Baxters Aphorisms, Part 2 · Chapter 12
CHAP. XII.
Whether the doctrine of juſtification by Faith without workes be a ſoul-cozening doctrine? or harden the people in a ſoul-cozening Faith? what the doctrine of Faith which the Proteſtant Churches holde, is? and how farr from deſerving this Calumny? with ſomething about the facility or difficulty to perſwade the multitude to ſuch a Faith.
HIs fourth Quere by which as by another Argument he goeth about to make odious and to deſtroy juſtification by Faith without works, runs thus:
B. pag. 326. Doth it not much confirme the world in their ſoul cozening Faith? ſurely that Faith which is by many thought to juſtifie, is it that our people doe all moſt eaſily embrace, that is the receiving of Chriſt for their Saviour, and expecting pardon and ſalvation by him, but not withall receiving him for their Lord and King, nor delivering up themſelves to be ruled by him. I meet not with one but is reſolved in ſuch a Faith, till it be overthrowne by teaching them better. They would all truſt Chriſt for the ſaving of their ſoules, and that without diſſembling, for ought any man can diſcerne: Are all theſe men juſtified? &c.
A Chip of the ſame blocke with the former, in the uſe of it Mr. Baxter as he hath learned of them from whom he hath received it, levels againſt the very heart of Chriſt and his Goſpell. Had hee ſaid with Iames that to ſay we have Faith and not to have workes, is to cozen our ſouls, I ſhould have ſaid with him. But in that he ſpeaketh not of a ſoul-cozening profeſſion of Faith, but layeth ſo horrid an imputation upon Faith it ſelfe, this gives us cauſe to examine what Faith he meaneth, that we may be able to diſcern whether that Faith, or elſe Mr. Baxter by defaming it, goe about to cozen our ſouls, and ſo embrace the true friend and reject the Cheater.
This cozening Faith, according to Mr. Baxter, muſt needs bee that which ſquareth not in its nature and manner of juſtification with the juſtifying Faith. viz. that Goſpell Faith which (neither as a deed and worke, as a worke of Morall duty, and worke of our owne righteouſneſſe, of our perfect and meritorious righteouſneſſe, doth begin and but begin to inright us to Chriſt and juſtification by him, leaving to eyther vertues and works to perfect it: but) as an inſtrument ordeyned and given us of God, by which we receive Chriſt alone offering up himſelfe a ſacrifice for us to bee cur whole righteouſneſs to juſtification, and that without works and in oppoſition to works.
That this is Pauls doctrine and Pauls juſtifying Faith, I ſuppoſe hath beene enough evinced before: and ſhall (God aſſiſting) bee more fully eleared in its due place, when I come to examine the reaſons which Mr. Baxter bringeth to proove his doctrine not to bee oppoſite to Pauls, but the ſame with it. Therefore in calling this Faith a ſoule couzening Faith, hee proclaimes Paul, (yea Chriſt himſelfe which revealed to Paul his Goſpel) a cheater and couzener: learning this calumniation from that Jewiſh and Phariſaicall generation from which he hath derived his Doctrine. Joh. 7. 12. But the teſtimony of the Holy Ghoſt runnes contrary to Mr. Baxters pronouncing them that joyne Works with Faith as neceſſary conc…uſes with it to Juſtification, to bee the couzeners, troublers, and ſubverters of mens ſoules. Col. 2. 4. Gal. 5. 12. Act. 15. 1. 24.
But to vindicate the Doctrine of the Proteſtant Churches (and therein alſo the doctrine of the Goſpel, both being one, and one …) from having any thing in it that may give footing to this …, that we teach a ſoule-couzening Faith: and to manifeſt that Mr. Baxter doth knowingly aſperſe the Doctrine of Faith, and them that held it with this ſlander: I ſhall collect into a few heads the doctrine which our Churches teach, yea which Mr. Baxter knoweth they teach, as to this Queſtion.
Firſt then they affirme, That God hath layd up in one Chriſt alone all ſupplies for poore ſinners to relieve them againſt all their ſpiritual wants: of which ſupplies theſe 2 are principal ones, righteouſneſſe to juſtification, and the Spirit to Sanctification. The one delivereth from guilt and condemnation; the other from the domination of ſin and impotency to acceptable obedience. The former ſtateth the ſinner Rectum in Curia▪ righteous before God again, having his ſin pardoned and no more imputed: the latter ſpirituallizeth, quickneth, and new formeth him again to the will and image of God in holineſſe and righteouſneſſe.
