Baxters Aphorisms, Part 2 · Chapter 16
CHAP. XVI.
The Doctrine of Mr. Baxter and of the moſt Trentified and Jeſuitized Papiſts, compared together in many particulars, and found one and the ſame.
The Doctrine of the Papiſts and of Mr. Baxter compared together in many particulars, in their Relation to Juſtification.
PAPISTS.
1. THere is a two-fold Juſtification, a firſt and a 2d. Juſtification: the one inchoate, unperfect, more properly to be termed the beginning or root of and a diſpoſition to juſtification, or being juſtified, than Juſtification it ſelf, or our being fully juſtified before God.
2 The firſt juſtification is by the firſt grace given, before all good works for the remiſſion of ſins for the meer merits of Chriſt to Infants by baptiſm, to them that are of Age by Faith. The ſecond juſtification, is by new obedience and good works, by which the faithfull deſerve increaſe of Righteouſneſs to their fuller Juſtification.
3 Good works are the condition of Juſtification, without which Chriſts ſatisfaction is not applyed to us. [Of this opinion Bellarmine affirmeth ſome of his fellows to be, and finds no fault with it or them, onelyonly himſelf takes up what ſeem'd to him more probable. Himſelf alſo ſpeaks to the ſame purpoſe.] The Goſpel promiſing life upon condition of actuall & working Righteouſneſs which conſiſts in keeping the Commandents.
4 It is falſe therefore that we are juſtified by Faith onelyonly, the Scriptures no where affirm it, let him be accurſed that ſhall ſay it. Many other graces, vertues and works are required to it, viz. The fear of God, hope in his mercy, Love, Repentance, a deſire to receive the Sacraments, a purpoſe to lead a new life, and keep the Commandements [under this l…ſt ſpeciall they comprize all good works whatſoever.]
Nay ſo far are both parties from this Faith, that Faith onelyonly juſtifieth, that Both teach we are juſtified by Works only. For
5 We are juſtified by the Act of Faith, which is a work, and a Law, ſo that if we are not juſtified by works, Faith it ſelf muſt be excluded from juſtifying. Though we are not juſtified by any works (i. e.) by any works of the Law, yet by a work of the Goſpel, ſuch as Faith is, we may be juſtified.
6 Our Adverſaries (i. e. the Proteſtants) conſent together in this, that good works are not neceſſary to ſalvation, otherwiſe than by the neceſſity of their preſence, but that they have not any relation to ſalvation, as merits, or cauſes, or conditions thereof, &c. We contrariwiſe ſay that good works are neceſſary to a righteous man, unto ſalvation, by way of [cauſality or] efficiency, becauſe [they effect] or work ſalvation.
7 When the Apoſtle ſaith, we are juſtified by Faith and not by Works, there is to be underſtood a Synecdoche in the words of Paul, that when he ſaith we are juſtified by Faith, hee meaneth [not without works, but] by Faith and works together, [ſo that Faith is put for Faith, & works of Faith.]
8 The good works of juſtified men [which effect their Juſtification] are abſolutely juſt and in their Mode or manner, perfect.
9 So the perfection of our righteouſnes and Juſtification is not from Faith but from works, For Faith doth but begin Juſtification, and afterward it hath aſſumed to it ſelf Hope and Charity, it doth [by theſe] perfect it.
10 Good works merit without all doubt, yet not by any intrinſecall vertue and worth in themſelves, but by vertue of Gods promiſe. A promiſe made with a condition of work, brings to paſs that he which performs the work, is ſaid to have merited the thing promiſed, and may challenge the reward as his debt in Law.
11 The Hereticks teach that it is unpoſſible for a righteous man to fullfill Gods Law. The Catholicks teach that it is abſolutely poſſible for a righteous man to fullfill it, by the help of Gods Grace, and Spirit of Faith and Charity infuſed into them in their Juſtification.
