A26883:4399
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,
London: printed by Robert White for Nevill Simmons, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
P. Were it so said but once, and otherwise oft, you had some colour for this: But when it is never said [Christs Righteousness is imputed to us] and so oft said [Faith is imputed for righteousness,] how shall ever the Scripture be understood at this rate, if still by [faith] it mean not ⟨p. 253⟩faith at all, but Christs righteousness? And why must not all other places that mention faith, be so understood also? But read the Texts, and set all together, and see what sense thus will be made of it. Rom. 4. 3. [What saith the Scripture? Abraham believed God, and it, that is, not his believing, but Christs Righteousness, was Imputed to him for righteousness.] Is this a sober and modest paraphrase, or a shameless violence? Doth not [it] refer to [believing God] before mentioned? Vers. 4, 5. [To him that worketh is the reward not reckoned (or imputed) of Grace, but of debt: But to him that worketh not, but believeth on him that justifieth the ungodly, his faith (that is, not his faith, but Christs righteousness) is counted for righteousness.] Is this a modest Exposition? Vers. 10, 11. [We say that Faith (that is, not faith, but Christs righteousness) was reckoned to Abraham for righteousness: How then was it, (that is, not his faith, but Christs righteousness) reckoned?—In uncircumcision: And he received the sign of circumcision, a seal of the righteousness of the faith, (that is, not of the faith, but of the righteousness of Christs righteousness) which he had being uncircumcised, that he might be the Father of them that believe, that righteousness (that is, Christs) might be imputed to them also—who walk in the steps of that faith which Abraham had, &c. (doth faith here also signify no faith?) Vers. 13. When the promise is said to be [through the righteousness of faith] and Vers. 14. [faith made void] is it no faith that is here also meant by faith? And Vers. 16. [It is of faith—to that seed, which is of the faith of Abraham] is not faith indeed here meant by the word faith? So Vers. 18, 19, 20, 21. [Who against hope believed—And being not weak in faith—he staggered not at the promise of God through unbelief, but was strong in faith—And being fully persuaded that what he had promised he was able to perform] is it no faith that is meant in all these words? yea, or no act of faith, but accepting the righteousness of Christ? So next Vers. 22.
P. Were it so said but once, and otherwise oft, you had some colour for this: But when it is never said [Christs Righteousness is imputed to us] and so oft said [Faith is imputed for righteousness,] how shall ever the Scripture be understood at this rate, if still by [faith] it mean not ⟨p. 253⟩faith at all, but Christs righteousness? And why must not all other places that mention faith, be so understood also? But read the Texts, and set all together, and see what sense thus will be made of it. Rom. 4. 3. [What saith the Scripture? Abraham believed God, and it, that is, not his believing, but Christs Righteousness, was Imputed to him for righteousness.] Is this a sober and modest paraphrase, or a shameless violence? Doth not [it] refer to [believing God] before mentioned? Vers. 4, 5. [To him that worketh is the reward not reckoned (or imputed) of Grace, but of debt: But to him that worketh not, but believeth on him that justifieth the ungodly, his faith (that is, not his faith, but Christs righteousness) is counted for righteousness.] Is this a modest Exposition? Vers. 10, 11. [We say that Faith (that is, not faith, but Christs righteousness) was reckoned to Abraham for righteousness: How then was it, (that is, not his faith, but Christs righteousness) reckoned?—In uncircumcision: And he received the sign of circumcision, a seal of the righteousness of the fiath, (that is, not of the faith, but of the righteousness of Christs righteousness) which he had being uncircumcised, that he might be the Father of them that believe, that righteousness (that is, Christs) might be imputed to them also—who walk in the steps of that faith which Abraham had, &c. (doth faith here also signifie no faith?) Vers. 13. When the promise is said to be [through the righteousness of faith] and Vers. 14. [faith made void] is it no faith that is here also meant by faith? And Vers. 16. [It is of faith—to that seed, which is of the faith of Abraham] is not faith indeed here meant by the word faith? So Vers. 18, 19, 20, 21. [Who against hope believed—And being not weak in faith—he staggered not at the promise of God through unbelief, but was strong in faith—And being fully perswaded that what he had promised he was able to perform] is it no faith that is meant in all these words? yea, or no act of faith, but accepting the righteousness of Christ? So next Vers. 22.