2 That whoſoever receiveth one receiveth both theſe ſupplies from Chriſt, none puts him on to juſtification, but puts him on to ſanctification alſo: and ſo becomes a new creature as well in reality as in relation: becomes inherently as well as imputatively righteous by him.
3 That it is one and the ſame Faith which is inſtrumentall both to juſtification and ſanctification, though not by one and the ſame but by ſeverall and different Acts. As my hand even the ſame hand is inſtrumentall both to feed and cloth me, though not by the ſame but by different Acts. It is the will of my benefactor (to hold my ſelfe to Mr. Baxters ſimily) having ranſommed me from Turkiſh thraldome and appointed me to honourable ſervice in his houſe, to leave open to me both his wardrop and his ſtore▪ houſe or promptuary of proviſions, with a command that I ſhould pertake freely and richly of both; that by the one I might be fitly habited and adorned, by the other nouriſhed and ſtrengthened for honorable ſervice to be done to him. In both theſe my hand is inſtrumentall to ſerve and furniſh me, yet by ſeverall Acts. It neither fetcheth meat from his wardrop nor clothing from his Pantry and Cellar, but by ſeveral Acts from both and either, what in both and either is laid up for me; yet ſo as all is my Lords goods, and by my pertaking thereof I am put into a capacity of dooing him faithfull and acceptable ſervice. I need not make the application, every one can do it for himſelfe. The eternall King having layd downe the life of his owne ſon for the ranſom of my ſoule, hath opened to me all his treaſuries in one & the ſame Chriſt, the treaſury of his blood & merits to purge me from the guilt of ſin, and obligation to judgement and vengeance, ſo that having put on Chriſt crucified my Law is done, my ſin forgiven, my nakedneſſe and filthineſſe covered, and I ſtand in Chriſt as perfectly righteous as if I had never offended: the treaſury of his ſpirit and ſpirituall gifts, ſufficient to turn my water into wine, to renew my hart, and to ſannctifie me throughout, that henceforth I ſhall hate ſinn no leſſe than hell, and delight in the Law of God after the inner man, taking no leſſe pleaſure in the holineſſe than in the happineſſe which are by Chriſt. The eternall Father offers both together, and neither without the other. And the ſame ſpirit which drawes to one drawes to both. The ſame Faith which apprehends one apprehends both, is not a juſtifying except it be alſo a ſanctifying Faith. Yet by ſeverall Acts and from ſeverall treaſuries in the ſame Chriſt, the ſame Faith fetcheth juſtification from his ſatisfaction and new inherent righteouſneſſe from the ſpirit of ſanctification.
4 That as juſtification ought and doth declare it ſelfe to the perſon juſtified by its proper and immediate fruits, peace of conſcience, joy in the Holy Ghoſt, prizing Chriſt above all things, ſoul contentation in him, living and dwelling upon him, ſelling all to enjoy him alone to righteouſneſſe and ſalvation, counting all things dung and loſſe in compariſon of him, emptying our ſelves more and more of our owne righteouſneſſe, of our owne-ſelfe confidence, that hee may be made out all at Gods Tribunall; repairing no more to Abana…, Pharfar, no nor to Jordan it ſelfe, but to the one fountaine of Chriſts blood, there to Waſh dayly and be cleane; neither in this mountain nor yet at Hieruſalem, but in Chriſt alone to worſhip that we may be accepted: So alſo ſanctification doth and ought to ſhew it ſelfe to us and others by its fruits▪ to our ſelves by the ſeeds and habits of love, righteouſneſſe, holineſſe &c. affecting the heart within: To others by the fruits and workes of the ſpirit manifeſted in the practiſe without, viz. all the Acts of love, mercy, goodneſſe, ſanctity, piety, charity, equity, patience, meekneſſe, &c. as alſo in ſubduing the fleſh by the ſpirit, mortifying every evill affection, fighting againſt every ſinn, that we may ſhew our ſelves a peculiar people of the Lord, zealous of every good worke.
