Baxters Aphorisms, Part 2 · Chapter 9
CHAP. IX.
Whether according to Mr. Baxter, Doe and live be the voice of the Goſpel as well as of the Law? The queſtion ſtated, and reſolved whether, and in what reſpects Believers muſt act or work from life, not for life.
IN the eighth place (as naturall motions are ſtrongeſt when they come neereſt to their period and center, ſo) at the concluſion of his Aphoriſmes, pag. 3. 4. and ſo onward to the end, he multiplies Argument upon Argument, or rather twiſteth many arguments together in one, under the notion of Queries; The ſubſtance of all may bee gathered together into this one Syllogiſme.
That Doctrine which by neceſſary conſequence draweth after it many intolerable abſurdities, miſchiefs, and ſoul-damning evills, muſt needs be a falſ… doctrine.
But ſo doth the Doctrine of juſtification by Faith, or by Chriſt inſtrumentally received by Faith, without the addition of works, in a concauſality with F…h or Chriſt.
Ergo, It is a falſe doctrine.
The Propoſition is granted him. The Aſſumption hee goeth about to cleer and make good, by enumerating the particular abſurdities and miſchiefs that are conſequentiall to this Doctrine. And this he doeth by way of interrogations bearing the force of ſtrong Affirmations. I ſhal examine them in order. The firſt query he puts in theſe words.
B. Doth it not needleſly conſtraine men to wreſt moſt plaine and frequent expreſſions of Scripture?
A ſimple negation would here beſt ſuit with ſo untoward and audatious a queſtion? Neither ſhall I ſay any more to it, but admoniſh the Reader to take notice, that hee doth in theſe words frame an enditement againſt Chriſt, his Apoſtles, and all that beare the name of Proteſtants, for ſacriledge in wreſting the holy Scriptures. And that, 1. Though he doth not (and why? but becauſe he cannot) bring any one Scripture which they have ſo wreſted. 2. And thereby affirmeth plaine enough to the capacity of every underſtanding reader, that the Papiſts and Arminians alone have purely and truely interpreted the Scriptures as to the point of juſtification, whom himſelfe therefore followeth as their obedient diſciple. And 3. ſhewes us no reaſon therof, but leaves us to conjecture what his meaning is, viz that the Scripture is no farther Canonicall, than after the interpretation and ſenſe which the holy Mother Church alloweth it.
Nay we retort the argument upon him. Iuſtification by works conſtraines the aſſertors thereof not onelyonly to wreſt many Scriptures, but alſo to deſtroy and nullifie the whole Goſpell and Salvation of Chriſt. Therefore it is falſe doctrine.
This firſt query was but a warning peece, but who can ſtand to beare the force of the ſecond? The man as if hee had newly come forth of Vulcans ſhop, is all fiery, ſpits out nothing but lightening and thunderbolts, blowing into the bottome of Hell all that ſtand in his way. How formidably he layes about him, they that dare to come ſo neer may finde partly in this ſecond querie it ſelfe, but principally in his Appendix pag. 76. &c. and in the higheſt ſtrength of his wrath, pag. 83. and onward to the end of pag. 98. Firſt his querie here runs in theſe words:
B. pa. 324, and 325. 2 Qu: Doth it not uphold that dangerous pillar of the Antinomian doctrine, that we muſt not work or perform our duties for life and ſalvation, but only from life and Salvation: That we muſt not make the attaining of Juſtification or ſalvation an end of our endeavours, but obey in thankefulneſſe onelyonly becauſe we are ſaved and Juſtified? A a…ctrine which I have elſe where confuted. And if it were reduced to practiſe by all that hold it, (as I hope it is not) would undoubtedly damn them, for he that ſeeks not, and ſtrives not to enter, ſhall never enter. Now if good workes, or ſincere obedience to Chriſt our Lord, be no part of the condition of our full juſtification and ſalvation, who will uſe them to that end? For how it can procure juſtification as a meanes and not by way of condition, I cannot conceive.
In what part of the world Mr. Baxters [elſewhere] lyeth in which his confutation of this doctrine is to be found I know not, I am not inquiſitive to know. I have enough in this and deſire not to fiſh in any more of his foule waters.
But in pronouncing this doctrine of working and performing duties not for life, bu… from life and ſalvation, not to the end that we may be juſtified by them, but in thankfullneſſe for our juſtification by Chriſt without workes, to bee an Antinomian and damning doctrine if reduced to practice; he p…rremptorily pronounceth not onelyonly all Proteſtant Churches and ſaints, but alſo Paul himſelfe an Antinomian and damned. For 1. that Paul and all the Apoſtles of Chriſt doe teach and urge upon all the Saints of Chriſt all diligence in good workes and duties, and fruitfulneſſe in obedience, in thankfulneſſe for their Iuſtification Mr. Baxter will not, cannot deny, for if he ſhould, he cannot be ignorant that he ſhall be forthwith overwhelmed with teſtimonies of Scriptures againſt him that himſelf muſt acknowledge unwreſted. Yea he muſt quench not only the light of the Goſpell, but alſo of reaſon and nature it ſelfe (which poſſibly are more authentique with him than Goſpell) to deny that we are to be really as well as verbally thankfull to God for his leaſt, much more for his greateſt benefits ſuch as are our Iuſtification and ſalvation.