[And therefore it was imputed to him for Righteousness] that is, Not his faith; but by [It] is meant only Christs Righteousness, though it was faith that was over and over mentioned as the antecedent.) So Vers. 23, 24. [It was not written for his sake only that it (that is, not faith, but Christs righteousness) was imputed to him; But for us also to whom it (that is, not faith) shall be imputed if we believe (is not that faith neither?) on him (that is, God the Father) that raised up Jesus our Lord from the dead (which is a distinct act from Consenting to have his righteousness:) who was delivered to death for our offences, and was raised again for our Justification;] Is the meaning that we are justified by the Imputation of Christs Resurrection so to us, as that in Law sense we rose again in him, and by Rising fulfilled the Law of Innocency? I will not for shame and weariness thus go over other such Texts: but I must be so faithful as to say, that if good men, and wise men, and men that cry down the Papists and others for adding to Gods Word, and corrupting it, and calling it a Nose of Wax, and introducing new Articles of faith, will yet own such Expositions as these, and accuse those that own ⟨p. 254⟩them not, they are as great Instances as most I remember, except the defenders of Transubstantiation, how far education, or custom, or humane dependence, or faction and partiality and prejudice, may blind the reason of professed Christians and godly men. And that man that dare lay his comforts and hopes of justification and life upon such expositions of Gods Word, should be modest in crying down the false hopes of others, and reproving them that build upon the sand.
[And therefore it was imputed to him for Righteousness] that is, Not his faith; but by [It] is meant only Christs Righteousness, though it was faith that was over and over mentioned as the antecedent.) So Vers. 23, 24. [It was not written for his sake only that it (that is, not faith, but Christs righteousness) was imputed to him; But for us also to whom it (that is, not faith) shall be imputed if we believe (is not that faith neither?) on him (that is, God the Father) that raised up Jesus our Lord from the dead (which is a distinct act from Consenting to have his righteousness:) who was delivered to death for our offences, and was raised again for our Justification;] Is the meaning that we are justified by the Imputation of Christs Resurrection so to us, as that in Law sense we rose again in him, and by Rising fulfilled the Law of Innocency? I will not for shame and weariness thus go over other such Texts: but I must be so faithful as to say, that if good men, and wise men, and men that cry down the Papists and others for adding to Gods Word, and corrupting it, and calling it a Nose of Wax, and introducing new Articles of faith, will yet own such Expositions as these, and accuse those that own
Lib. You have made a long discourse to make us odious upon a false supposition: We do not say, that in all or any of those Texts, by faith is not meant faith: but only that it is not faith as faith, or as an act of ours, but as connoting its object, the Righteousness of Christ.
P. 1. Alas! a great number of better men than you, have too oft and plainly said without distinction that [Faith is not imputed to us for righteousness]. I hope they meant better than they spake; but I would it could be hid from the world, that these words are not only in the Independents Savoy Confession, but even in the Confession of the Westminster Assembly, cap. 11. [Not by imputing faith it self, the act of believing or any other Evangelical obedience to them as their Righteousness: but by imputing the obedience and satisfaction of Christ to them.—] So also in the larger Catechism [Not as if the Grace of faith or any act thereof were imputed to him for his Justification.] How well soever they may mean, Gods oft repeated Word should rather have been expounded, than denied. 2. But what mean your cloudy words, [It is not faith as faith, but as connoting the object?] They that cannot speak clearly, seldom clearly understand what to speak. The Question is, Whether it be really and properly Faith, that is meant in all these Texts? or whether it be only Christs righteousness? If you say, that It is both in several respects, you grant then that it is saith it self in one respect, that is imputed to us for righteousness. If it be only the object and not faith, why is it so often called [faith, believing, being persuaded, &c.] Will you say, that It is not faith as an act of ours only? Whoever dreamt it was? For à quatenus ad omne: If as an act, then every act (even ploughing, and walking, and sinning) would justify us. Will you say, that It is not Faith as a Moral Virtue or Good act only? Who saith it is? For then every moral good act would justify men. Do you say, that It is not by faith as faith in genere? It is granted you: For else (à quatenus ad omne) any act of faith would justify, even believing that there is a Hell. Will you say, that it is not any other species of faith, besides our baptismal faith? We grant it you. But if you will also say, that It is not this species, even the Christian faith neither that is meant, but only the object of it, then, 1. Why say you, that it is Faith as connoting the object; contradicting your self: for if be not faith at all, it is not faith as connoting; that which is not, doth not connote. 2. And why say you, that it is not faith it self essentially? Is not the object essential as an object to the act in specie?