12 The contrary doctrine wch denyeth Juſtification by works, and the Merit of works is a pernicious doctrine, an enemy to all good endeavours & good works, invites all to a licentiouſneſs of ſinning, and to tranſgreſs without fear or ſhame; what evil will he fear, or what good will he not deſpiſe, who thinks faith alone ſufficient to righteouſneſs?
13 Though a man hath received the infuſion of grace, and the Spirit of Faith and Charity, and is now juſtified, yet he is under the penalty and curſe of the Law ſtill. For Chriſt hath given and God hath taken ſatiſfaction onelyonly for the fault, but not for the puniſhment, ſo that when God hath fully pardoned the fault, he may and will inflict the puniſhment upon the offender.
14 Yea this puniſhment remains upon the Juſtified both inlife and death, and after death in Purgatory.
15 For the Righteous or Juſtified man is ſo under the obligation of Gods Law, that except he ſhall fullfill it, he ſhall not be ſaved.
16 Becauſe our Juſtification being ſtill conditionall, even after we are Juſtified, may be ſomtimes loſt, ſomtimes reteined, now had, and then loſt, and after recovered yea and loſt again, as we do hinder or not hinder the Grace of God.
17 No man can be aſſured of his eternall Election, that he is ordeined of God to life; or of his perſeverance in grace to the end; and conſequently not of his ſalvation. For the Scripture in expreſs words teacheth, that Salvation depends of the condition of works; But no man can certainly conclude that he ſhall do [much leſs perſevere to do] all that Chriſt hath Commanded.
18 It cannot be that the Righteouſneſs of Chriſt be imputed to us in that ſenſe that by it we may be called, and be formally righteous; although it be true that Chriſts merits be imputed to us, becauſe God hath made them ours by donation, and we may offer them to God the Father for our ſinns, becauſe Chriſt hath taken upon him the burthen of making ſatisfaction for us, and of reconciling us to God the Father: yet the denomination of righteous perſons is from the intrinſecall righteouſnes in themſelves.
19 Though we are juſtified by the works which the Law commandeth, yet are we not juſtified by them as they are works of the Law; but as they are Evangelicall and works of the Goſpel, done in the ſtrength of Chriſt, and by the power of renewing grace powred upon the Elect by Chriſt under the Goſpel.
20 Love or Charity is the form of Juſtifying Faith, ſo that when faith doth Juſtifie, it juſtifieth by charity as its form which gives it its life and motion; ſo that if Faith juſtifieth, love juſtifieth either in an equality with it, or more than it.
21 Juſtifying Faith conſiſteth in the Aſſent of the judgement to all things which are written in the word of God: No other faith is required of any. But an implicit Faith is ſufficient in the Laity and ignorant, which are not acquainted with the Scriptures, in whom it is enough to beleeve as the Church beleeveth, i. e. as their Clergy teacheth and beleeveth, though they do not explicitly and in particulars know what the Church beleeveth.
BAXTER.
JƲſtification is two-fold, either in Trident. Conc. Seſſ. 6. c. 6, 7, 8. Tilet. in Apol. p. 237. & in defēſ. Trid. Conc. adverſus Chemnitiū, part 1.title of Law, or in ſentence of Judgment. [In this later, having out-runn the Papiſts, to meet with them again, he looks back to the former, and makes it two-fold thus] Juſtification in title of Law is to be conſidered either in its firſt point & poſſeſſion, or in its [after] continuance and accompliſhment: The later he makes entire, & conſequently (in the way of oppoſition there uſed) the former to be put in part, Aph. p. 302. 311.
The firſt point and poſſeſſion of Juſtification I acknowledg to be by faith alone, without either the concomitancy or co-operation of works; Iidem Ibid.for they cannot be performed in an inſtant: But the continuance and accompliſhment of Juſtification is not without the joynt procurement of obedience. Aphor. p. 302.
The righteouſneſs of the New Covenant [i. e. in his ſenſe, faith, and works] is the only condition of our intereſt in, and enjoyment of Bel. l. 1. de purg cap 14 Sect. 4. Ratio. 4. Bell. lib. 4. de Juſt. c. 2.the Old. [i. e. of the righteouſneſs of Chriſt to juſtification] Both theſe righteouſneſſes are abſolutely neceſſary to ſalvation. Aph. Theſ. 17. 19. 60. and from thence every where untill the very end of his Book.