But that the Apoſtle alſo teacheth that we are not to performe good works and duties that we may be juſtified and ſaved by them, is evident. To him that worketh (ſaith he) i. e. ſeeketh it by works, the reward is reckoned not of grace but of debt, ſhall be conferred on him if due in ſtrict Iuſtice, he muſt expect nothing from grace. But to him that worketh not [ſeeks not the attainment therof by works] his Faith is imputed to him for righteouſneſſe. Ro. 4. 4. 5. to which he addeth the teſtimony of David, pronouncing the man bleſſed to whom God imputeth righteouſneſſe without workes. ver. 6, 7, 8 By Grace are ye ſaved through Faith, not of workes, leaſt any man ſhould boaſt Eph. 2. 8, 9. we knowing that a man is juſtified by the workes of the Law, have beleeved in Chriſt Ieſus that we might be juſtified by the Faith of Chriſt for by the works of the Law none can be juſtified. Gal. 3 16. Not by workes of righteouſneſſe which we have done but of his mercy he hath ſaved us, Tit. 3. 5. That no man is juſtified by the Law it is evident, for the juſt ſhall live by Faith. The ſtrength of the reaſoning is in the oppoſition of the Righteouſneſſe by which the Goſpell to that by which the Law juſtifieth. By Faith, therefore not by our ſinceereſt and exacteſt ſtudy of the righteouſneſſe which the Law preſcribeth. Gal. 2. 11. with many other teſtimonies, before frequently alledged. Lo heere the Apoſtle teaching the ſame doctrine which Mr. Baxter damneth, a working not for Iuſtficacation by his workes, but from juſtification and in thankfulneſſe for it. Yea hee reduceth it to practiſe alſo. [Wee knowing that there is no iuſtification by workes] have beleeved in Chriſt Jeſus that we may be juſtified. Gal. 2. 16. I count all things doung that I may winn Chriſt and bee found in him, not having my owne Righteouſneſſe which is of the Law, but that which is through Phil. 3. 8, 9the Faith of Chriſt, the Righteouſneſſe of God by Faith. Behold wee heere in theſe Scriptures the Apoſtle teaching and reducing to practiſe every particle of the doctrine which Mr. Baxter heere d…mneth. What followeth? According to Mr. Baxter Paul is an Antinomian, and damned. Let me alſo be ſo damned with Paul the Antinomian, rather then juſtified in the way of Mr. Baxters juſtification. Mr. Baxter cannot evade here by any ſophiſticall interpretation of Pauls ſenſe and meaning in theſe ſcriptures. For they which have delivered this doctrine of Paul in Pauls words, or in words equivalent profeſſe themſelves to hold it alſo in Pauls ſence and meaning. So that Mr. Baxter in interpreting Pauls, interprets their meaning alſo: ſo that it is evident that his wrath here is againſt the very doctrine of Paul, though his pretence bee to blow up them onelyonly which ſpeake after him. But Mr. Baxter hath a greater authority than Paul can boaſt of for himſelfe, to pronounce them all Antinomians and damned with Paul that followe Pauls doctrine, viz. the determination of the Holy councell of Trent which hath thus concluded, Si quis dixerit &c. If any ſhall ſay that a man is juſtified by Faith alone without workes, let him be accurſed. Who dares now to equillize Pauls Tent to the Popes Throne and ſo many Cardinals and Biſhops palaces?
As to the matter it ſelfe, it is all ſophiſticall and fallatious that Mr. Baxter here delivereth. Let him bring that Antinomian to light that hath ever taught that we muſt not labour and ſtrive for juſtification and ſalvation, againſt whom his Argument may holde good that he muſt needs bee damned, becauſe he that ſeeketh not and ſtriveth not to enter ſhall never enter. Some indeede by expreſſing themſelves too briefly have given occaſion to Mr. Baxter and ſuch as he is, to catch a phraſe or ſentence from them that may ſmel of ſome abſurdity as conſidered in it ſelfe and by its ſelfe: ſuch as is that which he heer mentioneth, we muſt work from life, and not for life. But if the ſcope of the Authors in ſuch phraſes be gathered, from that which went before, and that which followeth, it will appear clearly they meant, we are not to work and perform duties to this end that wee may bee juſtified and ſaved by ſuch works as works and duties, but to perform them in love and thankfulneſs to him that juſtifieth us freely of meer grace, without works, through the Redemption which is by Chriſt Jeſus. And this is the Queſtion betweene Mr. Baxter and the Papiſts on the one part, and the Antinomians, i e. the Proteſtants on the other part, whether wee muſt perform good works and duties to bee juſtified and ſaved by them and for them ſo performed, yea by them or for them as they are our inherent righteouſneſs, our perfect, poſſible, and meritorious Righteouſneſs? All which he affirms, and the Proteſtants with one conſenting voice deny: as hath been before, and may after, before we part from Mr. Br. be more fully manifeſted.