5 That juſtification and ſanctification by Faith in Chriſt do evidence either the other. He that can finde himſelfe truely juſtified may know himſelfe to be no leſſe truly ſanctified by Chriſt, becauſe he that is in union with Chriſt ſo as to be pertaker of his juſtifying and ſaving righteouſneſſe, by being ſo joyned to Chriſt is become one ſpirit with him, ſaith the Apoſtle. The ſpirit of ſanctification diſcendeth and giveth influence from the head to the whole body and every member thereof. So on the other ſide, he that by being one ſpirit is ſanctified by the ſame ſpirit of Chriſt, may by this evidence know himſelfe that Chriſt by the ſame ſpirit is made righteouſneſſe to him, and is in the ſame relation to God with Chriſt being juſtified, adopted, &c. a ſon and heir with him to all the inheritance. Sanctification (I ſay) truly underſtood is ſuch an evidence, (for none are ſanctified but the juſtified, and all the juſtified by Faith, are ſanctified) if it be ſanctification indeede, it may be made an evidence of juſtification.
6 Yet neither all ſeeming peace and quietneſſe of conſcience, or joy in expectation of ſalvation, or hope that is made the ground of this joy, and ſuch other like ſeeming effects of Juſtification are alway ſure evidences to a man that he is juſtified; becauſe not alway fruits or parts of ſanctification, they may proceed from another and baſer principle, viz. from the deceitfulneſſe of their heart, or ſelf-love, and ſelf-advancing, or from the ſpirit of ſlumber upon the conſcience, or from ignorance of Gods way and method of bringing many Children to glory: Nor are all ſeeming holineſs, honeſty, meekneſſe, temperance, patience, and other like vertues, either in their habite, as they really affect the heart, or in their act, as they are with an ardent zeale for God, brought forth into practice; ſure evidences of ſanctification by Chriſt: becauſe theſe alſo may proceed from other and baſer principles, and not from the Spirit of Chriſt, as from the abiding prints of the Law of Nature written in the heart, or from the power and ſuggeſtions of a convinced and awaked conſcience, or from ſtrong impreſſions made into the ſoule by a morall and vertuous education, or other like ſub-celeſtiall, and unſpirituall principles. So that our certaine and known union to Chriſt, and our juſtification and ſanctification ſenſibly thence flowing, may be properly and unfailingly made our ſound evidence of the ſpirituall life and acceptableneſſe of our vertues and works: But theſe in themſelves in no wiſe certaine evidences and demonſtrations to us of our juſtification and ſanctification by Chriſt. Sanctification is one thing, and a zealous endeavour to be in all things conformed to the will of God, is or may be another. The former is only from the Spirit of Chriſt, and wrought only in them which are in Chriſt. The later may proceed from morall principles, and is incident even to them alſo that are aliens from Chriſt.
7 Nevertheleſſe, even theſe vertues and good works do ſo farr evidence, that from the Negation of theſe, a man is certainely denyed to be in Chriſt, or to be juſtified or ſanctified by the faith of Chriſt. I mean that whoſoever can allow himſelf in the habituall practice of any known ſin, or rejection of any known duty, that man may know himſelf, and be known of others to be an Alien from Chriſt. Becauſe whoſoever is in Chriſt, is a new Creature, all things are become new; not only in reſpect of his relation, but of his manners and converſation alſo; and in whomſoever the Spirit of Sanctification dwelleth, it dwels in a ſtate of reign, not of bondage.
Withall, theſe vertues and good works, when they are found to flow from our union to Chriſt, and the love of God ſhed abroad in our hearts through Chriſt: and upon examination a man can truly ſay, that he hath ceaſed to hew from any other Q…arrie, or to dip from any other Fountain than from Chriſt, that from his Spirit alone hee daily ſucketh life, as the branch from the root to bring forth fruit, and from the ſacrifice of Chriſts death a ſweet odour to make himſelf and his fruit acceptable, then they ſerve as good ſeconds to prove to his ſoul that he is juſtified and ſanctified: But ſo that his being in Chriſt muſt firſt prove his fruit to be good, before his fruit can have any power to evidence him to be in Chriſt, and the evidence of both his juſtification and ſanctification conſiſteth not ſo much in the qualifications which he hath attained, or works which he doth and hath done, as in his continuall waiting upon Chrih, from him alone to receive what hee ought to be and to do in all wel-pleaſing before God, and the love of God in Chriſt enabling to obedience.
8 That although Sanctification and the fruits thereof do each in its own degree (as aforeſaid) more or leſſe evidence our Juſtification, yet have they no concauſality with Faith to the producing of it. All that are in Chriſt, are Saints in Chriſt, yet their ſanctity goes not before their being in Chriſt, but is an immediate fruit thereof. The forgiveneſs of ſin and Adoption doth in order go before their doing of acceptable ſervice to God, and unacceptable ſervice cannot juſtifie.