The bare Act of beleeving is not Trid. Conc. in the forecited place.the only Condition of the New Covenant, but ſeverall other duties alſo are parts of that Condition. I deſire no more of thoſe that deny this, but that the Scripture may be judg Whoſoever ſhall reduce the contrary Doctrine Bell. de Juſtif. lib. 1. cap. 13, &c.into practice (viz. to ſeek ſalvation and Juſtification by faith only, not at al by works) it wil und…ubtedly damn him. Thoſe other duties that juſtifie are Repentance, praying for pardon, forgiving others, Love, ſincere obedience, works of Love (i. e. all good works) not faith alone, or ſome of theſe works and vertues with it, but all muſt have their concurrence to juſtifie, Aphor. p. 235, 236, 237. 325.
Nay ſo far are both parties from this Faith, that Faith onelyonly juſtifieth, that Both teach we are juſtified by Works only. For
We are ſtill ſaid to be juſtified by Bell. de Juſtif. lib. 1.Faith which is an Act of ours. Append. p. 80. Morall duties are part of the condition of our ſalvation; a… for it to be performed: And ev… faith is a Morall duty. [So th… Daventria. So Pemble cites the Papiſts objecting. Treat. of juſtif. p. 37.according to Mr. Brs. doctrin… Morall works and duties alon… as ſuch, are required of us to J… ſtification, and not Faith it ſe… this way uſefull, but as a mora… work and duty, Append. p. 80.
When the Apoſtle ſaith [by wor… and not by faith only] hee plain… makes them concomitant in procur… ment, Bell. de neceſſitate operum ad ſalutem.or in that kind of Cauſal… which they have: eſpecially ſeeing … ſaith not (as he is commonly inte… preted) [not by faith which is … lone] but [not by faith onelyonly.] … the phraſe [Juſtified by works] t… word [by] implyeth more than an … dle concomitancy: If they ſhould on… ſtand by, while Faith … all, … would not be ſaid, we are juſtifi… by works, Aph. p. 299, 300.
Faith in the largeſt ſenſe, as comprehendeth all the conditions See Weimrichius. l. 1. in Epiſt. ad Romanos, c. 3. p. 207.the N: C: is when a ſinner, &c. do beleeve the truth of the Goſpell, a… accept of Chriſt as his only Lord a… Saviour, &c. and ſincerely (thou… imperfectly obey him as his Lord, fo… Oſor. lib. 3. de Inſtit. n. 70.giving others, loving his people, be… ring all what ſufferings are impoſe… diligently uſing his Means and Or… nances, &c. And all this ſincerely … to the end, Aph. Theſ. 70. & Ap… Bel. lib 4. de Juſtif. c. 10. Qu. de veritate honor. operum.p. 243.
This perſonall Goſpell-righteo… neſs is in its kind a perfect Righ… ouſneſs: and ſo far we may admit the doctrine of perſonall perfection. Aphor. Theſ. 24.
The firſt point of Juſtification (and that which is but a point, the firſt point muſt needs be a very ſmall pittance Bell. de Ju…if. lib. 1. …ap. 20. Malden. in Matth. 9.of it) I grant to be Faith alone, but the accōpliſhment (i. e. the perfitting thereof) is not without the joynt procuremēt of obedience, Aph. p. 302.
In a Larger ſence as promiſe is an obligation, and the thing promiſed is …el. de Mer.called Debt; ſo the performers of the Condition are called worthy, and the thing promiſed is called Debt. Theſ.…ea all the …apiſts, as …lleaged …y Cal. Inſt. …b. 3. ca. 14. …ect. 12. & …ap. 17. …ect. 3. 15. 26. Yea in this Meriting, the obligation to reward is Gods ordinate Juſtice, and the truth of his promiſe, and the worthineſs lieth in our performance of the Condition on our part. Aph. pa. 141.
