Baxters Aphorisms, Part 2 · Chapter 2
CHAP. II.
Mr. Baxters preface to his firſt Argument drawn from Scriptures to prove Juſtification by works, examined; and the Scriptures which the Proteſtant writers bring againſt it, and Mr. Baxter would have ſtifled in darkneſſe, here brought to light; together with the opinion of the moſt eminent Proteſtant writers upon this Subject.
HIS firſt argument is drawn from Scriptures, unto which he thus prefaceth,
B. 235. I deſire no more of thoſe that deny this, but that Scripture may be judge: and that they will put by no one Text to that end produced, till they can give ſome other commodious, and not forced interpretation.
We gladly accept this rule of diſpute, and pronounce all other rules in Queſtions of this kinde to be irregular. Yet have we ſomewhat to ſay to the propoſer of it.
1 Why hath he in the former part of this Tractate ſo much wandered from the rule of Scripture as inſufficient or improper to try his opinions, and make uſe (in ſtead of it) of ſo much exotick learning, the Jeſuits ſophiſtry, and Socinus his right reaſon, as if the Scripture were not, but theſe were to be attended on as proper Judges in ſuch matters?
2 When all the Scriptures which he here bringeth to prove a cooperation of workes with faith to juſtification (ſcarce any one of them excepted, as I undertake if he call me to it to ſhew) have been alleaged by the Monkes and Jeſuits againſt us, and been anſwered over and over a hundred times by our Divines; why doth he here urge them as Scriptures of his own collection, and require an interpretation to be given to them that might manifeſt they hold not forth Juſtification by works? how doth he abaſe the Miniſters his readers, for whoſe ſeducing he hath compiled this Book, by imprinting within himſelfe a ſuppoſition, that their Libraries conſiſt only of Ariſtotle and Schibler, and that they are as ignorant of the controverſie between the Papiſts and us, as they were born? Elſe if he ſuppoſed they had read ſuch controverſies, he would not have called for an interpretation of theſe Scriptures as now firſt alleaged by himſelfe. Simplicity in handling the truths of Chriſt is neceſſary to declare the heart upright. If Mr. Baxter had poſſeſſed ſuch a jewell within his boſome, he would have exploded all tricks of ſubtlety and craft with an Anathema Maranatha; and told us plainly, theſe Scriptures have been urged by the Papiſts for their juſtification by works, that the Proteſtants have ſaid ſomewhat to elude the force of ſuch Scriptures by forced interpretations of them, but againſt every interpretation of every ſuch Scripture, he thus and thus excepteth, and deſireth theſe exceptions of his to be anſwered, elſe he cannot be convinced but that works cooperate with faith to Juſtification. But in the midſt of a room that is hung with a thouſand candles and torches, to cry out, O that ſome one would give me one ſpark of light in this dark dungeon! this is no leſſe then to pronounce all ſave himſelf within the room blind, that in the midſt of light they ſee nothing. Or otherwiſe to pronounce all theſe lights darkneſſe in compariſon of his more ſhining light. Let not Mr. Baxter ſo contemn all the Anti-papiſticall worthies as ſmoaking ſnuffs in compariſon of his beames; nor think all his yoak-fellowes in the Miniſtry at the preſent to be ſuch glow-wormes and ſlimy ſots, that being thus ſpitted with his baſe ▪eſteem of them, they ſhould be inſenſible of it, and goe away rejoycing, as ſprinkled with his holy water.
3 Why doth he only quote Scriptures and bring for himſelf and againſt us only Arithmeticall figures and ciphers, without the words of thoſe Scriptures, and telling us how they make for him & againſt us? would he have us to underſtand that he means to argue from them no otherwiſe then the Prieſts and Jeſuites have done before him? we might then anſwer all in a word by ſending him to thoſe pretious ſervants of Chriſt who have anſwered the Argumentations of theſe Prieſts and Jeſuites from theſe Scriptures. Or is it to ſtraighten us with a doubtfulneſſe, what to anſwer, becauſe we know not how he will argue from theſe Scriptures? and to reſerve to himſelf an advantage to except againſt all our anſwers, that we have not ſpoken to the purpoſe, he meant not ſo, but thus and thus to have argued from theſe Teſtimonies. What better anſwer to ſuch a roving diſputer, then to leave him roving, untill he will ceaſe from circling, and fall upon ſome point wherein he will declare himſelf that he would be anſwered? This I ſhould do, had it been my only purpoſe to have anſwered Mr. Baxter; but becauſe my aime was and is leaſt to grapple with him, (from whom I expect nothing better but many things worſe, after all wiſer mens endeavours then mine, [and could ſhew reaſon for it]) but chiefly to preſerve the ſingle hearted Chriſtians free from his infection; I ſhall not wholly paſſe by, without examination, theſe Scriptures, that none by the miſunderſtanding of Scriptures may be carryed into Anti-ſcripturall errors.