9 The grace of God which bringeth ſalvation [and juſtification] teacheth men to deny ungodlineſſe, &c. and to live ſoberly, &c. Cals upon all to ſtretch forth their Faith to apprehend to themſelves in Chriſt both the imputed and the inherent righteouſneſs: ſo far is it from breathing a ſoul-cozening or a ſoul-corrupting faith. Therefore is the juſtifying Faith called by the Holy Ghoſt a moſt holy Faith, Jude 20. A [ſoule] purifying Faith, Act. 15. 9. A ſanctifying Faith, Act. 26. 18. Implying its efficacy as well to ſanctifie as to juſtifie, and that there is no true ſanctification but that which is inſtrumentally obtained, or at leaſt received by Faith.
Laſtly, that one chief end of our Juſtification is, that we bring forth acceptable fruit to God here inchoate, hereafter in perfect obedience to God, and conformity with him: And the Juſtifier doth and will attain his end in juſtifying; therefore brings none to glory, but ſuch as have all vertues and good works at leaſt in their root and ſeed while they are here; and if after their effectuall calling they live to have time and opportunity, do not unfeig…edly endeavour univerſally to declare the ſame in their practice. So that to dream of any glorified man in heaven, that was not actually a Saint upon earth, is a dream from hell, not from heaven.
All theſe things might have been largely proved both from the Scriptures and our Proteſtant Writers; but that I eſteem them all to be ſo known to be the conſenting aſſerteons of all our Churches, and by them ſo fully confirmed by the word, that I ſhould but abuſe time to take it up in particularizing what is in this Caſe ſo generally written and read.
I have been the more large in expreſſing the doctrine of the Proteſtant Churches upon this Argument, to wipe off the ſtain which Mr. Br. hath learned of the Papiſts to lay upon it in this and the former quere, which are wholly framed to beguile the weaker ſort, having nothing in them to ſtagger the Judicious. And now I leave it both to the ſtrong and weak to judge, whether the Accuſer of the Brethren [himſelf] can poſſibly expreſſe more impudence and falſhood in ſlandering the Churches of Chriſt than this man hath done? or if he had not bound himſelf to ſpeak after the Jeſuits and Monks whatſoever they traducingly ſay, whether there be any colour of reaſon for him to have layd upon us theſe two accuſations? To hold my ſelf to that which I am now examining, what is there in this Faith and Doctrine thereof, which I have deſcribed, deſerving to be called a ſoul-cozening Faith? And when he addeth, That Faith which is by many thought to juſtifie (his meaning is, which all the Proteſtant Churches and Divines teach) and which our people doe all moſt eaſily embrace, is the receiving of Chriſt for their Saviour, and expecting pardon and ſalvation by him, but not withall receiving him for their Lord and King, nor delivering up themſelves to be ruled by him. Let him now name that one Church, or one Theologiſt in any one of the Proteſtant Churches that hath ſo taught, and divided the receiving of Chriſt, as Lord and King, from receiving him as Saviour and pardoner, in juſtifying Faith: or els confeſs that he hath drunk deeply into the Jeſuits prenciples, that all equivocations, frauds, lyes, ſlanders, and whatſoever is worſe than theſe, are all not only lawfull, but alſo meritorious, when practiced for the advanc…ment of the Triple Crown, and the Holy Mother-Church of Rome. We do indeed divide works from Faith, and baniſh them from having any concauſality with it in juſtifying: But let Mr. Br. produce one that hath divided Chriſt the King from Chriſt the Saviour, or denyed him in either Title to be the object of juſtifying Faith: or any one that hath taught that to be a juſtifying Faith, which expecteth ſalvation from Chriſt, but will not deliver up the ſoul to be ruled by him. I chalenge Mr. Br. to vindicate herein his reputation, and to manifeſt that he followeth the dictates of Naturall conſcience at leaſt, and not of wilful malice againſt the truth, by naming one that hath taught any ſuch thing. The Proteſtant Churches and Writers are ſo cleer herein, that they do not divide from juſtifying Faith, the very Aſſent that there is a God, that hee made the world, that he drowned it, and repair'd it; that Chriſt was the Son of the Virgin Mary, that hee was born at Bethlehem, circumciſed at eight days old, diſputed among the Doctors, turned water into wine, and did many miracles, or whatſoever els the Scriptures in the leaſt things affirme to be true. All this the juſtifying Faith aſſents to, neither can it not aſſent to every truth of the word; yet it ſo aſſents, not as juſtifying. In this act it knows nothing but Chriſt and him crucified. Much leſſe do they ſo divide, as Mr. B. here againſt knowledg and conſcience objecteth. They ſo far ſhew themſelves abhorrent from it, that they utterly deny any to come to the Kingdom of glory, but through Chriſts Kingdom of grace.
