Baxters Aphorisms, Part 1 · Part 1 · Chapter 9
CHAP. IX.
Mr. Baxters Diſtinctionary preparative to the Confirmation of his Aſſertion [that beleevers are under the Law as a Covenant of works] examined: and all that he haeh therein manifeſted to be in part impertinent to the queſtion, and pertinent onelyonly to his vain-glory: in the reſt to be Popiſh and deſtructive to all hope of ſalvation.
Theſis 12. BAx. Therefore we muſt not plead the repeal of the Law for our Juſtification; but muſt refer it to our ſurety, who by the value and efficacy of his once offering and merits doth continually ſatisfie.
We aſſent here to his words in ſubſtance, but finde Cauſe in the placing of them, to doubt of a fallacious meaning which he hath therein. 1 We do not we will not plead the repeal of the Law for our Juſtification. But Mr. Baxter (as he makes it appear by what is antecedent and following in this diſpute) would have us to conceive, that in the not repealing of the Law is included our being under the Law as a Covenant of works. Such tame fools, in the lofty opinion that he hath of himſelf, doth he account us. If in the following words of the poſition, he meant fairly he would ſpeak plainly. We muſt not plead the repeal of the Law for Juſtification, &c. What then? but we muſt refer it to our ſurety who by the value, &c. Why ſaith he not plainly we muſt not plead the lawes repeal for &c. but our fullfilling of it in Chriſt, or the ſatisfaction which he hath once made for all the breaches of the Law which we have or ſhall have committed? why ſpeaks he ambiguouſly? we muſt refer it to our ſurety, what? whether or when we ſhall be juſtified? or to him to plead for us neglecting to ſeek for any ablenes to plead and give account of our hope for our ſelves, willingly remaining uncertain of ſalvation all our life time? And when he ſaith by his once offering and merits, he doth continually ſatisfie: though in a good ſenſe it be true and good, yet hath he not already actually ſatisfied? and are not beleevers by that ſatisfaction actually juſtified? we ſhall finde anon there was a monſter conteined in the womb of theſe equivocall locutions. In the interim let us ſearch whether in the place of explication there be any thing ſpoken to explain his meaning.
Explication.
Bax. I ſhall here explain to you, in what ſenſe and how far the Law is in force, and how far not: and then pr…ve it in and under the next head.
Here now he brings in a quaternion of diſtinctions to undermine and blow up the authority of the ſacred T…inity, expreſſed in the forecited Scriptures that proves beleevers not to be under the Law as a Covenant of works: and foure againſt three is odds.
B…x. You muſt here diſtinguiſh betwixt
1 The repealing of the Law and the relaxing of it; 2 between a diſpenſation abſolute and reſpective; 3 Between the alteration of the Law, and the alteration of the ſubjects relation to it. 4 Between a diſcharge conditionall, with a ſuſpenſion of execution, and a diſcharge abſolute.
Parturiunt Montes. What follows upon all theſe polite and profound diſtinctions? many notable Concluſions doubtles: Mr. Baxters noſe is as right in the middle of his face, ſince as before his diſburthening himſelf of theſe diſtinctions. But moſt certainly we are dull and cannot piece deeply. But Mr. Baxter is no leſs acute than deep, let us ſee what work he can make of it.
Bax. And ſo I reſolve the queſtion thus.
1 The law of works is not abrogate or repealed, but diſpenſed with, or relaxed. A diſpenſation is (as Grotius defineth it) an act of a ſuperiour whereby the obligation of a law in force is taken away, as to certain perſons and things.
2 This diſpenſation therefore is not totall or abſolute, but reſpective. For 1 Though it diſpenſe with the rigorous execution, yet not with every degree of execution. 2 Though the law be diſpenſed with as it conteineth the proper ſubjects of the penalty, viz. the parties offending, and alſo the circumſtances of duration, &c. yet in regard of the meer puniſhment, abſtracted from perſon and circumſtances, it is not diſpenſed with. For to Chriſt it was not diſpenſed with. His ſatisfaction was by paying the full value.
3 Though by this diſpenſation our freedom may be as full as upon a repeal, yet the alteration is not made in the Law, but in our eſtate and relation to the Law.