4 But how ſeaſonable is the Caution that he gives us, to take heed of giving any uncommodious or forced interpretation to thoſe Scriptures which the Papiſts, and after them the Socinians have urged for their juſtification by workes? As if all our Divines and Martyrs for Chriſt in theſe laſt 200. years have abuſed the Seriptures with falſe interpretations, and ſo have been Apoſtates from Chriſt in departing from Rome: and that the Jeſuits and Socinians have been the only ſincere interpreters of Scriptures: when contrariwiſe all that have but looked over the pale into their writings, find nothing ſo ſacred, no Scripture ſo plain which they do not violate and diſtort with their Sophiſticall cavillations. That Hell it ſelf hath in no age vomited out any brood of hereticks that can parallell theſe in audacious abuſe and violation of Scriptures; yet while Mr. Baxter fights with their Arguments and maintains their aſſertions, he cals upon us, Take heed, abuſe not Scriptures.
5 Why doth he not produce firſt, (ſeeing he profeſſeth himſelf a Proteſtant and Anti-papiſt) thoſe manifold and cleer Scriptures which all the Proteſtant Churches alleage for ſtabliſhing of juſtification by faith alone, and the expelling of works from having any part with faith in this work, and anſwer their Arguments drawn from ſuch Scriptures; before he brings in the Scriptures which the Jeſuits have mu…ered up againſt their aſſertion? At leaſt why doth he not declare as well what the Proteſtants have to ſay for themſelves, as what the Papiſts have to ſay againſt them, that both ſides may be heard? But to make a roar on the one ſide, and to exhibit the other party as mute as fiſhes, having nothing to ſay, or reaſon to give for their own Religion, nor to gainſay the adverſaries in oppoſing it; is this fair and Chriſtian dealing? Thus to ſtifle our cauſe, or rather the cauſe of Chriſt in darkeneſſe, and to impriſon the light by which we have walked from the time of Luther untill this day, what doth it argue in him leſſe then what Chriſt tels us, He that doeth evill hateth the light, neither cometh to the light, leſt his deeds which are evill ſhould be reproved? Joh. 3. 20.
Theſe things thus premiſed, let us come now to the Scripture, making it the Judge and touchſtone in this Controverſie: But ſo, as that it ſhall be requiſite for me to ſupply what Mr. Baxter hath left untouched, what Scriptures our Divines bring to prove juſtification to be only by faith, and to deny all cooperation of works therein. And herein I ſhall put limits to my ſelf not letting out all that they produce, (for ſo ſhould I offend with immoderate length) but ſome particulars, that the weakeſt reader may ſee, what Mr. Baxter would not give him to ſee, that our Churches are not deſtitute of ſtrong grounds for the bearing up of their faith and aſſertions. And when this is done, I ſhall deſcend to examine the force of thoſe Scriptures quoted by Mr. Baxter, to ſee whether they make for him, and againſt us.
I ſhall begin from the reaſoning of the Apoſtle Rom. 3. 20. &c. having before proved both the Jews by and under the Law, and the Gentiles without the Law, to be guilty before God; he concludes, Therefore by the deeds of the Law, there ſhall no fleſh be juſtifyed, &c. and ver. 21. The righteouſneſſe of God [viz. to juſtification] is manifeſted without the Law, being witneſſed by the Law and the Prophets (to wit, a righteouſneſſe which the Law is ignorant of, the righteouſneſſe or life which is by faith. From this righteouſneſſe the tenour of the Law or legall Covenant turns aſide, telling us, he that doeth them ſhall live in them, Gal. 3. 11, 12.) ver. 22. Even the righteouſneſse of God which is by the faith of Jeſus Chriſt unto all and upon all that beleeve. Lo here it is denyed to be by the moſt righteous works which the moſt perfect Law of God himſelf preſcribeth, and attained by faith only, ver. 24. Being juſtifyed freely by his grace, through the redemption which is by Jeſus Chriſt, what can be ſaid more fully? It ſhall not be impertinent to annote briefly out of Zanchy, what he hath uponHier. zanch De natura Dei Lib. 4. Cap. 2. Th. 2. this verſe more largly: when the Apoſtle ſaith we are juſtifyed by his grace, Per Gratiam intelligit gratuitum Dei favorem, omnibus noſtris excluſis, ſive naturalibus, ſive ſupernaturalibus dignitatibus, ſaith he; i. e. by Grace the Apoſtle meaneth the free love or favour of God, excluding all parts and pieces of our worth both naturall and ſupernaturall: and addeth, that the Apoſtle ſtill oppoſeth grace to all our works, and to all our inward vertues wrought in us by the holy Ghoſt himſelf, [as well as to our legall and morall righteouſneſſe] yea to faith it ſelfe as it is a work, as is manifeſt to every one that hath with any conſideration read this Epiſtle. Therefore ſaith he, he excludeth all works, that he may conclude our Juſtification to be by grace alone. Yea more, the Apoſtle (ſaith he) not contented to ſay we are juſtifyed by grace, addeth thereto foreign his grace, that is, by the grace