But the Doctrine it ſelf wch here he reneweth about the object of Faith, Chriſt as our Lord as well as our Saviour, I have examined before in anſwer to his fourth Argument. Thither I ſend the Reader for ſatisfaction what the Proteſtants hold, and upon what grounds, here it is beſides the matter to fall into a new diſpute about it.
It ſhall ſuffice here only to examine the new Argument which he brings to prove, that the Doctrine which holds forth juſtification by Faith, is a ſoul-cozening; but that which teacheth juſtification by works, is a ſoul-ſaving doctrine. For this is his meaning in what he diſputeth here of Chriſt the Saviour, and Chriſt the Lord made the object of juſtifying Faith, as hee hath largely explayned himſelf before: And if hee mean not ſo, all that he here ſayth is but a hunting after Graſhoppers in the ſnow to fight with them: For none is there to be found oppoſing what he ſayth in the words and phraſe he uſeth. But himſelf is a ſure Interpreter of himſelfe, and we muſt take him as himſelf hath explayned his meaning. And then his Argument is drawn from the eaſineſſe or difficulty of receiving the one or the other Doctrine. It muſt be a ſoul-cozening doctrine, which all are eaſily perſwaded to be cozened with. Thus wee find him expreſſing himſelf in that part of the Query which is before tranſcribed. Our people (ſaith he) do all moſt eaſily embrace it; I meet with no one but is reſolved in ſuch a faith, till it be overthrown by teaching them better. They would all truſt Chriſt for the ſaving of their ſouls, &c. And in the following part of the Querie.
B. Let any Miniſter but try his ungodly people, whether they will not all be perſwaded very eaſily to believe that Chriſt will pardon and ſave them, &c. But whether it be not the hardeſt thing in the world to perſwade them really to take him for their Lord, and his word for their Law, and to endeavour faithfull obedience accordingly? Surely the eaſineſſe of the former, and difficulty of the later, ſeemeth to tell us, that it is a ſpirituall, excellent, neceſſary part of juſtifying Faith, to accept unfeignedly Chriſt for our Governour, and that part which the world among us will moſt hardly yeeld to, and therefore hath more need to be preached than the other.
Were he a true Iſraelite in whom there is no guile, which ſpeaketh, all this might be granted him. But becauſe he hath fully declared, that he meaneth by receiving Chriſt for our Saviour, juſtification by Faith in Chriſt the Redeemer, and by receiving him for our Lord and Governour, juſtification by works, nothing can be ſafely granted to him. The whole ſumm of his Argumentation amounts to this ſyllogiſm:
That doctrine of Juſtification which the multitude doth eaſily embrace, is a ſoul-cozening doctrine: but that which they are not without much difficulty perſwaded to receive, is a ſoul-ſaving doctrine.
But the multitude eaſily embraceth Juſtification by Faith alone, and not without difficulty Juſtification by works:
Ergo the former is a ſoul-cozening, the latter a ſoul-ſaving doctrine.
He muſt acknowledge that he thus argueth, or argueth nothing, or nothing to the queſtion. To the Propoſition I diſtinguiſh firſt about the meaning of the terms: And firſt about the word embracing or receiving, betwixt a vitall or effectuall, and a meerly hiſtoricall embracing, betwixt a reall receiving, and an aſſent of the judgment that the thing is to be received: or more plainly, beleeving, and a mans ſaying he doth beleeve, or his profeſſion of Faith. 2 Between that which is eaſie or difficult in it ſelf, or to mans naturall ability: and that which God makes eaſie by the concurrence, or leaves difficult by the with-holding of his grace.
Having thus diſtinguiſhed, in whatſoever ſenſe he takes the Terms, I deny both Conſequen… of the Propoſition. For if he mean onelyonly an externall aſſent to the verity and goodneſs of the doctrine, All men which have reaſon in their underſtandings, and freedom in their wills, do with the like facility chooſe that wch is made out to them to be good, and refuſe that which is made out to them to be evill. Or if he mean a vitall and effectuall embracing, the doctrine of Juſtification is alike difficult to all that are of the carnall multitude. It is a ſpirituall doctrine, and the naturall man receiveth not, cannot receive ſpirituall things, 1 Cor. 2. 14. Again if he mean an eaſines and difficulty in it ſelf and to mans naturall ability, The true doctrine of Juſtification is alike difficult, yea unpoſſible to all effectually to receive. None can come to the Son except the Father draw him, Jo. 6. 44. But if he mean a facility and eaſines of receiving by means of the concurrence of Gods grace making it eaſy, then is it alike eaſy to all men that are holpen alike by Gods grace; and alike difficult, yea unpoſſible to all that are left deſtitute of it. So that the eaſines or difficulty of perſwading the multitude to entertain this or that doctrine of Juſtification, can be no ſure rule of concluding either doctrine to couzen, or to ſave the ſoul.
