Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who,…Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who,…

P. Why then while you deny neither Name nor Thing, what wrangle you about? ⟨p. 242⟩And let me plainly tell you, that such men as you by indiscreet overdoing are not the least of Satan's instruments to bring the Gospel under scandal, and harden the world in Infidelity and the scorn of Christ; while you would so describe the Christian Religion, as if this were the very heart and sum of it [Believe that all the Elect have fulfilled perfectly all Gods Law by another, and that Christ did it as personating each of them, and therefore no crime of their own is imputable to them, nor any kind or degree of Goodness or Righteousness in and of themselves, is at least required of God, as any means or condition, of their present or future justification by their Judge, or as having any hand therein.] As if God were become indifferent what we all are, so that Christ be but Righteous▪ for us: when as it was Christs grand design to restore lapsed man to God, which he doth not only by Relative benefits, but by Renewing them to his Image in love and holy obedience.

P. Why then while you deny neither Name nor Thing, what wrangle you about? ⟨p. 242⟩And let me plainly tell you, that such men as you by indiscreet everdoing are not the least of Satans instruments to bring the Gospel under scandal, and harden the world in Infidelity and the scorn of Christ; while you would so describe the Christian Religion, as if this were the very heart and summ of it [Believe that all the Elect have fulfilled perfectly all Gods Law by another, and that Christ did it as personating each of them, and therefore no crime of their own is imputable to them, nor any kind or degree of Goodness or Righteousness in and of themselves, is at least required of God, as any means or condition, of their present or future justification by their Judge, or as having any hand therein.] As if God were become indifferent what we all are, so that Christ be but Righteous▪ for us: when as it was Christs grand design to restore lapsed man to God, which he doth not only by Relative benefits, but by Renewing them to his Image in love and holy obedience.

Lib. Have you not lately and oft been told, that holiness and obedience are necessary now; but it is to other Ends than to justify us; (as for Cratitude, &c.)

Lib. Have you not lately and oft been told, that holiness and obedience are necessary now; but it is to other Ends than to justifie us; (as for Cratitude, &c.)

P. 1. We easily grant it is for other Ends than Christs Merits were, and not to justify us as they do; nor in that Causality. They are not to purchase for us a free gift of pardon and life, nor the Holy Ghost, &c. as Christ did. 2. But again tell me, Hath not Christ a Law that commandeth our obedience to those ends (as Gratitude) which you mention? And is not the keeping that Law a thing that the same Law will so far justify us for? Yea, a Condition that life dependeth on? And if the Cause in Judgement be, Have you kept it or not? must you not in that be accordingly Justified or Condemned? Give over cavilling against plain necessary truth.

P. 1. We easily grant it is for other Ends than Christs Merits were, and not to justifie us as they do; nor in that Causality. They are not to purchase for us a free gift of pardon and life, nor the Holy Ghost, &c. as Christ did. 2. But again tell me, Hath not Christ a Law that commandeth our obedience to those ends (as Gratitude) which you mention? And is not the keeping that Law a thing that the same Law will so far justifie us for? Yea, a Condition that life dependeth on? And if the Cause in Judgement be, Have you kept it or not? must you not in that be accordingly Justified or Condemned? Give over cavilling against plain necessary truth.

P. Tell not me of the Names of Papists or any, to frighten me from plain Scripture truth. 1. Why may not I rather say, Why go you from all the ancient Writers and Churches, even Augustine himself, by your new and contrary opinion? Was true Justification unknown for so many hundred years after the Apostles? 2. The most zealous Antipapists do confess that some Texts of Scripture do so take the word Justification: And multitudes of Texts so take the words Righteous and Righteousness. And he that will impartially consider them may find, that more Texts than are by us so confessed, do by Justifying mean [Making us Just, and so Accounting us] on all these causes conjunct, 1. As being Redeemed by Christs Merits, 2. And freely pardoned, 3. And having Right to life, 4. And renewed to Gods love and Image, 5. And so justifiable at the Bar of Grace by the Law of faith and liberty. 3. And the reality of all the Matter of this Doctrine is past doubt, if the Controversie de nomine Justificationis were not so decided.

P. Tell not me of the Names of Papists or any, to frighten me from plain Scripture truth. 1. Why may not I rather say, Why go you from all the antient Writers and Churches, even Augustine himself, by your new and contrary opinion? Was true Justification unknown for so many hundred years after the Apostles? 2. The most zealous Antipapists do confess that some Texts of Scripture do so take the word Justification: And multitudes of Texts so take the words Righteous and Righteousness. And he that will impartially consider them may find, that more Texts than are by us so confessed, do by Justifying mean [Making us Just, and so Accounting us] on all these causes conjunct, 1. As being Redeemed by Christs Merits, 2. And freely pardoned, 3. And having Right to life, 4. And renewed to Gods love and Image, 5. And so justifyable at the Bar of Grace by the Law of faith and liberty. 3. And the reality of all the Matter of this Doctrine is past doubt, if the Controversie de nomine Justificationis were not so decided.

CHAP. IV. Whether the Gospel be a Law of Christ?

Lib. III. You bring in your doctrine of personal Righteousness to Justification, by feigning Christ to have made a new Law; whereas the Gospel is but a Doctrine, History and Promise, and not a Law, and so no Rule of Righteousness and Judgement; And this many Protestants have asserted.

Lib. III. YOu bring in your doctrine of personal Righteousness to Justification, by feigning Christ to have made a new Law; whereas the Gospel is but a Doctrine, History and Promise, and not a Law, and so no Rule of Righteousness and Judgement; And this many Protestants have asserted.

P. I have read some such sayings in some men: And some I think meant no more, but that Christ did only expound, and not add to the Law of Nature, called by them the Moral Law: And these I have excused for their unhappy kind of expression. But for the rest, that mean as the words sound universally, they subvert Christianity, and as the Arians denied Christs Godhead, so do they his Office and Government, and are somewhat worse than the Quakers, who say, that the Spirit within us, is the Law and Rule of Christ; which is better than none: I pray answer me, Quest. 1. Is Christ the King and Ruler of the Church?

P. I have read some such sayings in some men: And some I think meant no more, but that Christ did only expound, and not add to the Law of Nature, called by them the Moral Law: And these I have excused for their unhappy kind of expression. But for the rest, that mean as the words sound universally, they subvert Christianity, and as the Arrians denyed Christs Godhead, so do they his Office and Government, and are somewhat worse than the Quakers, who say, that the Spirit within us, is the Law and Rule of Christ; which is better than none: I pray answer me, Quest. 1. Is Christ the King and Ruler of the Church?

Lib. Yes.

P. Quest. 2. Is not Legislation the first and principal part of Government?

Lib. Yes.

P. Quest. 3. Do not they then that deny Christs Legislation, deny his Government?

Lib. Yes.

P. Quest. 4. Is it not essential to Christ as Christ (the name signifying Relatively his Office) to be King?

Lib. Yes.

P. Quest. 5. Do they not then by this deny Christ to be Christ?