which is in God, not by any gift of grace infuſed by him into ourſelves, that it might be wholly of God and not of our ſelves at all in the leaſt part. Yea not contented with all this he addeth freely, to notifie that there is not required any work or qualification on our part to put us into the poſſeſſion thereof, for ſo it ſhould not be wholly by the free and naked favour of God, as he tearms it. And laſtly he addeth by the redemption which is by Jeſus Chriſt, by this work of Chriſt excluding all ours; hitherto that profound Zanchius. Neither cannot it be freely by the redemption of Chriſt, if our qualifications and conditions be brought to intereſſe us to it, for ſo ſhould we be in ſome kinde purchaſers and not receive it freely. The Apoſtle proceeds, ver. 25. Whom God hath ſet forth as a propitiation through faith in his bloud to declare his righteouſneſse for the remiſſion of ſins, &c. The whole thing of Gods ordination to make the redemption, propitiation and remiſſion of ſinnes which is by Chriſt, actually ours to our comfort, is here aſſigned to be ſaith in his blood, and not any foregoing, concomitant, or ſubſequent vertue or duty of ours annexed to it; and all to declare his righteouſneſſe. Ver. 26. His righteouſneſſe (he ſaith again) that he may be juſt and the juſtifyer of him that beleeveth in Jeſus. If Mr. Baxters fancy ſtand of the Legall righteouſneſſe in Chriſt, and the Evangelicall righteouſneſſe in us; the Apoſtles aſſignation of the end of Gods juſtifying us by Chriſt ſhould be maimed. For he ſhould have ſaid, To declare, to declare I ſay his righteouſneſſe, and our righteouſneſſe, that he might be juſt and a juſtifyer, and we might be juſt and juſtifyers of our ſelves. And then we are to expunge the next verſe, Where is boaſting then? it is excluded; by what law? of works? nay but by the law of faith. For boaſting ſhould not be at all excluded, if our works ſhould bear a part with faith in juſtifying: ſo ſhould we have matter of glorying in our ſelves ſtill. How full is the Apoſtle here in the confirmation of Juſtification by faith without works? had he ſeen what the Papiſts and Mr. Baxter over their ſhoulders would have objected againſt it, he could not have ſpoken more punctually. Yet as I know what the Papiſts ſay for themſelves, ſo I am not ignorant what Mr. Baxter will except for himſelf. But I reſerve the Examination thereof for another place where he goeth about to purge his doctrine from all contrariety that it hath to the doctrine of the Apoſtle, and from any derogation from the Grace of God.
A ſecond Teſtimonie or authority from Scripture we may draw from Rom. 4. 1, &c. I ſhall be ſhort in it. The Apoſtle here denies,
1 Our father Abraham the father of the faithfull himſelf to have been juſtifyed by works, for then he ſhould have whereof to glory, ver. 2, 3. But as Abraham was, ſo all the faithfull are juſtifyed by faith without works; or to render the words of the Text, By faith and not by works. Here Mr. Baxter hath no evaſion, as in the former Chapter, viz. that the works of the Law only are denyed, for Abraham was under the promiſe, not under the Law, nether was the Law then given; and the promiſe, under which he was, was without all condition of works; ſo that the Apoſtle here excludeth works indefinitely: I mean not good and evill works, for no man ever brought evill works as evill to be thereby juſtifyed. But good works, whether Legall or Evangelicall, all acts and deeds both of naturall and infuſed righteouſneſſe and holineſſe.
2 In affirming of him that worketh, i. e. that ſeeketh juſtification by works, that the reward is reckoned of debt to him, that he requires it as due, and ſhall not receive it if it be not found due in Juſtice; but to him that worketh not, but beleeveth on him that juſtifyeth the ungodly, his faith is imputed to righteouſneſſe, i. e. as hath been already evinced, Chriſt by faith apprehended is of the free grace of God made righteouſneſſe to him. When Mr. Baxter therefore claps his bundle of works upon the ſhoulders of faith to officiate with it to juſtification, he teacheth us to reject the grace of God, and to exact at Gods hands both the righteouſneſſe of Chriſt, and the end of it our ſalvation, as a debt and due in juſtice. The Apoſtle puts no medium here either between faith and works, or between grace and debt; where workes peep up with faith to juſtifie in any degree, faith is deſtroyed, grace rejected; works alone ſtand pleading for juſtification and ſalvation at the barre of Gods juſtice, from thence alone God heareth the plea of works; in vain is it to plead them at the throne of grace, there nothing elſe but the plea of faith in Chriſt is heard and excepted, ver. 4, 5.
3 In deſcribing the righteouſneſſe of juſtification to be a righteouſneſſe without works, a bleſſedneſſe conſiſting in the covering, forgiving and not imputing of ſin, ver. 6, 7, 8. ſo that to obtrude works with faith into the office of juſtifying, is to ſubvert Gods juſtification, and erect our own, i. e. our own condemnation.