What he concludes with as a notable abſurdity and inconvenience that will befall his doctrine of works, if we will not ſay what he ſayth: [viz. If good works bee no part of the Condition of our full juſtification and ſalvation, who will uſe them to that end? For how it can procure juſtification as a means, and not be the condition therof, I cannot conceive.] Beſides his fallacy before noted in arguing from juſtification and ſalvation ſimply and indefinitely taken, to a full juſtification and ſalvation of his own deviſing, and ſo controvertibly again from this latter to that former: it concerns him to look to the inconvenience and danger, which uſeth and practiſeth, not to us which uſe not good works to that end. And now is his time to conſider, that his full juſtification, when hee thinks to poſſeſſe it, do not evaporate into no juſtification, no ſalvation.
Now to make way for the examination of what hee hath more largely to this purpoſe in his Anſwer to the tenth & eleventh Queſtions in his Appendix, and to ſhew how hee there fights with his own phantaſm, feigns an Adverſary and then quells him, falls out with his own ſhadow, never comming neer that which hee hath made to be the Queſtion between him and the Proteſtant Churches, but when the Adverſary is Eaſtward, hee rides out in indignation Weſtward, beating every buſh and wounding every bough that he meets with, proclayming it an Adverſary, and ſo returns at laſt with as much gallantry, as ever did William the Conquerour: it ſhall be expedient (for the diſabuſing of ſuch as are apt in this kind to bee abuſed) to premiſe ſomething for the right ſtating of the Queſtion heer controverted.
Firſt then the doings, duties, and works, about which the Queſtion is converſant, are of two kinds, Legall or Evangelicall, ſuch as have their foundation in that law which is of Natural and Moral, or ſuch as are founded on precepts and doctrines of Goſpell Poſitive right. By the former I mean ſuch works and duties as the naturall conſcience (ſpecially if holpen by the written Law) can apprehend to be, and urge upon man as duty though there had never been a Chriſt or Goſpell to adde further light. By the later I meane ſuch duties, as are only in generall comprehended in the Law, [whatſoever the Lord ſhall at any time declare to bee his will, and impoſe upon thee as thy duty, thou ſhalt obſerve and do] but cannot poſſibly be known in ſpeciall to bee duties, without a new revelation from heaven, ſuch as the Goſpell is. The former duties are naturall, founded in Nature it ſelfe: the later ſupernaturall, becauſe without a ſupernaturall manifeſtation they cannot be known, and without a ſupernaturall power infuſed they cannot bee effectually performed. All this Mr. Br. himſelfe granteth in this his Treatiſe, ſaving the very laſt clauſe, which alſo becauſe I finde him not any where flatly denying, I ſhall forbear to prove, taking it as granted with the reſt.
2. That this naturall righteouſneſs and obedience was the Condition of the Old Covenant, as to life, and ſo remayneth ſtill to them that▪ remayn under the Old Coveant, but ſo as that no man living can be ſaved by it ſince Adams fall, but that whoſoever is ſaved, the ſame is ſaved after the tenour of the New Covenant, i. e. the Covenant of Grace or the Goſpel. This alſo Mr. Baxter hath frequently taught and granted.
3. That the duties of the New Covenant are of two ſorts, eyther more or leſſe principall; the more principall is fayth, or receiving and embracing the Lord Chriſt, together with the juſtification and ſalvation that are by him. The leſſe principall duties (which are alſo pure Goſpel duties) are ſuch as are ſubſervient to faith, or to the receiving of Chriſt alone to juſtification, quickening, illumination, ſanctification, &c. or to the reteyning of him and fuller cloſing with him to all theſe & all other Evangelical ends for which he is given to us by the Father. Theſe 3. Poſitions are ſo frequently granted by Mr. Baxter in this his Book, that I forbear to quote the places.
4. That juſtification and ſalvation, as the Scripture terms them a reward, (if indeed it doth ever ſo term juſtification, as properly and ſtrictly taken) may bee conſidered firſt as benefits already conferred and in our poſſeſſion, in part or in the whole, or elſe as rewards heerafter to be conferred; the ground and foundation wherof was layd in our firſt converſion and union to Chriſt by faith, together with the earneſt and pledge of the ſpirit given to us by God to aſſure us of our full poſſeſſion of all the fruits therof in the future. And 2. if future, the Goſpel propoſeth theſe as rewards of his free grace and benignity, or elſe as rewards of d…bt, due to our ſervice, and for the ſervice done to him. Neither in this can Mr. Baxter oppoſe or diſſent.
5. Then to come home and cloſe to the Queſtion, it remains to be expreſſed how far all theſe duties are to be done for life, I mean how far all or any kind of theſe are to bee performed for the attayning of juſtification and ſalvation as a reward, and how far onelyonly in love and thankfulneſs for the reward alr…ady made ours in poſſeſſion or in hope.