As it was poſſible for Adam to have fullfilled the Law of works, by that Bell. lib. 4. …le Juſtif. …ap. 1.power which he had received by nature: So is it poſſible for us to fullfill the Conditions of the New Covenant (i. e. the righteouſneſs which the Law requireth) by the power which we receive from the Grace of Chriſt. [But whether this be grace or no grace Pelagius his imaginary, or the Goſpel real grace, he wil not let us know, ſo that herein the Papiſts are more ingenious than he, for they expreſs themſelves plainly of effectuall Grace indeed.] Theſ. 27.
The Doctrine of Juſtification by Hoſ. in Con…ut. pa. 140 …b. 3.Faith onelyonly, tendeth to drive obedience out of the world; For if men do once beleeve, that it is not ſo much Caniſ. inprefat. in Andr. Vega Andr. Vega de Juſtif. in Epiſt. prefat. Oſor. de Juſtif. lib. 2, & 7.as a part of the Condition of their Juſtification, will it not much tend to relax their diligence? And it doth much confirm the world in their Soulcozening Faith, &c. Aphor. pag. 325, 326.
It was not the intent of the Father Trident. Cone. Seſſ. 6. cap. 14, 16. & Seſſ. 14. cap. 8; 9. Bel. de Purgatorio. Bel. de Poenitent. lib. 4.or Son, that by this ſatisfaction the offenders ſhould be immediately delivered from the whole Curſe of the Law, and freed from the evill which they had brought upon themſelves, but ſome part muſt be executed in ſoul and body, and remain upon them at the pleaſure of Chriſt: And this Curſe is upon not onelyonly affenders in generall, but alſo upon the Elect, and beleevers, Aph. p. 65, 66, 68.
Not till the day of Reſurrection & Judgement will all the effects of Sin Bellarmine and all his fellows. Bel. de Juſtif. lib. 4. cap. 7. Syn. Trid. ib. can. 12.and Law & wrath be perfectly removed [from the beleevers & juſtified.]
Beleevers after they be juſtified, are under the Law as it is a Covenant of works, [for life and death.] Aph. p. 78, 79. 82.
OnelyOnly a conditionall but not an abſolute Andr. Vega de Fide & operibus q. 2 So alſo Thomas Seotus. & Bellarmine.diſcharge is granted to any in this life. When we do perform the cō dition yet ſtill the diſcharge remains conditionall, till we have quite finiſhed our performance, and where the condition is not performed the law is ſtill in force & ſhall be executed, A. p. 82.
[The juſtification of beleevers in this life is conditionall, ut ſupra, &] Men that are but thus conditionally Bellarmine proſecuteth this Argument at large.pardoned and juſtified, may be unpardoned and unjuſtified again, for their non-performance of the conditions, and all the debt ſo forgiven, be required at their hands. [ſo that there can be no certainty of perſeverance to ſalvation.] Aph. Theſ. 44. He ſeems in the explication to lenifie his aſſertion, but to it I have ſpoken before.
Our Legall Righteouſnes is not perſonal or in our ſelves, and in our own qualificatiōs & actions &c. but wholly without us in Chriſt: Our Evangelicall Bel. de juſtif. Lib. 1.Righteouſneſs conſiſteth in our own Actions of Faith & Goſpel obedience. This is the onelyonly Condition of our intereſt in the Righteouſneſs of Chriſt. Now by reaſon of this perſonall righteouſnes conſiſting in the Rec…tude of their own diſpoſitions and actions, the godly are called Righteous in Scripture, and their faith and duties are ſaid to pleaſ God, viz. at they are related to the Covenant of grace, i. e. as they are cōditions procuring our Juſtification by Chriſt; [as well as in regard of the imputed Righteouſnes,] which he addeth but as a cypher, bringing no proof for it but all ſeemingly for the former, Aphor. Theſ. 18, 19, 20, 22, and its explication, p. 119. &c.