4. Ver. 16. From all his precedent reaſoning the Apoſtle concludeth, Therefore it is of faith that it might be by grace: and left this ſhould be taken for a juſtification peculiar to Abraham and not common to all beleevers, he addeth, that the promiſe might be ſure to all the ſeed &c. which is of the faith of Abraham: as before he had ſaid, that he might be the father of all them that beleeve, that righteouſneſſe might be imputed to them alſo: even to them which walke in the ſteps of the faith of our father Abraham, ver. 11, 12. And again afterwards, ver. 23. It was not written for his ſake alone that it was imputed to him, but for us alſo to whom it ſhall be imputed, if we beleeve in him that raiſed up Jeſus our Lord from the dead, ver. 24. In all which places though faith and beleeving alone are named, yet are they named in oppoſition to and with an excluſion of works: as the attentive reader of that chapter will eaſily perceive.
Not to fill up the paper with any other ſeries or body of diſputation which the Scriptures plentifully afford for the confirmation of our doctrine, I ſhall only annex ſome ſcattered teſtimonies thereof compleatly proving the ſame. The whole ſtream of the Goſpell runs this way; We that are Jewes by nature [in covenant with God] and not ſinners of the Gentiles, Knowing that a man is not juſtifyed by the works of the Law, but by the faith of Jeſus Chriſt, even we have beleeved in Jeſus Chriſt that we might be juſtifyed by the faith of Chriſt, and not by the works of the Law, &c. Gal. 2. 15, 16. By the poſition of faith works are here depoſed. By grace are ye ſaved through faith, and that not of our ſelves, it is the gift of God. Not of works, leſt any man ſhould boaſt, Epheſ. 2. 8, 9. Not of works, but of him that calleth, Rom. 9. 11. Not of him that willeth, nor of him that runneth, but of God that ſheweth mercy, Rom. 9. 16. Not by works of righteouſneſſe which we have done, but according to his mercy, Tit. 3. 5. This is the work of God, [that which is in ſtead of all works, and effectual to juſtification without all works] to beleeve in him whom he hath ſent, Joh. 6. 29. They which are of faith are the children of Abraham, and bleſſed with our father Abraham, for as many as are of the works of the Law are curſed, Gal. 3. 7, 9, 10. Beleeve in the Lord Jeſus, and thou ſhalt be ſaved, Act. 16. 31. Not by the Law of works, for it is written, The juſt ſhall live by faith, Gal. 3. 11. If by grace, then it is no more of works, elſe grace ſhould be no more grace: if of works then, it is no more grace, elſe ſhould work be no more work, Rom. 11. 6. Hence is the oppoſition which the holy Ghoſt every where maketh between Gods righteouſneſſe and our righteouſneſſe, Rom. 10. 3. The righteouſneſſe of faith and the righteouſneſſe of works, Rom. 9. 30, 31, 32. Phil. 3. 9, 10. and the conſenting harmony of Scriptures that ſo oppoſe Law and Goſpell, faith and works, Gods grace and mans righteouſneſſe, Moſes and Chriſt, the righteouſneſſe which is by promiſe, and that which conſiſts in doing, Gods imputation and our qualifications; ſo that if the one be admitted the other muſt be excluded from juſtification. Unto which if I ſhould add all of the the reſt Teſtimonies and examples of Scripture, together with the Arguments which our Divines bring thence, I ſhould (to uſe Mr. Baxters phraſe) be neceſſitated to tranſcribe almoſt all the Scripture that relateth to the New Covenant.
The concluſion therefore of our Divines is not only that works have not, but alſo that they connot have any place in or to our Juſtification, becauſe righteouſneſſe and life are meerly and wholly by promiſe, even by the free and abſolute promiſe made to Abraham, which was without all conditions annexed, Gal. 3. 8, 16, 17. 18. therefore without works, freely conferred on the children of the promiſe. That they are by inheritance, therefore deſcend freely upon them that are ſons by ſaith, Gal. 3. 18. Heb. 9. 15. Rom. 4. 13, 114, 16. and not attained by works. That in reſpect of the righteouſneſſe of works, Paul knew nothing by himſelfe, wherein he was not perfectly ſincere, and ſincerely perfect, yet deems not himſelf to be thereby juſtifyed for the Lord is his judge and justifyer [whoſe juſtifications are free] 1 Cor. 4. 4. That if juſtification were in any part by works, then had man ſomewhat at leaſt, whereof to glory before God; but he hath nothing whereof to glory, therefore &c. Rom. 4. 2. That it is by imputation wholly, therefore cannot be from any inherent good in our ſelves, Rom. 4. 3, 4. That if flowes wholly from faiths object or correlate, not at all from any vertue of faith as a qualification inherent in us: much leſſe therefore from any other qualification or work of ours whatſoever. To which I might add their many other reaſons proving that works cannot juſtifie. That it is by promiſe (as I ſaid) which is ſtill oppoſed to works: Gal. 3. 