1. We grant, that the… which are wholly under the Old Covenant, having never the Goſpel revealed unto them, are bound to ſeek juſtification and ſalvation by the works of the Law or naturall righteouſneſs ſtill: but they ſhall never attaine what they ſo ſeek, becauſe they are impotent to fulfill the condition Yet their unableneſs is no prejudice to Gods authority and obligation upon them. It is otherwiſ… with them that live under the Goſpel, and have the Covenant of Grace in Chriſt revealed to them, but have not yet ſo …ffectually received Chriſt by f…ith as to be… juſtified and declared righteous within their own ſouls: Theſe are indeed to ſeek for juſtification and ſ…lvation, yet not by the workes of the Law, or legall, naturall, and meerly morall righteouſneſſe, for this were to reject the new Covenant or Goſpel, with the juſtification which is by Chriſt, and to hold themſelves faſt under the old Covenant in an incapacity to be juſtified and ſaved: The beſt works of naturall righteouſneſs which they can performe, being but dead works of dead men, like the ſtinch of Carrion, offenſive to the pure noſthrills of God, who will therefore condemn, not juſtifie for them.
2. They that are in Chriſt and have obtayned juſtification and inchoat ſalvation by him, i. e. have their conſcience abſolved and ſaved from ſin and obligation to vengeance, by faith in his bloud, are to perform thoſe works of naturall righteouſnes, not for life, but from life, not to procure thereby the life of juſtification, (for they have it already in Chriſt, and to ſeek it more compleatly to be perfected by ſuch works is as hath been before ſhewed, to be ſo fooliſh as having begun in the ſpirit, [to ſeeke] to bee perfected by the fl…ſh) but in duty and thankfulneſs for ſo full and free a pardon andGal. 3. 3. abſolution, which all our doings, all our ſufferings are inſufficienr to anſwer; Nevertheleſs the intuition of ſo great a redemption already attayned and in our poſſeſſion, together with the promiſe of ſo glorious an inheritance for the future life, already confirmed to us by the ſeal of the ſpirit in the bloud of Chriſt, are of ſuch infinite value that we are to walk ſtill in the ſplendor and glory of it, ſo that our ſpirits ſhould bee ſublimated above earth and ſelfe, to dwell, and to ſpend our ſelves, and be ſpent in the boſome of that Grace, from which wee have received ſo much, and expect yet ſo much more of raviſhing and never ending felicity. What neither eye hath ſeen, nor ear heard, nor the heart of man in a naturall way conceived, of the riches of the incomprehenſible bounty and free grace of God, being once revealed to us, and made ours in poſſeſſion, or in hope, ought ſo to ſpiritualize us, ſo to ſwallow us up into the ſpirit that we ſhould no longer walk after the fleſh, but after the ſpirit, to delight in the Law of God, in all the holineſs and righteouſnes which the Law teacheth, after the inner man. He that ſeeks not ſo to doe, hath hugd in his arms a dream of Chriſt, not Chriſt himſelfe, hath had him poſſibly in his fancy, never in his heart and conſcience. Hee that hath effectually met with God in Chriſt, reconciling the world to himſelfe, and there taſted the love of God, or rather God which is love, hath ſuffered a Metamorphoſis, and is changed all into love, hath ſo beheld God ſhining in Chriſt, as in a glaſſe, that he is transformed into the ſame image, is or would bee w…olly configured to the likeneſs of God.
Yea, we grant more, that the truly juſtified and adopted ones of the Lord, may perform theſe works of naturall righteouſneſs which the Law commandeth, with reſpect to and expectation of the future glory which ſhall be revealed to them and conferred on them for Chriſts ſake, as a reward of ſuch their imperfect ſervice; yet not a reward of debt purchaſed by and due to their works, but of free gift and grace from their indulgent father, who of his infinite love and bounty is wont to recompence the mites of his dear childrens labours, with the talents of his grace and bounty, not becauſe they are worthy, but becauſe he is gracious, yea Grace and Love it ſelfe, Ro. 4 4. 5. Goe ye into my vineyard, and whatſoever is right [or meet] ye ſhall receive, Mat. 20. 7. It muſt bee a boundleſs reward what ſuch a father ſhall think right and meet to beſtow upon his dear children. Their reward ſhall bee proportioned, not to the pittance of their poore ſervice, but to the riches of their fathers bounty, and uncircumſcriptiveneſs of his treaſure. The reſpect of ſuch infinite treaſure in their fathers hand, and the riches of his love to beſtow it in largeſt dimenſions upon them, with a gracious reſpect to their dutifulneſs, and ſervice, ſhould ſerve as a ſtrong motive and attractive to them to be ſtill doing for him. When I was yet in my bloud, hee loved and cleanſed me, Ezek. 16. 6,-9. When dead, he quickned me, Eph. 2. 1. When without ſtrength to work, when a ſinner, when ungodly, when an enemy, he gave his ſon to die for me, and reconciled me to himſelfe: What will he now doe for mee ſo quickned, reconciled, waſhed, and juſtified, having attained ſtrength, if I employ that ſtrength in his ſervice? Ro. 5. 6-10. Now wee are the ſons of God, but it doth not yet appear what wee ſhall bee, onelyonly wee know that when he appears we ſhall bee like him, having therefore this hope, we ought to purifie our ſelves as he is pure. 1. Jo. 2. 25. 3. Thus are the ſaints to draw encouragement to obedience, from the conſideration of the reward, or rather from the infinite love and bounty of the rewarder.
