Baxters Aphorisms, Part 2 · Chapter 11
CHAP. XI.
Whether according to Mr. Baxter, the Doctrine of Juſtification by Faith without works tend to carnall Liberty, and to the driving of Obedience out of the World.
IN proſecuting his ſecond Quere, Mr. Baxter hath lead us a long race. In the reſt he is more ſtraight and ſhort.
A third Quere which bears the force of another Argument to ſubvert Juſtification by Faith without works, hee ſo propoſeth as contayning another abſurdity and evill likely to follow upon this doctrine: His words are as followeth:
B. Aphor. pa. 325. Whether this Doctrine doth not tend to drive obedience out of the world? For if m…n doe once beleeve that it is not ſo much as a part of the Condition of their Juſtification, will i… not much tend to relax their diligence? I know that Love and thankfulneſſe ſhould bee enough▪ and ſo it will when all our ends are attained in our ultimate end: Then wee ſhall Act for theſe ends no more: wee ſhall have nothing to do…, but love, and joy, and prayſe, and be… thank…full▪ But that is not yet. Sure as God hath given us the affections of Feare, Deſire, Hope, and Care▪ ſo he would have us uſe them for the attainment of our great ends. Therefore he that taketh down… but one of all our motives to obedience, he helps to deſtroy obedience it ſelfe; ſeeing we have need of every Motive that God hath left us.
I ſhall examine heere firſt the Quere it ſelfe; then the amplification of it. The Quere or Interrogation bears the force of a ſtrong Affirmation. That the doctrine of Juſtification by Grace without Work… doth tend to drive obedience out of the world, and to relax mens diligence to good works. It muſt bee therefore a prodigious doctrine that produceth ſo curſed an effect.
Firſt then I demand whom he cenſureth as the Authors of ſo direfull an evill, God or men? If the Holy Ghoſt hath not taught men this doctrine, let the guilt of this evill bee upon ſuch men as have entertayned it. But the Holy Ghoſt hath taught it. To him that worketh not but beleeveth on him that juſtifieth the ungodly, his Faith is imputed to him for righteouſneſſe. But hee that worketh, or brings works to be juſtified by them, is excluded Ro. 4. 4. …. His is the bleſſedneſs to whom God imputeth Righteouſneſs without works, ver. 6. Not of works but of him that calleth, Ro. 9 11. If at works, then not by Grace, if by Grace then not of works, Ro. 11. 7. By Grace through Faith not of works, Eph. 2. 8. 9. Not our owne righteouſneſſe but the righteouſneſſe which is by the Faith of Chriſt, Phil. 3. 9. Not by works of righteouſneſſe which wee have done, but according to his mercy. And many more teſtimonies before in a fitter place alleadged, all in one harmony evincing the Holy Ghoſt to bee the Author of this Doctrine. So that Mr. Baxter loadeth not man but God with this reproach, of ſeeking to drive obedience out of the world.
2. Whether hee hath not taken up this ſlander from the Monks and Jeſuits? Whether there bee any of them that having written againſt Juſtification by Faith, which hath not aſperſed it and our Churches that hold it, with this ſcandall? Or any one of the Proteſtant Divines which hath defended this Article of our Faith, but hath ſpoken fully to the vindicating of this Doctrine from this ſo injurious a ſlander? When Mr. Baxter is ſo much Popiſh that hee takes up every moſt frothy Objection of every ſhaveling of that ſide to adore it; and ſo much an Anti-Proteſtant that hee ſcorns to mention what on our part hath beene regeſted in way of anſwer to it: why takes he up his habitation among Proteſtants but to corrupt and ſeduce them?
3. If hee meane by the World the unbeleevers of the World, that are ſtrangers to Chriſt and the Covenant of Promiſe, how can it bee ſayd properly, this Doctrine tends to drive out obedience from the World? Can it drive out of the World that which is not in it? Had he ſayd, it tends to drive out the Formality, and outſide Morality, and baſe Hypocriſie from the World, wee might have conſidered of it. But to tell of driving out obedience, that which God accepteth and alloweth as true Obedience, from ſuch as would never bee drawne to it, implies a kinde of contradiction.