17, 18, 22. even by that promiſe that was made to Abraham, which was free, abſolute, and without all condition of works, that Goſpel promiſe, In thee all Nations of the earth ſhall be bleſſed? A promiſe admitting only them that are of faith to bleſſedneſſe, but rejecting them that are of works to the curſe, Gal. 3. 7, 8, 9, 10. Yea by the ſame abſolute and unconditionall promiſe or covenant oft renewed, Jer. 31. 31,-34. & 32. 40. That this promiſe is made Yea and Amen, ratifyed and effectuallized in Chriſt Jeſus, 2 Cor. 1 20. Not in works, no nor in faith as the Papiſts work, or Arminians act and deed, or otherwiſe then as it is (as Luther deſcribes it Allegorically)Luth. in Gal. Ca. 2. v. 16. the matter whereof Chriſt is the form, imforming and giving life and vertue to it; an act apprehending Chriſt as its object in whom all its vertue lyeth; the cloud or darkneſſe in which Chriſt dwelleth, as God was formerly in a cloud or darkneſſe upon mount Sinai and in the Temple: or as all our Divines ſay, the hand by which we receive Chriſt made of God righteouſneſſe to us and in us, Gal. 3. 27. 1 Cor. 1. 30. 2 Cor. 5. 21. That the life of juſtification conſiſteth not in works at all, nor in faith conſidered in a ſenſe divided from Chriſt, but in Chriſt our life living in us; ſo that the life which we live is by the faith of the Son of God, by the recumbency of our ſouls by faith upon the Son of God which is our life, and that this is to live by faith, Gal. 2. 20. Col. 3. 4. Gal. 3. 11. That Chriſt with all his righteouſneſſe to remiſſion and ſalvation, is given us freely of God, (not ſold as by Judas to his enemies) and ſo made ours without money without, price, without fine, or rent. In the Covenant of grace there is nothing ſmelling of a Simoniacall contract, it is wholly of Gods giving, not in the leaſt particle of our purchaſing, Iſa. 9. 6. Joh. 3. 16. Iſa. 55. 1. That the life and juſtification which are by the ſecond Adam, deſcend to us in the ſame manner with the ſin and condemnation from the firſt Adam. But theſe deſcended by our naturall union and communion with the firſt Adam, not by our imitation of him. For death reigned from Adam, over them that had not ſinned, after the ſimilitude of Adam: Therefore alſo righteouſneſſe and juſtification deſcend to us by the union and communion which we have with the ſecond Adam Chriſt Jeſus, and not from our imitation of him and configuration to him; for when we were yet enemies we were reconciled to God by the death of his Son. Not but that every one to whom the ſin and condemnation of Adam once deſcended, are thenceforth imitators of and configured to Adam: or that they to whomſoever the righteouſneſſe and juſtification of Chriſt have deſcended, do not thenceforth become imitators of and are configured to the image of Chriſt; but that theſe imitations and configurations do follow and not goe before ſuch union and communion, declaring not producing the ſin and condemnation which are from Adam, or the righteouſneſſe and juſtification which are from the Lord Chriſt, Rom. 5. 11. 19. And this is a ſound Argument which the Apoſtle bringeth to prove that works can in no reſpect juſtifie or ſave: For we are Gods workmanſhip (ſaith he) created in Chriſt Jeſus to good works, which God hath ordained before that we ſhould walk in them, Epheſ. 2. 9, 10. where we may take notice that good works are Gods end in ſaving or juſtifying us from ſin. But the means do alway in order of nature go before and not follow the end, (in execution I mean, though not in intention.) That we are firſt in Chriſt the juſtifyer and in poſſeſſion of the juſtification that is by him, and then being new created in Chriſt to the image of God are inabled to do good works. That God hath ordained before that we ſhould walk in them being ſaved or juſtifyed, not that we ſhould be ſaved or juſtifyed by them. That the righteouſneſſe of God [by which we are juſtifyed] is from faith to faith, not begun by faith and ended in works, which according to the Apoſtle is a beginning in the ſpirit, and a ſeeking to be perfected by the fleſh, Rom. 1. 17. Gal. 3. 3. Should I proceed ſo far as the Scriptures as a leading thread would guide me for the confirmation of juſtification without works, I ſhould be taken as exorbitant. For the reſt I ſhall refer the reader to ſuch writers as have handled the point of juſtification againſt the Papiſts; or to the diſputations of the Apoſtle himſelf againſt the falſe Apoſtles who taught the ſame doctrine with Mr. Baxter, though not expreſly in the ſame words. They taught that we cannot be ſaved by Chriſt, by faith in Chriſt alone, except we be circumciſed and keep the Law, or do the works which the Law commandeth, Act. 15. 1, 24. Mr. Baxter teacheth in this his 60. Theſis, that
B. The bare act of beleeving is not the onelyonly condition of the New Covenant; but ſeverall other duties alſo are parts of that condition.