4 So farr is the Law diſpenſed with to all, as to ſuſpend the rigorous execution for a time, and a liberation or diſcharge conditionall procured and granted them. But an abſolute diſcharge is granted to none in this life. For even when we do perform the condition, yet ſtill the diſcharge remains conditionall, till we have quite finiſhed our performance. For it is not one inſtantaneous act of beleeving, which ſhall quite diſcharge us, but a continued faith. No longer are we diſcharged than we are beleevers. And where the condition is not performed, the law is ſtill in force, and ſhall be executed upon the offender himſelf.
I ſpeak nothing in all this of the directive uſe of the morall Law to beleevers, but how farr the Law is yet in force even as it is a Covenant of works; becauſe an utter repeal of it in this ſenſe is ſo commonly, but inconſiderately aſſerted. That it is no further overthrown, no not to beleevers, then is here explained. I now come to prove.
Here we ſee the off-ſpring of the precedent mountainous and ſwelling diſtinctions. Exit ridiculus mus. In the three firſt Concluſions a meer tattle about the repealing and abrogating, or diſpenſing and relaxing of the Law; and of its diſpenſation in a totality and abſolutenes, or in a reſpectivenes to perſons, circumſtances and degrees of execution, &c. which is as proper to the thing that he drives at, as ſwines fleſh and a peacock ſtrangled, with all his glittering feathers, to the ſatisfying of a Jewes hungry appetite. Surely either Mr. Br. had forgotten, or thought we had forgotten that he had before vented this Myſticall learning of his own and Grotius his brain; or doubted that it was not finely enough ſet out there, therefore that he might have the full praiſe of ſo curious and ſpiderthreeded a ſpeculation, brings it in here again, in ſomewhat a new and more ſpecious a dreſs. Let him reſt contented, we acknowledge it all very trim. If he beleeve us not, let him ſet it as a philactery upon his garment. It will tend ſo much to the ſtrengthening of it, as of the cauſe he hath in hand. For the queſtion is not whether the Law be repealed or but diſpenſed with, But whether it be in force to beleevers as a Covenant of works, with which the three firſt poſitions meddle not. The word [abrogating] ſome orthodox Divines (I confeſs) do uſe, but not in a ſenſe equipollent with the word [repeal,] meaning thereby onelyonly a nullity of the lawes domination over beleevers. The alteration not being in the Law (as we acknowledge with Mr. Br.) but in our eſtate and relation to it. The law reigneth over all that are under it. But the Saints are notInſt. lib. 3. cap. 19. ſect. 2. under the Law, ſaith the Apoſtle, But as (Calvin ſaith) in Chriſt above it.
But his fullnes and plainnes in his fourth Concluſion maketh ſome recompence for all his Amphibologies, all his dark & doubtfull locutions in that which went before. Here we acknowledge his ingenuity, He ſo ſpeaks as that an Engliſh man may underſtand him. Here he tells us what he meant before of nulling, repealing, &c. of the Law to beleevers, that it is not ſo nulled, abrogated, repealed, relaxed or diſpenſed with, but that all their life time they are ſtill under the Law as a Covenant of works. And why could not this be ſpoken, without ſo great a preparative of ſophiſticall equivocations and diſtinctions? It pleaſed him ſurely to act the Alderman that deckt himſelf with all his robes and rich furniture, to go into his ſtable and cutt off his horſes tayl. But it ſhall ſatisfie us that after ſome ſuſpenſion, he at laſt diſcovers to us his meaning. Let us examine it, and firſt we ſhall finde ſet forth in two poſitions; two ſo ſoul-raviſhing priviledges, purchaſed by the Lord Chriſt for the Elect Saints, that whoſoever of them will reſt ſatisfied with them, may gird himſelf faſt, and depart without them. 1 That they have ſo large a diſcharge from the rigor of the Law for a while, as any of the worſt reprobates. 2 That they have no more diſcharge from the Lawes curſe than the worſt of reprobates. Muſt we not account him a Saint that hath a faſtidious ſtomack or ſore mouth that cannot reliſh theſe dainties. The former Concluſion he reacheth to us in theſe words. So farr is the Law diſpenſed with to all, as to ſuſpend the rigorous execution of it for a time, and a liberation and diſcharge conditionall, procured and granted them. Jam ſumus ergo pares. In this the ſons of God are in as good a caſe as the reprobates, and ſomwhat before the Devills. The latter Concluſion in theſe words; But an abſolute diſcharge is granted to no man in this life. Jam ſumus ergo pares. Yet have we as large cauſe of exulting and joy in the Holy Ghoſt as the reprobates, that (as farr as we can diſcern) we are no neerer to hell than the children of hell, whoſe inheritance is in hell forever.