3. That they which are out of Chriſt, (yet under the means of Grace, and Miniſtry of the Goſpel) muſt performe all pure Goſpel duties (which the Law requireth onelyonly in generall and implicitely, but the Goſpel ſpecifieth expreſly) to the ſeverall ends to which the wiſdome of God hath ſeverally related them; ſome to juſtification, ſome to ſanctification by Chriſt Jeſus. It is their duty to hear, learn, ſtudy, and meditate, upon the doctrine of Grace, and myſtery of Chriſt, duly to prize and value it, to deſire, gaſp, cry, and pray for the effectuallizing of it to themſelves, to embrace and receive Chriſt, to repent of their long eſtrangedneſs from him, to deny themſelves, and caſt away all opinion of and confidence in their owne righteouſneſs, that Chriſt alone may bee embraced, and the dung being caſt out, they may bee repleniſhed with that which is indeed the Treaſure: and all this that they may bee juſtified and ſaved, not by and for theſe duties ſo performed, but by and for Chriſt to whom they ſeek and ſtrive in all theſe duties to come into union▪ All this the Goſpel both tacitely implieth and expreſly teacheth: and the Law alſo in generall and incluſively commandeth as hath been ſayd, Thus the Kingdome of Heaven ſuffereth violence, and the violent take it by force. Here ſtil Chriſt is al to juſtification, & ſalvatiō & Faith the alone inſtrument to receive him. All the other actings are but ſubſervient to Faith in this its inſtrumentall ſervice to make way for it. As when a treaſure is offered by a munificent benefactor to a poor beggar, the grace of the benefactor and pretiouſneſſe of the treaſure is that which inricheth him, and the hand the alone inſtrument to receive it; yet muſt the eye guide him, the underſtanding prompt him, the wil move him, the feet carry him, and other actings of the minde and body bee ſubſervient to him, that the hand may rerceive that which inricheth him. At length when all is done, ſuch a begger hath more apparent grounds of boaſting that hee hath been, and done ſomewhat to his owne enriching, than the beſt of us that we have been or done any thing to our own Juſtification. For though the Benefactor hath poured upon him freely of his own mercy, not for, or upon condition of his crying, running to him, emptying his hand of what was in it before, and ſtretching it forth to bee filled with the treaſure profered him: yet the benefactor gave him neither a heart to deſire nor wiſdome to value, nor light to guide him, nor feet to carry him, nor a hand to receive the treaſure conferred. It is otherwiſe in our Juſtification by Chriſt. God freely gives it in Chriſt, and all the power, will, actings, and inſtruments by which we come into the poſſeſſion of it▪ Neither when we affirme all theſe to be our duty while yet unjuſtified, doe we thereby affirme that all muſt be done before we can bee juſtified. The grace of God oft prevents our operation in moſt of theſe, juſtifying us by Faith, before we have time to put our ſelves upon many of theſe operations. In this ſenſe I know none that denieth an obligation upon ſinners to act and worke for their juſtification and ſalvation.
4 They that are juſtified ought to be ſtill active and induſtrious in all the duties of the Goſpell tending to their confirmation in the Faith, ſtabliſhment in Chriſt, illumination in the miſteries of the Goſpell, denyall of themſelves, and ſeeking to be wholly ſwallowed up into the Lord Ieſus, that they may be dayly more filled and raviſhed with fuller aſſurance and comfort of their juſtjfication & ſalvation by him. This we find the Apoſtle making his taske, Phill. 3. 8 9 10. 11. 12. 13. 14. And hereunto tend the many memento's ſcattered by the holy Ghoſt in the Goſpell, watch, pray, take heed, beware, ſtand faſt, hold faſt, Run, fight, ſtrive, continew &c. All which tend to the laying not of ſuch our labours, but Chriſt Jeſus abou… whom theſe our labours are to be exerciſed as the foundation of happineſſe more and more fixedly within our ſ…ules. Whatſoever Goſpell du…ies and labours God hath ordeined for the faſter ſetling of us upon the Rock of Righteouſneſs, the emp…ying ou…ſelvs of our nothingneſſe, and making Chriſt …all, thoſe all are to be done by the ſaints not onelyonly from life, but alſo for life to be had and confirmed to them not in theſe duties, but in Chriſt more and more formed and perfected in them to righteouſneſſe and ſalvation by theſe their religious indeavours.
Theſe four Concluſions I know none of the Proteſtant (or as Mr. Baxter terms them Antinomian) Teachers denying. Whatſoever therefore he bringeth not thwarting and oppoſing ſome of theſe Aſſertions, he doth but Oleum & operam ludere, ſpend time and wit to prove that which none denieth, and to oppoſe that which none teacheth and patronizeth. Theſe things therefore thus premiſed, it is eaſie to anſwer all that he will ſeeme to himſelfe to have laid impregnably for juſtification by works in his Appendix.