Is it not essential to our Christian faith to be a Believing in Christ? 3. But what sober unprejudiced Christian that readeth the Text throughout, and hath not been instructed to pervert it, can choose but see that it is Faith it self that the Apostle speaketh of? and that it is our personal Relation of Righteousness that it is said to be imputed for? And who can believe that this is the sense [Abraham's faith was imputed to him for ⟨p. 255⟩Christs Righteousness?] or this either [His faith, that is, Christs Righteousness and not his faith, was imputed to him for Christs Righteousness?] Undoubtedly by faith is meant faith, and by Righteousness is meant our own Relation. But it is most easy to discern, that the plain sense is [Christ being presupposed the Meriter of our Justification and Salvation, which he hath given the world conditionally by a Law of Grace, (or Covenant Donation,) by which now he ruleth and judgeth us, all that this Covenant, Gift or Law requireth on our part to make us Righteous, and entitle us to the Spirit, and everlasting life, is that as Penitent Believers we accept Christ and life according to the nature, ends and uses of the gift; (and this also by his grace).] Reader, hold close to this plain Doctrine, which most of the lower sort of Christians know (who have not fallen into perverters hands) and you• will have more solid and practical and peaceable truth about this point, than either Dr. Thomas Tully, or Maccovius, or Mr. Crand••, or Dr. Crispe, or the Marrow of Modern Divinity*, or Paul Hobson, or Mr. Saltmarsh, or any such Writers do teach you in their learned Net-work Treatises, by which (being Wise or Orthodox overmuch, being themselves entangled and confounded by incongruous notions of mans invention) they are liker to entangle and confound you, than to show you the best method and grounds for the peace of an understanding dying man. Christs Righteousness is Imputed or Reckoned to be as it is, the total sole Meritorious Cause of all that Grace and Glory given us in and by the Conditional Law or Covenant of Grace, and of our Grace for performance of the Conditions; and it needeth nothing at all of ours to make it perfect to this use; nor hath our faith any such supplemental Office. But this condition of our part in Christ, and of our Right to his Covenant-gifts, must be performed:
and the sentence of Absolution or Condemnation, life or death, must be passed on us accordingly; it being not Christ, but we by this very Law, that are to be Judged, Justified or Condemned. And this is the Condemnation that light is come into the World, and men loved darkness rather than light, because their deeds were evil: But to as many as Received him, he gave Right to become the Sons of God, even to them that believe in his name: And there is no condemnation to them that are in Christ Jesus, who walk not after the Flesh, but after the Spirit: For being perfected, he is become the Author of eternal Salvation to all them that obey him: And it is not they that cry Lord, Lord, that shall enter into the Kingdom of Heaven, but he that doth the will of our heavenly Father: For Godliness hath the promise of the life that now is, and of that to come.
P. IX. OF this also I have said so much in my Apology to Dr. Kendall, and in the two first parts of this Book before, that I shall now put you off with this short notice: 1. There is nothing changed, or new in God: That which on his part is in God the Cause of our Justification, is his eternal simple essence. 2. But Gods Essence, Understanding, or Will considered simply in it self is not to be called, Mans Justification: But the effect produced by it; And partly the extrinsic object as terminating Gods act, and so by extrinsic denomination or connotation, Gods Essential Intellect and Will is said, de novo to justify. But it is only man that is really changed. 3. The New effect in man from which God is said de novo to justify him, is 1. A new Right or Relation to Christ, pardon and life, and to the Father and the Holy Ghost: 2. A new objective termination of Gods estimation, acceptance and complacency: And 3. A new heart hereupon at the same instant given us. I think none of this is from eternity: And that as God did de novo make the world, and judge it existent, and love and order it as existent, without any change in him, (as also millions of creatures proceed from his simple Unity) so is it here. And this needeth no more words with knowing or teachable men: And to others there is no end.
P. IX. OF this also I have said so much in my Apologie to Dr. Kendall, and in the two first parts of this Book before, that I shall now put you off with this short notice: 1. There is nothing changed, or new in God: That which on his part is in God the Cause of our Justification, is his eternal simple essence. 2. But Gods Essence, Understanding, or Will considered simply in it self is not to be called, Mans Justification: But the effect produced by it; And partly the extrinsick object as terminating Gods act, and so by extrinsick denomination or connotation, Gods Essential Intellect and Will is said, de novo to justifie. But it is only man that is really changed. 3. The New effect in man from which God is said de novo to justifie him, is 1. A new Right or Relation to Christ, pardon and life, and to the Father and the Holy Ghost: 2. A new objective termination of Gods estimation, acceptance and complacency: And 3. A new heart hereupon at the same instant given us. I think none of this is from eternity: And that as God did de novo make the world, and judge it existent, and love and order it as existent, without any change in him, (as also millions of creatures proceed from his simple Unity) so is it here. And this needeth no more words with knowing or teachable men: And to others there is no end.