To prove the latter aſſertion, that none are, that beleevers are not abſolutely diſcharged from the law as a Covenant of works, in this life, he borroweth matter from Pelagians, Papiſts, Socinians, Arminians, and the whole rabble of profeſſed enemies to the grace of God in Chriſt, manifeſteth (Scotus like) ignotum per ignotius. carries us into a dungeon of darknes, to diſcern Colors which we could not judge of in the light, to his minde; brings ſeven other Devills, many other hereſies worſe than the firſt, at leaſt ſo bad as the firſt, to ſtrengthen the firſt. Clavum clavo [not] extorquet, [but] torquet & figit, beats in other wedges not to looſe the firſt, but to faſten all. Having gotten in the paw of the beaſt, beats and beetles in many of his hornes after to wedge faſt all.
The Popiſh errors which he brings as an addition to confirm that beleevers are during life, under the law, are theſe. 1 That they which are in Chriſt have not their ſinns fully pardoned, neither are themſelves wholly juſtified in this world. 2ly, That whoſoever ſhall be juſtified in the world to come, muſt procure it by his own willing, running & perſevering in this world. 3 That they which are in Chriſt may fall away and be damned. 4 That no man while he lives can be certain of his ſalvation. 5 To this he addeth one worſe than any Popiſh or Socinian hereſie as proper to himſelf and from himſelf alone, viz. That all beleevers (notwithſtanding Chriſts ſatisfaction for them, notwithſtanding their perſevering faith in him, yet) muſt be at laſt damned forever. Some of theſe errors are in expreſs words aſſerted, the reſt by neceſſary Conſequence implyed in this ſhort diſpute of Mr. B: The firſt he expreſly affirmeth. Even when we do perform the condition, yet ſtill the diſcharge remainsHere he followeth Arminius becauſe in this point Arminius overruns the Papiſts. conditionall (ſaith he) till we have quite finiſhed the performance, i. e. till we have gaſped out the laſt breath. So that in this life there is no diſcharge, but a conditionall promiſe that poſſibly we may in the world to come be diſcharged. what is this diſcharging but Juſtifying and abſolving us? from what but from the ſinn which we have committed, and from the vengeance which the law threateneth? ſuch a juſtification he denyeth to be attainable in this life. And this argument he thus urgeth; Whoſoever is not perfectly juſtified, is ſtill under the law as a Covenant of works. But the very Saints are not in this world ſo Juſtified ergo they are under the Law, &c. The ſecond, that Juſtification in the world to come muſt be procured by mans own willing, &c. He delivereth plainly enough in that he ſaith, that we muſt perform, yea continue performing the conditions untill we go out of this world, and then we may poſſibly obtein to be juſtified in the world to come. What are the conditions by which we procure the diſcharge? Mr. B: tells us afterward (as we ſhall finde) Faith and good works. Theſe muſt we obſerve and continue obſerving to the end to procure juſtification after this life ended. And ſo it is by our own ſtrong and laſting endeavours, that after the world is ended our ſins may be poſſibly forgiven, and we ſaved. Here if we grant unto him, that we are Gods hirelings thus to work in his vineyard the whole day, the whole term of our life; and that Juſtification is the wages of our work to be paid in the evening, i. e. at the end of the world, then it will follow indeed (what he deduceth hence) that untill the world be ended we are ſtill under the Curſe of the Law. 3 That they that are in Chriſt may fall away and be damned if they continue in their Apoſtacy, or may after their many apoſtacies, oft renew again their union with Chriſt, and ſo at laſt be juſtified, he ſpeaks out fully in telling us, It is not one inſtantaneous act of beleeving, but a continued faith that ſhall quite diſcharge us; that no longer are we diſcharged than we are beleevers, and when we ceaſe to beleeve, the Law is ſtill in force, and condemneth. Either he reaſoneth from an unpoſſible ſuppoſition, or a poſſible and uſuall Caſe incident to beleevers. If from an impoſſibility, it makes not at all for his purpoſe. If it were poſſible for him to fall from grace, then ſhould beleevers be under the Law again. But it is not poſſible, &c. ergo they ſhall never be reduced under the law again. But he argueth as from a poſſible and uſuall caſe, and then if we grant him, that the Saints may fall away, it will follow that they are not abſolutely freed from the curſe of the law in this life. But in granting this, we grant our ſelves to be Popiſh, and may ſhake hands with Mr. Br. The fourth, that no man can in this life be certain of ſalvation, depends on the former. For if we cannot be certain of our perſeverance, we cannot be certain of eternall happines: and by neceſſary conſequence it muſt be concluded alſo that we are not diſcharged from the bondage of the Law. But we cannot grant the premiſſes from which ſuch inferences are drawn, unleſs we will grant away our ſelves alſo in deſpair to perdition. And therefore we deny to Mr. B: all his argumentation here, as having nothing of Chriſt, but all of Antichriſt in it.