To begin with pag. 76. of that his Appendix, and paſſing over that bold peremptory Phariſaicall and popiſh Aſſertion, that Doe this and live, is the language both of the Law and the Goſpel, together with the explication and feigned ſenſe of [Doe and live] as it is the voice of the Goſpel, p. 77. (there being nothing for, but all againſt this doctrine throughout the whole Goſpel, as hath been already fully proved) all that he brings for the confirmation of it in the ſenſe in which he will be underſtood, is ineffectuall to this end. All his poſiions pag. 78, 79, 80. may in the ſenſe before mentioned, be granted him, viz. 1. That a wicked man or unbeliever may and muſt labour to obtaine the firſt life of Grace. 2. That a man may act for the increaſe of this ſpirituall life when he hath it. 3. That we may and muſt act for the life of Reconciliation, Juſtification, and Adoption. 4. That we may act for the aſſurance of both our Juſtification and Sanctification. 5. That wee may act for Eternall Salvation.
All theſe things are wholly beſides the queſtion, and no more either powerfull or proper to prove that [Do and live] (in the ſenſe which he affirmeth and all Proteſtans deny) to be the voice and Tenour or ſcope of the Goſpel, than if he had ſaid nothing at all. He might expect the beguiling of the ſimple, but not of any knowing and conſiderative perſon with this diſpute of his totally alien from the matter about which he diſputeth. For himſelfe knoweth, that they which uſe this Phraſe, [We muſt work from life, not for life] do in this expreſſion. 1. Speak only of thoſe that are already alive in Law againe, i. e. juſtified and abſolved from all their ſins through faith in Chriſts bloud, and ſo delivered from the Curſe and death of the Law: 2. That they mean principally, if not only the the life of Juſtification, reconciliation, and Adoption, that they which in reſpect of this life, are already alive before God of meere Grace, uniting them to Chriſt which is their Life, ought not to ſeek the ſame life by works, as if it were not already attained; for this were to reject Grace and Chriſt as inſufficient to Life, and to flye to works as either alone ſufficient, or without which Grace and Chriſt are not ſufficient to it. 3. That if at any time by and under this expreſſion they comprize beſides the life of Juſtification, &c. here, the life of glory hereafter alſo; in excluding our acting and working for it, they exclude them only as our acts and workes, i. e. as acts and works either of Gods worſhip, or of righteouſneſs and charity towards our neighbour commanded by the Law of Nature, by the righteouſneſſe thereof to live: Not thoſe Goſpel duties of Gods ordination to be ſubſervient to our union unto and receiving of Chriſt to bee our alone righteouſneſſe by which to live. This way themſelves doe, and teach all, both believers and unbelievers to act for life. The ſum of their doctrine about Juſtification and ſalvation breathing out it ſelfe in calling all from all iniquity to the fountain of Chriſts bloud for cleanſing, and from all confidence in the righteouſneſs of their owne workes to put on him alone for their alone righteouſneſſe at Gods Tribunall. Whatſoever acting and working there is in ſelfe-ſearching, ſelfe-denyall, ſelfe-renouncing, whatſoever in the ſtudy, knowing, deſiring, ſeeking, comming to Chriſt, that they may receive and retaine him to bee their ſole and whole life and righteouſneſſe.
All this they doe, and teach to bee done and that for life. This way (ſay they) the Kingdome of Heaven ſuffereth violence, and the violent take it (yea hold it alſo) by force. Nevertheleſs even theſe Actings they diſclaim alſo as by their righteouſneſs intereſſing to Chriſt and life in him; and will no otherwiſe act by theſe for life, but as they are ordinately ſubſervient to Faith and to living by Faith, i. e. by Chriſt whom Faith apprehendeth. Even Faith it ſelfe [as an act or work juſtifying] they explode, leaving it to the Papiſts, Socinians, Arminians, and among theſe to Mr. Baxter which heere pag. 80. of his Appendix, as elſewhere teacheth it.
So the queſtion is not, when God of the freeneſs and riches of his Grace, doth offer unto us Chriſt with Righteouſneſs, and life in him as a free gift; whether we ought to act and work for the receiving and holding of it, or not? But whether wee ought to work ordinately as God preſcribeth, or inordinately as Mans mad God Reaſon fancieth. We only deny that when ſuch a gift is ſo offered we ought to run with fiſt, foot, ſword, and club, to force it out of Gods hand as our due, (as they doe which after the doctrine of Mr. Baxter and his Maſters invade God with their works, to claime it as due to their righteouſneſs;) But we teach men tolie proſtrate in the ſenſe of their own vileneſs, gaſping after it and receiving it as a free gift of Mercy; granting man in the very firſt acting of his will toward Chriſt, and Gods acting upon him to draw him to Chriſt, the relation of more then a naturall patient, (not pronouncing him a ſtock or ſtone as our Adverſaries object to us) even of obedientiall ſubjection (as they term it in the Schools) and ever after of a free Agent to fetch life and motion from Chriſt by the ſpirit.
Thus far and no further doe we grant [doe and live] to bee the voyce of the Goſpel, viz. as there is a doing in receiving Chriſt and adhering to him; and as the will in receiving Chriſt, is as well an Agent as a Patient. Mr. Baxters ſenſe wee reject, and have ſpoken to his reaſons heer brought to confirm it. And whatſoever he hath ſayd elſwhere, hath been before examined.