Beſides I deny the aſſumption in the whole and in both its parts. For how can that which is a ſupernaturall doctrine be eaſily received by naturall men, the whole ſtream of whoſe wiſedom and will is againſt it: ſuch as is Juſtification by Faith in the redeemed? or that which is a naturall doctrine dictated by naturall reaſon and conſcience, (I mean a doctrine of naturall right) be ſo excedent in difficulty to receive: ſuch as is Juſtification by works?
Mr. Br flies here to Experience to apologize for him. Try (ſaith he) the ungodly people, whether all would not, whether there be a man to be found that will not eaſily be perſwaded to beleeve that Chriſt will pardon and ſave them: But whether it be not the hardeſt thing in the world to perſwade them to take Chriſt for their Lord, and to yeeld obedience accordingly, &c. Not to except here againſt his words in which he putteth a believing that Chriſt will pardon and ſave, for a juſtifying Faith: (though when he doth but dream he hath taken that advantage againſt another, as wee have ſeen, he inſults over him as over a mock-man or puppet, and can hardly abſt…in from toſſing him in a blanket:) Nor againſt the ill diſpoſing of the parts of the Antitheſis, glancing lightly over that which he would blow off into a vapour, but giving its full weight and power to that which he will have to ſtand: I ſhall take his words in that ſenſe in which he would be underſtood by as many as he hath a hope to beguile. And thus to his direction, try whether all do not profeſs their Faith in Chriſt the Saviour, that they truſt and will truſt in his merits alone for ſalvation and pardon: I anſwer, Try the ungodly multitude whether they do not every Mothers Child profeſs that they embrace Chriſt for their Lord, and that they do and will yeeld obedience to him to their dying day, as well as God ſhall give them grace?
Object. But they ſay and do not, profeſſe but yield not actually this obedience.
Anſw. So the former alſo ſay and do not, profeſs a full reliance upon and receiving of Chriſt for righteouſneſs, but perform it not. For if they ſo received Chriſt, they ſhould have Rivers of living water flowing out of them, Jo. 7. 38. of carnall ſhould become ſpirituall, and of unclean, holy.
Nay if experience muſt be the judge, Mr. Brs Cauſe falleth. I have tryed it, and by tryall found it the hardeſt task to perſwade the multitude to receive Chriſt Crucified alone, to their juſtification and ſalvation. Prove the more ungodly party, ſpecially in the time of their diſtreſs, upon their death-bed, or otherwiſe when their Conſcience is awaked, and the terrors of God are upon them: Seek now to perſwade them to repoſe their affrighted ſouls upon Chriſt their Altar, to truſt in the Mediation of his blood, how averſe are they? they look upon Chriſt as a hard and ſtrict man, a Judge, a Law-giver, diſtributing ſtrict juſtice to every man according to his works. And they alas have no vertue, or goodneſs, or holines, to ingratiat themſelves into his favour, but ſin enough to incenſe the very jealouſie of his fury againſt them, therefore dare not come to him becauſe they have no worth of their own righteouſnes and works that they can plead for themſelves. Look to the more whited Phariſees, the Saints of Mr. Brs forming: how hard is it to perſwade them to caſt off their own righteouſnes that they may be found in Chriſt alone. They put on their own raggs firſt, and not Chriſt at all, but upon them. They thank God they have ſerved God from their youth up, have not defiled themſelves with the filth and iniquity which they have ſeen in others, have had ſuch vertues, and been full of ſuch and ſuch good works, therefore they doubt not but Chriſt will recompence them with life and ſalvation. But he that ſeeks to ſpoil or to perſwade them to ſpoil themſelves of the glory and power of ſuch their vertues and good works to juſtification, ſhall find it as hard a task as to wreſt the Club out of the hand of Hercules, as it is in the Proverb. Men after mine own heart ſaith Mr. Br. Be it ſo, yet that is nothing to the queſtion, except they be after Gods heart. And Mr. Brs Argument is hereby diſſolved: For it appears that it is not eaſy to perſwade the multitude to receive Chriſt alone to ſalvation.