L•b. This fear of losing our justification, which you teach men, is most injurious to Gods free grace and immutability, and a rack for Conscience to destroy mens peace.
L•b. THis fear of losing our justification, which you teach men, is most injurious to Gods free grace and immutability, and a rack for Conscience to destroy mens peace.
P. I have said so much of this before about Perseverance and Assurance, as forbiddeth me tedious repetitions. Here needeth no more but this explication of the matter which you confound: 1. Fear is either Causeful or Causeless. 2. Fear is either such as hindereth comfort, or such as helpeth it. 3. Fear is either a Duty, or an unavoidable natural passion, or a sin of unavoidable infirmity, or a more deadly or heinous sin. 4. It's one thing to cause and cherish Fear, and another thing to teach men that cannot avoid it, how to deal by it. And now I assert, 1. Too many are confident that they are justified, who ought not only to Fear that they are not, but to know it. 2. Too many that are Justified fall into such decays of Grace, and heinous sin, as that it becometh thereupon their duty to fear lest their hearts ⟨p. 257⟩should deceive them, and they prove unjustified, till they rise by repentance and revived Faith. The uncertainty becoming unavoidable, some Fear in an uncertain person is a duty, without which he would show a contempt of God and his salvation. 3. Too many Justified persons have Grace so weak and unactive, and sin so strong, as that in that case, both uncertainty and fears are unavoidable to them: A Certainty beyond fear, supposeth a very high proportionable degree of all other Graces; (For the new creature in the chief parts useth to increase or decrease together:) But few have such high degrees of Grace. 4. A fear of particular great and heinous sins (which must be Repented of, if you will be saved) must be moderately feared by all Christians; none being certain that they shall escape them. 5. A believing lively apprehension of the dreadfulness of Gods Judgement, as he is a consuming fire, and one that can cast soul and body into Hell, with so much as is necessary to vigilancy and labour for prevention, is all mens duty, Luke 12. 4, 5. Heb. 12. 28, 29. And on this consideration if we will serve God acceptably, it must be with reverence and godly fear. And we must keep under our bodies (with Paul) and bring them into subjection, lest having preached or professed, we should yet be cast aways. 6. Needful cleansing, repenting and preventing fear, doth secure and further our comforts, by removing the sin and danger that would hinder them. 7. All our enemies and dangers are not overcome till the end. And danger must be escaped by moderate fear.
God who brings his servants over all their dangers, will save them by a sober fear and vigilancy, and not by fearlessness of the evil. 8. But all that fear which includeth error or unbelief, or distrust of Christ, is sinful, and to be resisted with all our care; And the more distrust, the greater is the sin. 9. All Fear that driveth from Christ, and faith, and hope, and love, and true consolation we cry down daily, as injurious to God and man. 10. We teach all Christians to contend with utmost diligence, to get up to the highest Trust, Love, Joy, Thanksgiving and Praise, as the proper Evangelical excellency, nearest Heaven: and to get as fast as they can above that fear which hath torment, which is cast out as love groweth perfect: and to pray and seek for the Spirit of Adoption, of Power, and Love, and a sound mind, instead of the Spirit of fear and bondage: And not to place too much of their Religion in that very fear which in its season is a duty, much less in hurtful sinful fear: But always and in all things to Rejoice in the Lord, with Love and Gratitude, and confidently to cast all their cares on him. 11. But as all men here are imperfect in Holiness, Faith and Assurance, and in their doubts, some fear of the event (besides mere reverence of God) is their duty, so we teach men how so to live in an uncertain fearing state, as safeliest to get above it. 12. And we know that sin, wickedness, presumption, self-deceit and pride are so common in the world, that Fear is very needful to the most; and we have cause to call with Paul to many proud Professors, Be not high minded, but fear (even lest God should cut them off as he did the Jews); and Having a promise of entering into his rest, let us fear lest any of us come short of it, Heb. 4. 1. And Christ thrice over reciteth his urgent exhortatory words, Luke 12▪ 4, 5. I say to you my friends—I will tell ⟨p. 258⟩you whom you shall fear—Fear him who when he hath killed, hath power to cast into Hell; yea, I say unto you (the third time) fear him: Is not this authority full, and these words plain and very earnest, even to his friends? 13. And it is not fit to make such a Doctrine a fundamental certainty, which we find none of all the Churches of Christ held from the Apostles days for many and many hundred years (that ever I could read or hear of,) I mean that [all the Justified persevere].
Be it never so clear to you, that which now is, and so long was thought so far from clear and sure to the Churches of Christ, as it is no fit foundation for the Churches Concord, so neither for a Christians everlasting hopes, to be so much laid on it, as by some they are.