As to the Scriptures which he quoteth to confirm his 5. Poſition, p. 80. and his glorying that they prove wee may act for ſalvation, p. 81. which as generally poſited by him no man ever denied: there is no need of anſwering, that which they are brought to prove being granted. At length in the ſame pa. 81. of his App. he frameth an objection made againſt his doctrine thus:
B. Object. But is it not the moſt excellent and Goſpel-like frame of ſpirit, to doe all out of meere Love to God, and from thankefulneſſe for life obtained by Chriſt and given us?
To this Objection he gives a three fold Anſwer.
Bax. Anſw. 1. If it come not from love to God it is not ſinc…re.
But is it ſincere if it come from love to God? Is there not aſwell a naturall love as a naturall fear of God in the hearts of all both good and bad? Or was there ever any that hated God as God and good? Or that ſerved him from hatred to him? If ſuch a Naturall or Morall Love (for I finde not Mr. Baxter aſcending any where higher,) ſuffice to make the obedience of men ſincere, and becauſe ſincere, a perfect and ſufficient righteouſnes to juſtification and ſalvation; Then all will more fitly cohere than the golden crowne with the golden pantofle: a univerſall conditioning righteouſneſs, with a univerſall conditionall ſalvation. All ſhall be ſaved (except the Antinomian Paulites, or Proteſtants) if Mr. Baxters Goſpel ſtand: if he miſſe, none elſe but they.
B. 2. Yet doth not the Goſpel any where ſet our love to God and to our own ſouls in oppoſition; nor teach us to love God and not our ſelves: but contrarily joyneth them both together, and commandeth them both. The love of our ſelves and deſire of our own preſervation, would never have been planted ſo deeply in our nature, by the God of Nature, if it had been unlawfull.
I conclude therefore, that to love God and not our ſelves, and ſo to do all without reſpect to our own good, is no Goſpel frame of ſpirit.
As home to the matter as his doctrine of Juſtification to the truth. Where was conſcience when will and wit alone ſhew themſelves to beguile his Readers with meere opinions and imaginary ſuſpitions? Who ever oppoſed the ordinate love of God to the ordinate and ſubordinate love of our ſelves? When he hath degraded us from being men, yea into a ſtate beneath Beaſts and bruits, telling the world that we doe not appetere bonum, deſire and move unto any thing that is good, yea our chiefe good, thenceforth hee thinks the world in ſtead of hearing will trample us, as other ſtocks and ſtones that have no ſenſitive appetite. Our doctrine is of another frame. Wee oppoſe the love of God which is from the ſpirit of Adoption, (not from Nature) to the ſervile feare which is from the ſpirit of Bondage: following heerin the light and teſtimony of the Holy Ghoſt, Ro. 8. 15. 1. Jo. 4. 18. And this I doubt not, to be alſo the meaning of the Apoſtle, Gal. 5. 6. where hee makes the all on our part to juſtification, conſiſt in Faith, which worketh by love, i. e. in faith which carrieth out the beleever to work, no more in ſlaviſh fear and by a mercenary ſpirit, but in the freedome and ſpirit of Love.
And whoſoever will but vnwinde the Clew of Pauls diſputation in the whole 4. Chapter, eſpecially from verſe 21. and ſo forward to this 6. verſe of Chap. 5. ſhall I think have the ſuffrage of his own Reaſon for this interpretation. For the Apoſtle having diſputed of the bondage diſcending from Hagar to Iſmael and his Children, from Mount Sinai to thoſe that held themſelves under the Covenant of Works [Doe and live] there given; and withall of the Freedom diſcending from Sarah to Iſaac and his ſeed, viz. the ſeed of Chriſt then included in and typified by Iſaac, i. e. from the New and ſpirituall Jeruſalem to all true Chriſtians, concludes of all ſuch We are not the Children of the bond woman, but of the free: and in 5. Chap. verſe 1. exhorting them to ſtand faſt in the liberty, wherewith Chriſt hath made them free; And forbidding, and in the next 3 verſes ſhewing the danger of returning againe under the ſervile yoke of the Covenant of works [Do and live] whereas by Faith and not by works, the hope of Righteouſneſs is to be expected, he concludes in the ſixth verſe, that neither circumſition nor uncircumſition, (i. e. neither workes, nor any externall priviledges of the workers) avail any thing (to life and righteouſneſſe) but Faith which worketh by love; what is that but Faith which worketh by a new principle of filiall love and not from that olde principle of ſervile feare the proper adjunct of the Covenant of workes? This is to be the Children of the free not the bond woman, by the Faith of Chriſt alone to ſeek for righteouſneſſe, yet to be ſtill working from a principle of love not of feare to bring forth fruits of ſanctification to him that hath freely juſtified us. This man ſaith the Apoſtle hath entred into his reſt as God hath entred into his reſt. Heb. 4. 10. As God having conſummated the worke of Creation, reſted and ceaſed from his worke, becauſe all was perfect and needed no addition; and Chriſt having offered one ſacrifice for ſins, for ever, ſat downe at the right hand of God, ceaſing from further ſufferings, becauſe our redemption is fully perfected and nothing more needed to bee added: Heb: 10. 12. 14. So every beeleever in reſpect of the reſt of Grace, having received by Faith the righteouſneſſe which is by this one ſacrifice of Chriſt for the purging of all his ſins, ſitteth downe for ever at reſt in the fruition and firme tenure thereof, ceaſing from his owne workes to perfect his juſtification becauſe it is already compleated and nothing needeth to be added to it. All his workings henceforth is to manage ſo great a ſalvation to the glory of the Author, as God worketh hitherto and Chriſt worketh, for the governing and diſpoſing to their proper ends the Creatures made, and elect men redeemed.