If we take together with his words that which in the precedent Chapter we have manifeſted to be his meaning in theſe words, and that by the bare act of beleeving, he underſtands faith without and in oppoſition to works (for himſelf knoweth that it is his Pontificall-Arminian-Socinian, not our Proteſtant Evangelicall doctrine which holds out juſtification by beleeving as either a bare or a cloathed act or work) then he teacheth the ſame doctrine for which the Apoſtle anathematized the falſe Apoſtles and arch-church-troublers in his time, Gal. 1. 7, 8, 9. & 5. 12. And what the Apoſtle hath againſt them is againſt Mr. Baxter their own ſon (I will not ſay in the faith, but) in perverting the faith and Goſpell. For neither did they deny faith, but Mr. Baxters bare faith, faith without works to be effectuall to juſtification.
Againſt this aſſertion common to him and them, if there were no other Scriptures contradicting, but what I have alleaged, no arguments brought by our Divines to ſubvert it, and to eſtabliſh the contrary doctrine, but what have been here expreſſed and implied; (al which are ſcarce a drop of their ful bucket) yet doth Mr. Baxter declare any fingleneſſe of heart, or ſincere aime to advance the glory and truth of God, in ſuppreſſing all this and all the reſt in ſilence, ſo to beguile his more Logicall then Theologicall readers (whom he knowes to be more acquainted with Sophiſtry then Divinity, with exotick ſcriblings then Canonicall Scriptures) with an opinion that the ſtream of Scriptures runne all to his Mill, and that we have nothing from the Word favouring our cauſe?
Neither let any object that our Churches do only deny the merit of works, not the neceſſity of them as a condition to juſtification. Herein I ſhall have a fit place to ſpeak afterward as to Mr. Baxter and as it is his plea to lenifie his ſelf-arrogating aſſertion. In the interim to manifeſt the ſimplicity of our gudgeons that are apt to ſwallow the moſt portentous errours if offered to them involved in fine terms of logicall notions, among whom ſome that erewhile did proſecute with bel, book and candle, ſome to death, ſome to baniſhment, ſome to ſequeſtrations whom they thought but to ſmell a little of the perfumes of the purple whore; Theſe very ſame men now having inriched themſelves with the ſpoyles of them whom by their outcries they erewhile purſued, are mad to drench themſelves with the very dregs of the cup of fornication which is in the hand of the whore, and kiſſe the lips of Mr. Baxter which hath bleſſed with plauſible words the doctrine which before they deteſted as curſed; and withall to ſhew how degenerate theſe are from our antient worthies, who as Champions of Chriſt have defended this article of juſtification againſt the whole rabble of Antichriſt; I ſhall declare how little difference they were wont to put beteen merits and conditions, that though they held ſomewhat to differ in the ſound, yet held them to be one in ſubſtance, and ſtill concluded againſt the Papiſts that there is no place for works in the office of juſtification, either as merits or conditions thereof; but that when the Scripture ſaith we are juſtifyed without works, all works both of Law and Goſpell, are excluded from being any way ſubſervient to juſtification, either to the beginning or finiſhing thereof, either as meriting it or conditioning us for it. I ſhall mention only ſome few (leſt I ſhould ſeem to attribute much to the authority of men) yet ſo that theſe few ſpeak out the mind and deliver the common judgement of all the reſt.
Firſt, I ſhall produce that famous Martyrologiſt Mr. Fox, what he ſpeaketh to this purpoſe in that book of his De Chriſto gratis juſtificante. Having alleaged that teſtimony of the Apoſtle Rom. 4. 16. It is of faith that it might be of grace, to the end that the promiſe might be ſure, &c. he addeth, Atqui quonam modo firma, niſi ſit gratuita? Fox de Chriſto gratis. Juſtif. p. 127.aut quo modo gratuita, ſi quoquam modo ex operibus? i. e. But how is the promiſe ſure, except it be free? or in what manner or reſpect free, if in any manner or reſpect it be of works? Thus he excludeth works in all reſpects either of cauſality or conditionality from juſtification. Again, Duo ſunt promiſſionum genera, plurimum inter Idem ibid. p. 221.ſe diverſa: alterum ad legem ſpectans certis adnexum conditionibus, alterum Evangelii proprium ſine omni legis conditione gratuitum, i. e. There are two kinds of promiſes [made in Scripture] much differing either from other: the one legall, tyed to certain conditions; the other Evangelicall or proper to the Goſpell, free and without all conditions of the Law, not tyed to any conditions as the legall promiſes are.