P. X. & XI. OF the first of these I have said so much before, that I will here pass it by. And as to the second, you are a man of pernicious principles, and downright heretical and damnable, if indeed you would have us call no unregenerate persons to any duty whatsoever. Answer me these Questions: Quest. 1. Would you not have your Wife, Children and Servants taught, that it is their duty to love, honour and obey you? and your neighbours to deal justly with you? and the Rulers to protect you, and the Judges to do you Justice?
Lib. I speak only of Religious and not Civil duties.
P. 1. Alas! a great number of better men than you, have too oft and plainly said without distinction that [Faith is not imputed to us for righteousness]. I hope they meant better than they spake; but I would it could be hid from the world, that these words are not only in the Independents Savoy Confession, but even in the Confession of the Westminster Assembly, cap. 11. [Not by imputing faith it self, the act of believing or any other Evangelical obedience to them as their Righteousness: but by imputing the obedience and satisfaction of Christ to them.—] So also in the larger Catechism [Not as if the Grace of faith or any act thereof were imputed to him for his Justification.] How well soever they may mean, Gods oft repeated Word should rather have been expounded, than denyed. 2. But what mean your cloudy words, [It is not faith as faith, but as connoting the object?] They that cannot speak clearly, seldom clearly understand what to speak. The Question is, Whether it be really and properly Faith, that is meant in all these Texts? or whether it be only Christs righteousness? If you say, that It is both in several respects, you grant then that it is saith it self in one respect, that is imputed to us for righteousness. If it be only the object and not faith, why is it so often called [faith, believing, being perswaded, &c.] Will you say, that It is not faith as an act of ours only? Whoever dreamt it was? For à quatenus ad omne: If as an act, then every act (even plowing, and walking, and sinning) would justifie us. Will you say, that It is not Faith as a Moral Virtue or Good act only? Who saith it is? For then every moral good act would justifie men. Do you say, that It is not by faith as faith in genere? It is granted you: For else (à quatenus ad omne) any act of faith would justifie, even believing that there is a Hell. Will you say, that it is not any other species of faith, besides our baptismal faith? We grant it you. But if you will also say, that It is not this species, even the Christian faith neither that is meant, but only the object of it, then, 1. Why say you, that it is Faith as connoting the object; contradicting your self: for if be not faith at all, it is not faith as connoting; that which is not, doth not connote. 2. And why say you, that it is not faith it self essentially? Is not the object essential as an object to the act in specie?
God who brings his servants over all their dangers, will save them by a sober fear and vigilancy, and not by fearlesness of the evil. 8. But all that fear which includeth error or unbelief, or distrust of Christ, is sinful, and to be resisted with all our care; And the more distrust, the greater is the sin. 9. All Fear that driveth from Christ, and faith, and hope, and love, and true consolation we cry down daily, as injurious to God and man. 10. We teach all Christians to contend with utmost diligence, to get up to the highest Trust, Love, Joy, Thanksgiving and Praise, as the proper Evangelical excellency, nearest Heaven: and to get as fast as they can above that fear which hath torment, which is cast out as love groweth perfect: and to pray and seek for the Spirit of Adoption, of Power, and Love, and a sound mind, instead of the Spirit of fear and bondage: And not to place too much of their Religion in that very fear which in its season is a duty, much less in hurtful sinful fear: But alwayes and in all things to Rejoyce in the Lord, with Love and Gratitude, and confidently to cast all their cares on him. 11. But as all men here are imperfect in Holiness, Faith and Assurance, and in their doubts, some fear of the event (besides meer reverence of God) is their duty, so we teach men how so to live in an uncertain fearing state, as safeliest to get above it. 12. And we know that sin, wickedness, presumption, self-deceit and pride are so common in the world, that Fear is very needful to the most; and we have cause to call with Paul to many proud Professors, Be not high minded, but fear (even lest God should cut them off as he did the Jews); and Having a promise of entring into his rest, let us fear lest any of us come short of it, Heb. 4. 1. And Christ thrice over reciteth his urgent exhortatory words, Luke 12▪ 4, 5. I say to you my friends—I will tell ⟨p. 258⟩you whom you shall fear—Fear him who when he hath killed, hath power to cast into Hell; yea, I say unto you (the third time) fear him: Is not this authority full, and these words plain and very earnest, even to his friends? 13. And it is not fit to make such a Doctrine a fundamental certainty, which we find none of all the Churches of Christ held from the Apostles dayes for many and many hundred years (that ever I could read or hear of,) I mean that [all the Justified persevere].