But whether his chief ſcope in this his reaſoning, be not to condemn all the Proteſtant Churches of levity and impiety, for departing from Rome ſo eaſily in thouſands and ten thouſands together, in ſo many Nations, and within ſo few years, by the lure of this Libertine and ſoul-cozening doctrine (as he terms it) I leave it to his own Conſcience to judge. This himſelf makes evident, that in the Articles of grace and juſtification, he holds it a damnable ſchiſm in us ſo to have divorced our ſelves from Rome, and applyeth himſelf with all his ſtrength, to make up the breach, and bring us back again.
The reſt which Mr. B. hath interſerted, and which followeth in this Quere, is light and ridiculous, prepared for the gulling of light and ridiculous men, altogether beneath the weight and depth which is in Mr. Bax. and which he uſeth when he deals with men like himſelf, ſolid and ſerious, at leaſt in naturall and morall knowledg, ſuch is that which he hath, p. 327.
B. They all truſt Chriſt for the ſaving of their ſouls, &c. Are all theſe juſtified? [why not?] there wants a Morall and Theologicall ſincerity; why is that? but becauſe they take but halfe of Chriſt.
Not to ſpeak here either of the prime piece of knowledg here taught, wherein Morall and Theologicall ſincerity, i. e. Phyloſophicall and Metaphyſicall ſincerity conſiſts, viz. in taking the whole and not the halfe of things: Nor ſecondly, of the mans faſtidious ſcorn of Scripture-terms, and his hunting after exotick words, to dimm and ſtifle the purity and ſimplicity of the Goſpel: I ſhall come to the matter it ſelfe, and here I demand of himſelf,
1 Whether they which receive Chriſt crucified do not receive whole Chriſt? Chriſt which by the eternall ſpirit offered himſelf without ſpot to God, ſaith the Apoſtle, Heb. 9. 14. What was there here wanting of whole Chriſt? There was his divine nature, the Eternall Spirit offering, the humane nature himſelf offered, and the ſame in the integrity and purity of its celeſtiall endowments: Without ſpot; if this be but half Chriſt, which is the other half?
2 Or becauſe he underſtands by whole Chriſt, Chriſt in the fruits of all his offices, (as is moſt probable) whether he will deny them to receive whole Chriſt, which apply not all the ſeverall Acts and Fruits of his ſeverall offices to one and the ſame end, but to ſeverall ends to which his wiſedom hath appropriated them. Suppoſe a ſon of ſome Luke, that is a Phyſician, a Miniſter of the Goſpel, and a Father in his Family. If the ſayd ſon ſhall make uſe of the Acts and Fruits of all theſe Offices of his Father, not at all to one end, but to the ſeverall ends to which they are proper; of his Art and Phyſick to cure his diſeaſed body, of his Goſpeldoctrine to illuminate his underſtanding, and heal his wounded ſoul, and of his proviſion of victuals to preſerve his life, and nouriſh his body: and not of phyſick, word and bread together, for one and the ſame the nutriment of his body, ſhall this man therefore be ſaid not to own and receive his whole Father, but half of him? Even ſo the Offices of Chriſt are various, and his actings in them tend to various ends, ſome to our quickning, ſom to our enlightning, ſome to our juſtification, ſome to our ſanctification, &c. Do I take but half Chriſt, becauſe I apply not all the Actings and Fruits of all his Offices to my Juſtification only, and none of them to the other honourable ends to which he hath appointed them? who can bear the abſurdity?
3 Whether it be poſſible for any man (according to the rule and tenor of the Goſpel) by a lively faith to apply to himſelf the ſatisfaction of Chriſts death, and yet to remain unpardoned and unjuſtified? or for ſuch a one to abide unſpiritualliz'd and unſanctfied? If not, then the reaſon why the multitude wch profes they truſt Chriſt for the ſaving of their ſouls (as Mr B. is pleaſd to phraſe it) do remain unjuſtified, is becauſe they profeſſ, but have not a lively faith in his death: and not (as Mr. Br. ſaith) for want of I know not what Moral, Theological, decompounded, phantaſtical ſincerity conſiſting in laying hold on the half of Chriſt, i. e. either his wounded, and not his whole parts, or Chriſt the Mediator, not the Mediator Chriſt. I can no better diſtinguiſh his meaning, ſith himſelf hath refuſed to do it. Of the ſame nature is that which he hath, pag. 328.
