Of Justification, Title page – Preface
Of Juſtification: FOUR DISPUTATIONS Clearing and amicably Defending the Truth, againſt the unneceſſary Oppoſitions of divers Learned and Reverend Brethren.
By Richard Baxter, A ſervant of Chriſt for Truth and Peace.
JOHN 3.18, 19.
He that Believeth on him, is not condemned: but he that believeth not is condemned already; becauſe he hath not believed in the Name of the only begotten Son of God. And this is the condemnation, that Light is come into the world, and men loved darkneſs rather then Light, becauſe their deeds were evil.
Dr. Twiſs, Vindic. Grat. lib. 1. part. 3. pag. (Vol. min.) 302.
[Verum in diverſo genere ad Juſtitiam Dei refertur Chriſti ſatiſfactio, & fides noſtra: Chriſti ſatisfactio ad eandem refertur per modum, meriti & condignitatis: noſtra vero fides ad eandem refertur duntaxat per modum congruae diſpoſitionis.] ☜
LONDON, Printed by R.W. for Nevil Simmons Bookſeller in Kederminſter, and are to be ſold by him there; and by Nathaniel E…s, at the Gun in Pauls Church-Yard. 1658.
The Preface.
Chriſtian Readers,
TO prevent your trouble and miſunderſtanding in the peruſal of theſe Diſputations: I have two things here at the entrance to acquaint you with. Firſt, The occaſion of all theſe Writings: Secondly, The true ſtate of the Controverſies here managed. The firſt Diſputation is upon a Queſtion of conſiderable weight, whether Chriſt as Chriſt, and ſo as Prophet, Prieſt and King▪ be the Object of that Faith by which we are juſtified? Three points eſpecially my Reverend Brother Mr. Blake was pleaſed to publiſh his Reaſons againſt, which in my Aphoriſms I had aſſerted. Theſe being vindicated by me in an Apologie, he renewed the conflict in his Treatiſe of the Sacraments. The firſt about the Sacraments I have defended again in a Volume by it ſelf. The ſecond is this in hand, which I had finiſhed about fifteen or ſixteen months ago. The third is about the Inſtrumental efficiency of Faith to our Juſtification, of which I had alſo begun above a twelve month ſince. But it hath lately pleaſed our wiſe and gracious Lord to call this Reverend Brother to himſelf: whereupon, though this firſt Diſputation was gone ſo far, that I could not well recall it, yet the others, which was not out of my power, I reſolved to condemn to perpetual ſilence. If you ask me a reaſon of this reſolution, I muſt deſire that my diſpoſition and paſsion may go for part of a Reaſon this once. The grief of my heart for the loſs of this precious ſervant of Chriſt would not permit me to appear any further in a way that ſeemed to militate with the dead, and with one whoſe death, we have all ſo much cauſe to lament. Alas, that our ſin ſhould provoke our dear Father, to put out the precious Lights of his Sanctuary, and to call in ſuch experienced faithful Labourers, while ignorance, and error, and prophaneſs, and all Vice doth ſo plenteouſly ſurvive. When theſe plants of Hell do thrive upon us, under all our care to weed them up: what will they do when the Vineyard is left deſolate? Though God in mercy is raiſing up a ſupply of young ones, that may come to be Pillars in their dayes: yet alas, what difference will the Church find between theſe, and their grave experienced Guides: and how many years ſtudy, and experience, and patience, is neceſſary to ripen theſe tender plants, to bring them to the ſtature, and ſtability, and ſtrength of ſuch as this Bleſſed ſervant of Chriſt, that is now taken from us. The ſenſe of our loſs doth make it doubly bitter to my thoughts, that ever I was unhappily engaged in any way of ſerving the Lord of Truth, which muſt contein ſo much contradiction of ſuch a friend of Truth. As it is for God, or for Truth, or for the uſe of the Church, I dare not diſown it; but as it ſavoureth of diſagreement (though neceſsitated to it) it is very ungrateful to me to think of, or review. But our diſeaſes will have their pains. We muſt bear the ſmites of our own and our Brethrens weakneſſes, rather then neglect the ſervice of Chriſt, his Church and Truth. We quickly pardon one another, and at the furtheſt Heaven agreeth us all: But the benefit of our ſearch, though mixed with our infirmities, may be ſomewhat ſerviceable when we are gone.
The ſecond Diſputation is yet more ungrateful to me, then the firſt: the Reverend Brother whom I contradict being as high and dear in my eſteem as moſt men alive; indeed being an Honour and Bleſsing to the Church in this unworthy Generation. The Lord preſerve him long for his ſervice. But my Defence here alſo is neceſsitated. 1. I did my beſt to have prevented the Neceſsity, and could not: I mean, not by diſwading him from oppoſing me in Print, for that might have hindered the Church of the Benefit of his Oppoſition (for ought I knew, till I had ſeen it:) But by trying firſt, whether I could receive or give ſatisfaction. 2. I had publickly obliged my ſelf, if this Reverend Brother did Diſſent, to ſearch again: and by an Epiſtle, became more accountable to the world for Diſſenting from him then other men. 3. His Name deſervedly precious in the Church, hath the greater advantage to over-lay the Truth, where humane imperfection engageth him againſt it. Yet do I not blame him for beginning this Conteſt with me; but take the blame to my ſelf that might occaſion it, by diſhonouring his Name by a temeracious prefixing it to my undigeſted papers, (though nothing but High eſtimation, and Affection was my Motive.)