I mean not to proſecute in this place a diſpute againſt Mr. B: about theſe four pernicious errors which he holds in common with other Papiſts; himſelf will elſwhere miniſter to me an occaſion of ſpeaking more fully to them, where he doth not onelyonly touch upon, but alſo profeſſedly handle the moſt (if not all) of them. Here I ſhall onelyonly (to preſerve the ſimple from his guile) manifeſt upon what fallacious grounds he pitcheth theſe his aſſertions. They are principally theſe two.
1 That Faith as an infuſed gift of grace, and a part of our inherent righteouſneſſe doth juſtifie, when it is not onelyonly (as the Papiſts ſay) Fides informis, but alſo Formata, perfected both in its duration of time, and in all its Concomitants the other habits, vertues, and gifts of grace, ſuch as are love, mercy, goodneſs, temperance, &c. and in the fruits and acts of all theſe which are good works. For ſo ſhall we finde him in the ſequele of this tractate teaching.
2 That Faith and all thoſe its Concomitants with their fruits and effects depend upon our freewill, to gain and retein, refuſe and loſe them at the pleaſure and luſt of our corrupt freewill. Theſe points being granted all thoſe foure errors will follow as neceſſary deductions thence. But the orthodox Churches hold and the Oracles of the Goſpel teach otherwiſe. 1 That our Juſtification floweth from our union to Chriſt, that All in Adam are under the Law, under the Curſe, unbleſſed, unjuſtified, unpardoned. But that all which are in Chriſt are juſtified, pardoned, &c. So the Apoſtle, Phil. 3. 8. &c. All things are doung to me that I may winn Chriſt, and be found in him, not having mine own righteouſnes, which is of the law, but that which is through the Faith of Chriſt, &c. Here was the Apoſtles righteouſnes and Juſtification to winn Chriſt and be found in him. And this union unto Chriſt is made up principally by the Spirit, by which Chriſt apprehendeth and uniteth us to himſelf. No otherwiſe is our Juſtification attributed to faith than as it is the inſtrument by which we apprehend Chriſt to our ſelves as we are apprehended of Chriſt to himſelf, and bring home into our boſom… the benefit of this our union to him, together with the ſenſe and joy of our Juſtification by him. This I ſhall have occaſion to illuſtrate and prove more fully before I part with Mr. Baxter, and becauſe he will call me to it in another place, here I ſhall ſay no more of it. 2 That our Faith both in its exiſtence and perſeverance, dependeth not upon the fickle ſweek of our own freewill, but upon the ſupport of Gods power and unchangeable love, and upon the vertue of Chriſts mediation and faithfullnes of the Mediator; though our freewill be mutable, yet the gifts & calling of God are without repentance, i. e. without Change. Rom. 11. 29. He that hath begun a good work in you, will performe it till the day of Jeſus Chriſt, Phil. 1. 6. Though our faith be weak, yet we are preſerved by the power of God through Faith and ſalvation. Chriſt hath by his ſacrifice purchaſed to us, not onelyonly ſalvation but faith alſo, both in its being and perſevering to apprehend him and it to our perſevering Conſolation; They ſhall never periſh ſaith he) neither ſhall any man, foreign any one, man or Devill, pluck them out of my hands, Joh. 10. 28. It is the will of my Father which ſent me, that of all which he hath given me, I ſhould loſe nothing, but ſhould raiſe it up again at the laſt day, Joh. 6. 39.