4. If hee meane Spirituall and Goſpel Obedience, the obedience of Faith, which conſiſteth in the deniall of our owne righteouſneſſe, and our owne ſtrength, and cleaving to Chriſt alone, for Juſtification and Sanctification; and that this Doctrine doth (not drive it out of the World, but) hinder the World from pertaking of it: how doth the Wiſedome of Chriſt, and the Wiſdome of Mr. Baxter heerein daſh eyther againſt other? God ſo loved the world (ſaith Chriſt) that hee gave his onelyonly begotten Sonne, that whoſoever believeth in him ſhould not periſh, but have life everlaſting, Jo. 3. 16. He that believeth in mee, out of his belly ſhall flow Rivers of living water, Jo. 7. 38. If I bee lifted up from the Earth I will draw all men to me, Jo. 12. 32. Come unto me all that are weary and heavy layden, and I will refreſh you, Mat. 11. 28. Goe preach the Goſpel to every Creature, hee that beleeveth ſhall be ſaved, Mark. 16. 15, 16. This is a faithfull ſaying, &c. that Chriſt Jeſus came into the world to ſave ſinners, of whom I am chief. 1 Tim. 1 15. They that receive abundance of Grace, and the Gift of Righteouſneſſe, ſhall reign in life by one Jeſus Chriſt: and hundreds more the like Scriptures, in which the fulneſſe of grace and righteouſneſſe offered to the world to the chiefe ſinners of the world freely to be given to as many as will receive and believe in Chriſt; is made an attractive to obedience, and not (as Mr. Baxter ſlandereth this Doctrine) a hinderance to it.
5. If there be any of the world that are ſo offended at this Doctrine, as to make it a ſtone of ſtumbling to them, and an hinderance to the obedience of faith; they are the worſt people of the world, Jewes, or of a Jewiſh ſpirit, Scribes and Phariſees hypocrites, who having made cleane the outſide of the cup and platter, (though the inſide be unpurged from its guilt) think themſelvs the alone holy and righteous perſons, will not enter into the Kingdome of Grace, unleſſe their owne worth and righteouſneſſe ſhall uſher them into it, and the Publicans and Harlots bee barr'd out … unworthy: rend their cloaths and caſt duſt in the aire like mad-men, if mention bee made of admitting with them the unclean Gentiles, Acts 22. 21, 23. If the Prodigall ſonne be entertained, refuſe in great wrath any more to meddle in their Fathers houſe and ſervice, Luke 15. 28, - 30. And will not hearken though earneſtly entreated: Theſe many years have I ſerved and never tranſgreſſed, and ſhall now this companion of harlots be here with mee? and theſe laſt that came in at evening bee made equall with us that have borne the burthen and heat of the day? Mat. 20. 12. They had their owne Farmes, Oxen, Wives, Therefore as happy enough at home they would not come to pertake of the Lords F…aſt, but left it to the poore, blinde, and la…, &c. But againſt ſuch the Lord hath ſworne that they ſhould not taſte of his ſupper, Luk. 14. and the miſery of this doome wee ſee lying heavy upon that Nation to this day. Is it not enough to Mr. Baxter that hee hath not himſelfe taken heed of this Leaven of theirs, but that hee muſt ſeeke to ſowre us with it tco, that we might incurre the like vengeance?
6. If there bee ſuch as turne this Doctrine into licentiouſneſs, that becauſe good works are not appointed of God to be the condition of their juſtification, will therefore relax their diligence, the fault is not in the Doctrine, but in the corruption of their hearts. They ought to conclude from Grace to duty, and not to carnall liberty: If they do otherwiſe, it is not becauſe they have, but becauſe they have not effectually drank into themſelves this Doctrine. Elſe if all the means of Grace which carnall men abuſe ſhould bee guilty of their abuſe, then the death of Chriſt, and preaching of the Goſpel muſt be anathematized, becauſe he is laid as a ſtone at which ſome will ſtumble, and as well for the fall as the riſing of many in Iſrael, and that is to ſome the ſavour of death, as well as to others the ſavour of life. The children muſt not loſe their bread, for feare the doggs ſhould catch after it to ſatisfie their rapine. The Apoſtle had delivered a ſacred doctrine of Goſpell truth▪ Where ſinne abounded, Grace abounded much more, Ro. 5. 20. Hee ſeeth eaſily this doctrine would be abuſed by ſenſualliſts, therefore annexeth an Objection, Shall we continue in ſinne that Grace may abound? Ro. 6. 1. This uſe ſome might make of it. Doth hee therefore recall his doctrine? Nothing leſſe. Better many wretches to wantonize to their ruine, than one ſoule for which Chriſt hath died, loſe ſuch a prop of conſolation.
7. The truly beleeving ſaints cannot ſo reaſon or abuſe the grace of God, or relax their obedience; as for other reaſons ſo ſpecially for thoſe alleadged by the Apoſtle, in the following part of that 6. Chapter to the Romans.
8. Wee doe not by the Preaching of this Doctrine open a door to prophaneneſſe, but following the guidance of the Scripture, make uſe of it as the ſtrongeſt obligation to obedience: as in Anſwer to the next of Mr. Baxters Queres ſhall be manifeſted.
Laſtly, Mr. Baxters Doctrine of juſtification by Works, is guilty of as many other crimes, ſo of this alſo wherewith hee chargeth ours.
