ſo frequently and fearleſly act the wanton. I ſhall conclude therefore in the words which Mr. Pemble hath againſt the brethren of Mr. Br in this point. Theſe things the Scriptures teach not; They teach that Chriſt is our righteouſnes, Pembl. of Juſtif. ca. 2. pag. 41.and that we are juſtified by his bloud and obedience. But that he hath merited by his obedience, that we ſhould be juſtified by our own Righteouſneſs and Obedience, is a perverſe aſſertion of men that love to run about the buſh, and leaving the ſtreight to run into crooked and froward wayes. Like to theirs is Mr. Brs diſpute here, and no leſs than they deſerving the ſame cenſure. The Holy Ghoſt Calls upon us for a Faith to Juſtification, that Conſiſteth in taking and receiving, Mr. Brs diſtinctions for a Faith that Conſiſteth in dooing and performing: The Holy Ghoſt in the diſpenſation of Goſpel-grace ſaith; Take Freely, Rev. 22. 17. Mr. Brs diſtinction preſſeth upon us to give all or we ſhall receive nothing: The one ſaith, Without money and without price, Iſa. 55. 1. The other makes all our hopes to depend upon our payments and rents. How apparent is it that the ſpirit of bondage that ſpeaketh in Mr. Br is a Spirit of a contrary nature to the Spirit of Liberty that ſpeaketh in the Goſpel? He ſhould not abuſe the Scripture that ſhall ſay to Mr. Br what Peter ſaid to Simon the Magician, Act. 8. 20. Thy money, thy pepper-corn periſh with thee, becauſe thou haſt thought that the gift of God may be purchaſed with money, with pepper-cornes. But in ſtead of ſaying ſo againſt him, I ſhall pray for him.