If now the word of God ſtand, and the judgement of the Churches that is grounded upon the immutable word of the eternall God; then thoſe bug-bear aſſertions, the (brats of Mr. Baxters windy diſtinctions) which he brings as arguments to prove the ſlaviſh bondage of beleevers under the Law, will appear vaporous and ſo vaniſh. For if our Juſtification proceed not from the old age or perfection of faith & its Concomitants, but from our union to Chrſt, and no otherwiſe from faith than as it inſtrumentally cloſeth us with Chriſt (which no inſtantaneous Faith, that lives and dyes at an inſtant, but a truly living faith can do) then it will appear to be a falſhood, that None is juſtified in this life. Nay all that by a living faith are united to Chriſt, are fully juſtified in this life. And as many as are unjuſtified here, ſhall not be either juſtified or ſaved hereafter.
Again, if our Juſtification ſpring from our union with Chriſt, then not at all from our own willing, running, and perſevering. And ſo his two firſt Arguments fall into ſhivers.
3 If no true and juſtifying faith be inſtantaneous, and the perſeverance of faith in the beleever, and of a beleever in the faith, depend not upon mans mutable will, but upon the all ſufficiency of Chriſts merits, and the truth and omnipotency of the moſt high God: then his two latter aſſertions, viz. that of Apoſtacy from Chriſt, and the other of the uncertainty of ſalvation, fall into ſhivers alſo. For what more fixed and certain than what by the will of God, is bottomed and ſuſteined with the rock Chriſt, and the truth and power of the eternall God? None then of his popiſh arguments here brought, do give the leaſt fulture to his aſſertion, that The very beleevers are under the Law as a Covenant of Works.
The fift Poſition, that all Believers (according to Mr. Baxters doctrine) muſt needs be damned, ariſeth from the Aſſertion which by the four mentioned Propoſitions, as by ſo many Arguments, he goeth about to prove: viz. That untill death they are under the Law as a Covenant of works. If ſo then muſt they be needs damned:
1 Becauſe whoſoever is under that Covenant is bound to ſeek freedome from vengeance, and poſſeſſion of bleſſednes, by the conditionsGal. 5. 3. of the ſame Covenant. But theſe conditions are unpoſſible to man in his preſent feeblenes and corruption, viz. the purification of himſelf from all ſin, and perfect performance of all obedience. Who can perform all this, except peradventure St. Francis and Mr. Baxter▪ ſo that either none or at leaſt they alone can be ſaved.
2 Becauſe whoſoever profeſſing the Faith, is in the leaſt part under the Law, &c. is fallen from Chriſt, hath no part in the CovenantGal. 5. 4. of Grace, as I have before proved, therefore muſt neceſſarily be damned.
3 Becauſe whoſoever liveth and dyeth under a Covenant of works, is under the curſe and damnation, Gal. 3. 10.
That which follows in the concluſion of the Explication of this Theſis, acquits me from all mens ſuſpition of doing Mr. B. any wrong in miſ-interpreting his meaning in this his diſpute. Himſelf acknowledgeth it to be his own ſenſe. In all this (ſaith he) i. e. in this whole diſpute, I ſpeak nothing of the directive uſe of the Law, [viz. as it is a rule and Counſeller to a Chriſtian in all morall righteouſnes] but how far the Law is yet in force as a Covenant of works, becauſe an utter repeal of it in this ſenſe is ſo commonly but inconſiderately aſſerted. [Let him name but one conſiderable man that ever affirmed the Law repealed, that it may appear it is not a ſlander which he caſts upon the Anti-Papiſts.] But he proceeds, That it is no further overthrown, no not to believers, then is here explained, I now come to prove.
And we ſhall come after him to ſee what he proveth, and how far he proveth. And that it may appear to all what ſincerity is in the man, two things are to be kept diligently in mind.
1 What he is to prove.
2 What he is not to meddle with in proving, if he will ſhew himſelf honeſt, and not a meer Impoſter.
We utterly deny any repeal or abrogating of the Law as a Covenant of works to them that are under the Law, or have not don their Law, yea any repeal of the Law at all, as I have made to appear. Therefore if Mr. B. go about to prove either that the Law is not repealed, or that unbeleevers or ſuch as have not done their Law by ſatisfying for the breaches thereof, are ſtill under the Law; This is fallacious dealing, a proving of that which never came into Queſtion, for all acknowledg it without his proving. That wch he is to prove is that none, no not believers are abſolutely diſcharged from the Law, but are under it as a Covenant of works to the utmoſt moment of their life. This he promiſeth throughout his whole diſpute to prove, let us attend how he doth it in this 13 Poſition, under which he promiſeth to do it.