Unto him I annex Dr. Fulk, in that Sermon of his which Mr. Fox tranſlated out of Engliſh into Latine, and annexed to the end of that Tractate of his own before-mentioned. Iſaac not Iſmael (ſaith he) had the inheritance: Quia nimirum unica ad hanc Dr. Fulkii concio. p. 13.haereditatem perveniendi via patet, per ſolam promiſſionem, ſolam miſericordiam, ſolam fidem. Iſmael vero juxta carnem natus eſt, Iſaac per promiſſionem. Haereditas autem ſola nititur promiſſione; promiſſio vero nulla meritorum pactione, ſed ſola Dei miſericordia perficitur, i. e. Becauſe there is opened one only way to the inheritance, viz. by promiſe alone, mercy alone, faith alone. But Iſmael was born after the fleſh, Iſaac by promiſe. But the inheritance is grounded upon promiſe only, and the promiſe is accompliſhed without any paction [or condition of works] by the ſole mercy of God. And a little after, Certiſſimos ſe haeredes ſciant ii, qui ad Iſaaci exemplum ita ſe comparant, Id. ibid. p. 19.ut nullo alio ad eam titulo adnitantur, niſi ſola Dei promiſſione; quique non niſi gratia ſolum ad eam adſpirant: qui denique fide eam ſola amplectuntur; non meritis, non operum ſtudiis, viam ad eam affectant, i. e. Let them know themſelves to be moſt certain heirs, who after the pattern of Iſaac, do bend to it upon no other title but the alone promiſe of God: and who aſpire to it by grace alone: and laſtly, who embrace it by faith onelyonly, and affect not the way to it, by merits or any endevours of their own works. And anon after, Quemadmodum legale juſtitiae foedus Id. ibid. p. 22.exquiſitam omnibus modis innocentiam ita flagitat, ut nullam veniae ſpem largiatur delinquenti: ita Evangelica altera illa icta nobiſcum pactio miſericordiae, juſtitiam nobis gratuitam exhibet, nullamque exigit operum adjunctam conditionem, i. e. Even as the legall covenant of juſtice ſo requires of us an innocency in all reſpects exquiſite, that it gives no hope of pardon to the offender: So that other Goſpell Covenant of mercy made with us, holds forth to us a free righteouſneſſe, and requires no additory condition of works. And in the next page he affirmes the promiſe or covenant of the Goſpell to be gratuitam omnibus nulliſque impeditam Id. p. 23.conditionibus, free to all men, or from all, and intangled with no conditions.
In the third place I annex Mr. Calvin that great light ſhining from the hand of Chriſt upon all the reformed Churches. Inde juſtificare dicitur fides (ſaith he) quod oblatam in Evangelio juſtitiam recipit & amplectitur; Quod autem per Evangelium dicitur offerri, eo excluditur omnis operum conſideratio, i. e. Faith is hence ſaid to juſtifie becauſe it receiveth and embraceth the righteouſneſſe offered in the Goſpell. But in that it is ſaid to be offered in the Goſpell, hereby all conſideration of works is excluded: and ſo works in all conſiderations either of cauſality or conditionality totally rejected. And having proved this from the difference which the Apoſtle putteth between the Law and the Goſpell, Rom. 10. 3, & deinceps, he addeth, Videſne ut legis & Evangelii diſcrimen hoc faciat, Calv. Juſt. lib. 3. cap. 11. §. 17.quod illa operibus juſtitiam tribuat, hoc citra operum ſubſidium gratuitam largiatur? i. e. Ye ſee what difference he maketh between the Law and the Goſpell, that the Law attributeth righteouſneſſe to works, the Goſpell gives it free without the aſſiſtance of works. An excellent place (ſaith he) and that which will extricate us from many difficulties, if we underſtand, cam quae datur nobis per Evangelium juſtitiam legis conditionibus ſolutam eſſe, i. e. that the righteouſneſſe which is given us by the Goſpell is cleared from the conditions of the Law. And then ſpeaking of the oppoſition that the Apoſtle maketh between the Law and the Promiſe, Gal. 3. 18. It cannot be denyed (ſaith he) that the Law hath alſo its Promiſes, and therefore there muſt be ſomething in the Promiſes of the Goſpell diſtinct from thoſe of the Law, elſe could there be no ſuch oppoſition; and concludes that the difference is this, that the Goſpell promiſes are free, ac ſola Dei miſericordia ſuffultae, quum legis promiſſiones ab operum conditione pendeant, i. e. and leaning upon the ſole mercy of God, when the promiſes of the Law depend upon the condition of works.
Likewiſe in the next Section from that of Gal. 3. 2. Hab. 2. 4. we are not juſtifyed by the Law, becauſe the juſt ſhall live by faith, he addeth, that this argument cannot ſtand, unleſſe it be conſented unto in calculum fidei non venire opera, ſed prorſus Idem ibid. §. 18.ſeparanda eſſe, i. e. that works have nothing to do, in the borders of faith to juſtifie, but muſt be wholly ſeparated from it, and proceeds, that the Law and faith are here oppoſed. Therefore becauſe works are required to the righteouſneſſe of the one, ergo ſequitur ad hujus juſtitiam non requiri, it follows therefore that they are not required to the righteouſneſſe of the other; and further in the ſame place, Herein the Goſpell differs from the Law, quod operibus non alligat juſtitiam, ſed in ſola dei miſericordia collocat, that it binds not righteouſneſſe to works, but placeth it in the ſole mercy of God. And, Fides ſine operum adminiculo &c. Faith without any proppage of works resteth wholly upon mercy. And that wherewith he concludes this Section; That the righteouſneſſe by which we are juſtifyed is not uſhered into our poſſeſſion by works, nec operando nos eam conſequi, ſed vacuos accedere ut eam recipiamus, i. e. not that we attain it by working, but come with our hands empty of all works to be filled with it.