Mr. Baxter contrariwiſe teacheth men ſo to love themſelves as with love to deſtroy themſelves, and ſo to ſeek for life as to be ſure to loſe it; forbidding them to enter into their Reſt of Grace, and calling them back to the yoke of bondage againe, not ſuffring them to ceaſe from their owne workes, nor to doe that worke of God, Jo 6. 29. nor to act in the Sp. of love, but of feare and bondage. Is not he one of thoſe hard Taskmaſters from whoſe cruelty Chriſt calleth his Diſciples, Come unto mee all yee that are weary and heavy laden, [with the yoakes and burthens which your legall Teachers impoſe on you,] and I will give you reſt? &c. Theſe will never permit you to have reſt to your ſoules, Mat. 11. 28, 29.
I conclude therefore, that Mr. Baxters Concluſion of this his ſecond Anſwer to the Objection, is as patt to the purpoſe as an Oyſter-ſhell to a hungry appetite: and the love to our ſelves which he teacheth, to tend only to ſelfe-ruining.
B. 3. Thankefulneſſe for what we have received (either in poſſeſſion, title, or promiſe,) muſt be a ſingular ſpur to duty. But I pray you tell me, Have you received all the life and mercy you doe expect? Are you in Heaven already? Have you all the Grace that you need or deſire in degree? If not, why may you not labou… for what you have not as well as be thankefull for what you have? Or have you as full a certainty of … heerafter as you deſire? If not, why may you not labour for it?
Al this is alſo totally beſides the Queſtiō, which is not whether we may, but how we are to labour, whether with that moſt excellent and Goſpel-frame of ſpirit conſiſting in love and thankfulneſſe, or mercenarily by works? and whether in the way of Faith which the Goſpel, or of naturall Righteouſneſs which the Law teacheth? Many ſhall ſeeke to enter and ſhall not bee able, faith the Maſter. Wee through the ſpirit wait for the hope of Righteouſneſs by Faith, ſaith the Apoſtle: Not ſo, but by and for our Works, not at all by Faith, but as it is an act or worke, ſaith Mr. Baxter, let him ſhew his light and Authority to be greater than Pauls, before hee looke that wee ſhould run after him.
I ſhall put one queſtion to him ariſing from the laſt of his Interrogatories, which will be harder for him to reſolve than a thouſand ſuch as he hath here wil be to us. When hee tels us we muſt labour for the full certainty of Heaven hereafter; is there any ſuch certaintainty in this world attainable according to his principle of but … conditionall juſtification and ſalvation untill the day of Judgement… or how is it to be obtained? Let him make it out to us. If he doth it, I ſhall conclude, that he can alſo turne Heaven into Earth, and Earth into Heaven, and nothing to bee unpoſſible to him: if not, let his Reader judge whether his indeavour be to delude, or elſe to teach.
In the next Chapter or Section, if wee attend onelyonly to the ſound and roare of words, Mr. Baxter appeares more formidable from pag. 83. to the 98. of his Appendix, in which hee preſents us with thirteen Conſiderations, to ſhew the vanity, and intolerable damnable wickedneſſe of this [ſuppoſed] doctrine, which he oppoſeth. But the whole ſloud of his wit, wrath, and eloquence, heere poured out together, runs into the dead Sea, by a deſart and deſolate way in which it meets with no mortall crearure to wet or hurt it. For who is there of all mankinde that hath ſaid wee ought not to act for life in the ſenſe which this man ſuborneth, or otherwiſe than I have before oft expreſſed? Much leſſe is there any profeſſed Chriſtian that hath aſſerted (as hee inſinuateth) That wee muſt not come to Chriſt that we may have life, nor ſtrive to enter in at the ſtraite gate, nor lay violant hands on the Kingdome of Heaven, nor lay up for our ſelves a Treaſure in Heaven, nor ſeeke the Kingdome of God and the Righteouſneſſe the reof, nor preſſe on for the attainment of the Reſurrection? &c. Let him be named by Mr. Baxter, that he may be brought forth and ſtoned which thus blaſphemeth, I ſhall not hinder it. That which they teach is that Workes are not to be performed to this end, that as works or doing as oppoſed to believing, by, and for their owne, or our owne Righteouſneſſe in doing them, they ſhould put us into the poſſeſſion of the life of juſtification and bleſſedneſſe.
If Mr. Baxter have any thing to ſay againſt this aſſertion, or againſt that which I before laid as the ſtate of the queſtion, it wilbe taken into examination: till then I ſhall leave him to fight with his owne ſhaddow, having no looſe time to ſpend in gazing upon the activity of ſuch a Combatant.