1. By inſtilling into men a ſuppoſition of a poſſibility and neceſſity of attayning ſuch a righteouſneſs of their owne, and worthineſs of their works, by the worth and merit whereof, they may deſerve Chriſt and juſtification by him. The ſelfe-righteous Juſticiaries will greedily ſwallow downe this bait, and then little regard the obedience of faith: Will not come in to Chriſt but upon their owne Terms and Articles. For the whole need not the Phyſitian but the ſicke. Proofe enough heereof we have in the Scribes and Phariſees, who if they might not be admitted as the only ſons of God, wholly rejected the Kingdome of God. The very Publicanes and Harlots entring before them. Such pride is there naturally in mans heart, that if they have any thing of their owne, faire though but in appearance, they thinke the Goſpel of Chriſt more credited by their profeſſion of it, than themſelves benefited by it.
2. By blunting the edge of mens deſires after Chriſt, If it muſt be their owne works and righteouſneſs that muſt mediate their intereſt in Chriſt and juſtification by him, deſpaire of attainment ſtrikes them dead from further labouring and moving to this end. For what righteouſneſs, what works, can bee ſufficient to ſuch an atchievement? So obedience to the Faith is nipt in the very budde, where there is a ſenſe and conviction of a mans naughtineſs and nothingneſs.
3. By taking off the ſpirits of a Chriſtians love, joy, and alacrity, in beleeving and ſerving, when a humble and ſelfe-denying ſoul is once choaked with Mr. Baxters Doctrine, that all the benefit which he hath or can have by Chriſt, is to be only a probationer for juſtification and life, even to his dying day; that till then hee is but conditionally pardoned and conditionally adopted; that Gods love to him may be anon turned into hatred, his ſinnes againe imputed, and himſelfe hurried into hell: That his ſafety ſtill depends upon his own works & righteouſnes, no peny, & no Pater noſter: that the grace of God is let to farme for fine and rent; no one promiſe of the word in all this his Booke being alledged by Mr. Baxter (which I can remember) of any ſupport which the beleever ſhall receive from God in the ſtate of Grace, but all, Selfe doe, and ſelfe have: This Doctrine eyther benummeth and freezeth up all a poore Chriſtians love and delight in ſerving God, emaſculating his ſpirits to obedience: or reduceth him under a yoke of bondage, making him to worke poſſibly but in feare, not of love; as under the rod, or rather in the fire, fearing death and hell all his life time. And whether this bee (ſaving in Mr. Baxters accompt) obedience, or diſobedience, let them that are ſpirituall judge.
4. By turning the very obedience of his Diſciples into diſobedience and rebellion. The beſt works done to be juſtified by them, and for them, are the greateſt abhomination in Gods accompt, his Grace and Salvation are either denied or refuſed when wee bring works to appropriate it to us, Rom. 4. 4, 5. what is righteouſneſſe in its matter, is ſin in its end. Therefore ſhall wee finde ſtill that whoſoever are admitted to, thoſe that ſeek to ingratiate themſelvs by their good works though done in Chriſts name, are hurled off from Chriſt. I am not come to call the righteous, but ſinners to repentance. I know you not, depart from mee yee workers of iniquity. More joy for one ſinner that repenteth, than for ninety nine juſt perſons that need no repentance.
For a more full and ſatisfactory anſwer to the Argument contained in this Quere, I leave the Reader to the peruſing of the Proteſtant Divines that have written upon this Subject, and abundantly refuted this calumny of the Papiſts: what I have here ſaid is rather an addition to them, then a full anſwer to the Quere, which I leave to be fetcht from them.
What he ſpeakes in the Amplification of this Quere, needeth no large examination. Firſt, he grants, That love and thankfulneſs ſhould be enough, [to hold us to obedience and duty] and will bee ſo when all our ends are attained in our ultimate end: then wee ſhall act for theſe ends no more, &c. How untowardly doth this paſſage, and and another paſſage of the former Quere hang together? what he pronounceth here, that love and thankfulneſſe ſhould be enough to hold us to duty, without doing for juſtification and ſalvation, and that which here ſhould be, and hereafter ſhall be our perfection, the ſame he affirmes there, if practiced, will undoubtedly damne the Practicer. So according to Mr. Baxter, if a Chriſtian endeavour ſincerely to do what he ſhould, and to come as neere in this life as it is poſſible, to the perfection which he ſhall enjoy in the future, hee ſhall undoubtedly bee damned for it. Who then goes about to drive obedience out of the world? he, or they whom he oppoſeth?
What uſe is to be made of the affections of feare, deſire, hope, and care, to the attainment of our great ends, hath been enough diſcuſſed in the examination of the former Quere, and would be a meere Tautology here to do it againe.
Let it be proved once that God hath left Juſtification by workes to be a motive to obedience, it ſhall be granted to bee a help to the deſtroying of Obedience, to take downe this one Motive. But if contrariwiſe Juſtification of ſinners by Works, and Morall Obedience bee erected not by God, but by the Devill, Mr. Baxters neither Sophiſtry, nor Oratory ſhall induce us to leane upon the Devils crutch, both to the forfeiting of our Juſtification, and turning our Obedience into ſin.