We are juſtified by works commanded This is the generall vote of all Popiſh writers, none excepted.in the Law, yet as they make up not our Legall but our Evangelicall Righteouſneſs, not as they are done upon legall terms, but as they are conditions of the New Covenant. This is the chief ſubſtāce of Mr Brs whole book; and it is a poorer ſhift to elude the doctrine of Paul, than is that of the Papiſts.
Love is an eſſentiall part of Juſtifying Faith, & not properly a fruit of of it. Aph. p 266. When Faith therefore The common Tenet of Papiſts.[not love] is ſaid to juſtifie, it is ſaid ſo to work (in its eſſentiall work of accepting) by Love, pa. 268. That both are neceſſary to ſalvation, & are concurrent in apprehending Chriſt, is doubtleſs. p. 271. Love doth truly receive Chriſt &c. p. 224.
The people are to underſtand, that for them to take upon truſt from their Teachers, what they cannot yet reach to ſee in its own evidence, is leſs abſurd and more neceſſary, that many This alſo is a known Tenet among the Papiſts.do imagin. Epiſtle to the reader in the laſt page ſave two.
Theſe may ſuffice for a Taſte by which the reader may judge, whether Mr. Brs and the Papiſts Barrells are filled with the ſame Herring, or not. Should I proceed to Compare alſo his and their equivocations, ambiguities, & mentall reſervations, together with their purpoſed and not unwary Contradictions, when to ſay and deny the ſame thing in ſeverall places, as may ſeverally make for their advantage: But ſpecially if I ſhould go on to Compare them, how they bring the ſame arguments to prove their ſeverall aſſertions, and the ſame diſtinctions and other ſhifts of Sophiſtry to elude the Scriptures and reaſons which make againſt them; I ſhould procedere ad infinitum almoſt, begin but finde no end.
In alleaging the words of the ſeverall Authors, ſomething here and there hath perhaps been abbreviated, ſome words (ſtanding as cyphers without waight in reference to the queſtions Controverted) interſerted, to make up ſome orderly Connexion of the following with the foregoing particular cited: But no where have I wittingly Committed any ſuch alteration of the words as to alter in one Title the ſenſe of the Writer; as will be evident to all that will but take the pains to examine the citations with their authentique or books from which they are cited.
Neither is there any one thing alleaged in which the two parties Cohere, but what hath been ſtill Controverted between the Papiſts and Proteſtants. Elſe would it be eaſie to produce a thouſand particulars wherein the Pope and Luther themſelves ſpeak one and the ſame thing without oppoſition or difference.
If any where, when Mr. Br and the Papiſts ſpeak the ſame words, yet Mr. Br means not punctually the ſame thing with the Papiſts, in every ſuch allegation I undertake to manifeſt that he is worſe and delivers more ſelf-exalting, & Grace-depreſſing doctrine than they.
Yet all this is too little to ſet forth the frame of Mr. Brs ſpirit: he may take himſelf injured, and left too obſcure, if he be but matched with the Papiſts, and have no pre-eminence granted him before and above them in exalting mans righteouſnes, and nullifying the Grace of God in Chriſt. That we may not rob him of the praiſe to which his ambition ſeems to aſpire, we will grant to him, that the Papiſts are but the Pigmies, and he the Giant: that in the battell between Michael and the Dragon he hath ſuperexcelled, & more deſerved the Scarlet Hat, Miter, Croſier, yea Triple Crown it ſ…lf, than they that have and wear them; if not by his Art yet at leaſt by his daring boldnes in his undertakings. This ſervice therefore I ſhall do him, to manifeſt not onelyonly his equality with but alſo his ex…perancy above many of the famous Champions of Rome. That many of the brave Cardinals, Biſhops, Jeſuits, and Fryars, of the Church of Rome are Proteſtants in the poynt of Juſtification, as compared with Mr. Br: and that he ſheweth himſelf in many particular… about this doctrine, a Papiſt of a deeper dye than the more modeſt Papiſts, yea than ſome of the moſt Jeſuitized and Trentified Rabbi's among them. This ſhall be the buſineſs of the next Chapter.