With thoſe agreeth Ph. Melanchthon, Evangelium offert remiſſionem per imputationem justitiae & vitam aeternam ſine conditione legis aut operum noſtrorum, i. e. the Goſpell offers remiſſion by the imputation of righteouſneſſe, and eternall life without condition of the Law or our works. Again, Vulgo imaginantur homines Evangelium eſſe promiſſionem conditionalem: at ab hac imaginatione abducendi▪ ſunt, i. e. Men muſt be drawn off from that vulgar imagination that the Goſpell is a conditionall promiſe.
And upon Rom. 4. Credens eſt ſalvus ſola fide ſine operibus; Neque nostra obedientia aut cauſa eſt aut conditio propter quam accepti ſumus coram Deo, i. e. He that beleeveth is ſaved by faith only, without works; Neither is our obedience either a cauſe or a condition for which we are accepted before God.
So Zanchius in Hoſ. 2. 21. Notandum eſt hanc eſſe ſimplicem & Evangelicam ſine omni conditione promiſſionem: Hic nihil exigit Deus ſed ſimpliciter promittit quod velit ipſe, &c. This is a ſimple and Evangelicall promiſe [which is] without all condition; where God requireth nothing but ſimply promiſeth what he pleaſeth.
As for Luther it is ſuperfluous to cite him being every where ſo full both in the poſiting and confirming of this doctrine; let but his Sermon upon Tit. 3. 5. be read; he ſhall be there found calling it devilliſh doctrine, and the teachers thereof Hypocrites, who teach ſalvation to be far off (and not already attained) and to be ſought for by works: concluding, Quicunque ſalutem non ex mera gratia per fidem ante omnia opera, &c. whoſoever receives not ſalvation out of meer grace, by faith, before all works, he ſhall never be ſaved.
I had a purpoſe to have annexed the Teſtimonies of ſome more of the Chieftains againſt Antichriſt, but there is no need. Mr. Baxter for his part is not a Zizca, warreth not by other mens eyes, ſeeth and knoweth againſt whom he levelleth, is not ignorant that all, eſpecially the more antient and unſophiſticated worthies of all the Churches, ſpeak the ſame things and in the ſame tone with theſe againſt the Papiſts. Neither was it my purpoſe to deal at all in this paſſage with Mr. Baxter, but to ſhew the vanity of ſome Phariſaicall, Cabaliſticall, Sophiſticall, but little Scripturall and Theologicall Rabbies, who with Anti-evangelicall ſpirits, (partly to ſet up again a Babell or Babylon of works, as a mount againſt Antinomianiſm, as they term the liberty and purity of the Goſpell; and partly in a proſtrate devotion wherewith they ſacrifice to every Barbariſm and Aphoriſm of exotick arts, to which they muſt ſubmit though it be to the denying of the whole word of God, for fear they ſhould not be reckoned Scholars:) are ready to gallop after Mr. Baxters Sophiſticall Lectures into the very Lateran of Rome, not knowing whence they run nor whither, whoſe company they leave, and whoſe they follow; ſuch levity and giddineſſe hath taken their head-pieces; that as having gotten a profeſſed Proteſtant Divine to lead them into the worſt ſink of Popery, they run with head and ſhoulders, thronging who ſhall be foremoſt: ſo no doubt, if under the profeſſion or miſpriſion of a Jeſuite Paul himſelf ſhould deſcend to preach again and maintain the Doctrine of the Goſpell in all its verity, power and purity, (and not in a dialecticall phraſe) they would throw it back in his face, as Jeſuiticall and devilliſh. For without ſuch lightneſſe and emptineſſe it were impoſſible for them to be ſo ſuddenly and eaſily whirled into an applauſe of an aſſertion ſo groſly and palpably Popiſh and Damning, by a peeviſh veneration of the learning and holineſſe of the Penman thereof. As if among the Jewiſh Scribes and Phariſees, and Popiſh Monkes and Jeſuits, there were not to be found in depth of Learning, and ſtrictneſſe of Legall righteouſneſſe many to whom this man may poſſibly ſerve, and but ſerve as a ſhaddow.
But it ſufficeth here to have manifeſted that the Doctrine of Mr. Baxter is totally the ſame (in this particular) with the doctrine of the Jeſuits. Or if in any reſpect we ſhall find it in what remains to be examined, not wholly the ſame; I doubt not but in every ſuch difference which we ſhall meet with, to demonſtrate that it is far worſe then theirs. Or if it be not ſo, let him produce any one knowing man within any of the Proteſtant Churches (except he will make the Conciſion of Socinians and Arminians the true Proteſtants) that hath ever taught or held this doctrine.