B. Though ſome thinke nothing is preaching Chriſt, but preaching him as a pardoning juſtifying Saviour. Indeed among the Turks and Indians that entertain not the Goſpell, it is neceſſary to preach his pardoning office, yea and the verity of his Natures and Commiſſion: Therefore when the Apoſtles preached to Jews and Pagans, they did firſt and chiefly teach them the perſon and offices of Chriſt, and the great benefits which they might receive by him. But when they preach (as James) to be profeſſors of the Chriſtian Faith, they chiefly urge them to ſtrive to enter, to fight that they may conquer, to run that they may obtain, to lay violent hands upon the Kingdom, &c.
Either all this relates to Juſtification, or it is meer babble in the Ayr, ſound without ſenſe or ſubſtance, as much to his purpoſe as was his that trudged about all the Town from ſhop to ſhop to buy two penny-worth of Circumſtance for the cure of his tooth-ach. For his quere is, whether our Doctrine which teacheth Juſtification by faith without works, do not confirm men in their ſoulcozening Faith. If all doth relate to juſtification, then let him that can find, help me, without help I cannot find as much as a grain of reaſon in all or any part of it, ſuch reaſon at leaſt as befits Mr. Br. who grounds all his Religion upon reaſon.
To the firſt Clauſe I ſtand ſtupified, not knowing how to preach Chriſt to juſtification, but as Chriſt the Juſtifier; to pardon, but as Chriſt the pardoner; or to ſalvation, but as Chriſt the Saviour. Should I preach him as a condemner to juſtification, as an unpardoning Judg to ſalvation? As to his juſtifying me as he is a Lawgiver, either there hath been wanting ſomething in Mr. B. dexteriry of teaching, or in my docility to apprehend, I am yet to be taught this leſſon. All that he hath ſaid hitherto, hath made it but odious and abſurd, and here hee ſaith no more to perfect it.
To that which follows, the abſurdity of it doth enough confute it ſelf. Who can endure to hear that the Apoſtles when they preached to Jewes and Pagans did; and we, if we ſhould be ſent to preach to the Turks and Indians, muſt firſt preach Chriſt alone to juſtification, and ſo generate in them a ſoul-ct zening faith: But when once they become profeſſors of the Chriſtian Faith, then the Apoſtles did, and we muſt teach them better, urging them no longer to cozen their ſouls with faith in Chriſt the Saviour, but by their own works to juſtifie and ſave themſelves. He that delights in ſuch a Goſpel, let him be Mr. B. diſciple.
It ſeems he is angry with James for not helping him erewhile in his great exigency, that he ſingles out him from all the Apoſtles, to father him with this intolerable doctrine. But whether James give him herein any relief, hath been before examined.
As for the reſt of the Apoſtles, let Paul give the Teſtimony for himſelf and them. There is one Lord and Mediator, Chriſt Jeſus, one Faith, one Baptiſme, one Lord and Father of all, Ephe. 4. 5. 1 Tim 2. 5. Not two Chriſts, and two Faiths, one to cozen at firſt, and the other to ſave the ſoul afterward. If Paul or an Angell from heaven ſhould preach any other Goſpell then what you have heard [from me at firſt while Pagans] let him be accurſed, Gal. 1. 8. Therefore many years after the Romans and Galathians had been profeſſors of the Chriſtian faith, he ſeeks to root them faſt by faith alone in Chriſt, and not to ſtart from their firſt principles; reducing ſuch as went a whoring after works to help faith in juſtifying them, pronouncing them accurſed, and Apoſtates from Chriſt, that ſhould ſo fall off from their firſt liberty in Chriſt.
That all obedience, yea faith in Chriſt to all obedience, vertue and good works is to be preached and urged upon them that profeſs the Chriſtian faith, is ſo true, that he is but a maimed preacher of Chriſt that doth it not, but all to ſanctification, not to juſtification. This is the true Preacher of Chriſt that preacheth Chriſt to good works, not works to win Chriſt, that ſeeks to bring us into Marriage-union with Chriſt, that we may bring forth fruit to God, Rom. 7. 4. Not that we ſhould bring forth baſtard-fruit from another, that we may be married to Chriſt. But this is not Mr. Brs. buſineſs, he ſpeaks of fruit to juſtification.
To conclude what I have to ſay to this Quere, It is his doctrine that teacheth a ſoul-cozening Faith, a Faith made up of a fardle of works and rags of our own righteouſneſs, as in his larger definition of juſtifying Faith he hath deſcribed it.