The Letters that paſt between us were never intended for the view of the world: And therefore I muſt deſire the Reader to remember it, if ſometime I be more preſsing and vehement, then manners and reverence require; becauſe we uſe to ſpeak freelier in private among friends, then in the hearing of the world. And yet I thought it my duty now to joyn them with the reſt for theſe Reaſons. 1. Becauſe ſome paſſages in the Writings of this Reverend Brother, do in a manner invite me to it. 2. Becauſe the matter requireth me to ſpeak the ſame things; and therefore it is as good affix the old, as be at the ſame labour needleſly again. 3. And it can be no wrong to him, becauſe it is my own Papers that are the main bulk of what I publiſh: His Letters being brief, and annexed but as the occaſions of mine. 4. But eſpecially, I was brought to think it meet, by the open blame that I have received from ſome very dear and Reverend Brethren, for not preventing this publike Conteſt. And therefore I thought good to let them ſee, that I was not wholly wanting to prevent it.
If there be any paſſages in theſe Writings too eager or provoking (which I muſt needs ſuſpect even where I have not obſerved them, as being conſcious of too keen a ſtile, forgetting the perſons while I ſpeak meerly to the words and matter,) I do intreat my Brethren to pardon it, as being not deſigned to their provocation or diſhonour, and as I heartily do the like by theirs, and as I hope God will do both theirs and mine. And I do adjure the Reader to believe that this Controverſie: for all our infirmities is managed with a very high eſteem and honour of thoſe Reverend Brethren, whom I am neceſsitated to gainſay. Nor would I have it be any diſhonour to them (though an excuſe to me,) that they have been the Aſſailants, and begun the conflict: for the Truths of God muſt be precious to us all, and I doubt not but they were confident that it was ſome dangerous errour, which they ſet upon, and I have here proved to be the Truth. Nor is it any ſuch wrong to either ſide, to be openly contradicted, that Reaſons may be openly produced, and men may have ſome further help, to ſee into theſe Points. Let the proud ſwell or ſmart, becauſe they are thus proclaimed fallible, and miſtaken; but the Humble that are devoted ſervants to the Truth, are of another ſpirit, and have learnt another leſſon.
And if any Papiſt or enemy to our unity and Peace, ſhall from theſe Writings predicate our diſſentions or diviſions, let them know to their faces, that even theſe differences as momentous as they ſeem, are not neer ſo great as are commonly publiſhed among themſelves: nor are they for Number one to twenty, perhaps to a hundred, that are agitated in their Schooles, and the writings of their Doctors: Had we ſuch differences as thoſe of the Jeſuit Caſuiſts opened by Montaltas the Janſenian in his Myſterie of Jeſuitiſm, out of their own writings, ſomething they might then ſay againſt us. Yea I doubt not but we differ with more hearty Chriſtian Love, then they agree; and have more real union in our controverſies, then they have in their Articles of Faith, and are neerer one another in our ſmaller differences, then the French and Italians are in their very Fundamentals.
The third Diſputation was called forth by Mr. Warner's Treatiſe of the Object and Office of Faith, and takes up the ſubject of the firſt Diſputation, with ſome others.
When that was in the Preſs, Mr. Tombes's Book againſt Infant Baptiſm came forth, in which I found the Papers that I ſent to him (upon his importunity) printed without my conſent, (which if God will, I ſhall yet vindicate.) And therefore ſeeing that it is his way, I thought he might do the like by other Papers, which formerly I had wrote to him on this ſubject of Juſtification. And therefore thinking it fitter that I ſhould publiſh them (of the two) then he, (I have ſaved him the charge of printing them, and annexed them to theſe.
The fourth Diſputation was added, becauſe it is the very heart of our Controverſie, which moſt of our Diſputes about the inſtrumentall Cauſality of Faith as to Juſtification, and the other Concomitant, are reſolved into.
That the Reader may underſtand theſe Diſputations the better, I ſhall here at the entrance ſhew him the face of the way that I maintain, and alſo of the way that I oppoſe.
The way that I plead for is contained in theſe Propoſitions. 1. Man having broken the Law of Nature or works, is loſt, and diſabled to his own Recovery, or to do any works by which that Law will ever juſtifie him.
2. Jeſus Chriſt hath Redeemed him from this loſt condition, by his Incarnation, Life, Death, Reſurrection, &c. fulfilling the Law by his obedience, and ſuffering for our not fulfilling it, and thereby ſatisfying the Lawgiver, and attaining the ends of the Law, and more: making himſelf an example to us of holineſs, and becoming our Teacher, High Prieſt and King, to ſave us from all ſin and enemies, and recover us to God, for our Salvation, and his Glory and Pleaſure.
3. The Offices and Works of Chriſt, are for other ends as well as for our juſtification; even for our Sanctification, Glorification, &c.
4. The Believer ought not to confound the offices, works, or ends and effects, but to apprehend them as diſtinctly as he can.
5. The ſame Offices of Chriſt are exerciſed in the effecting ſeveral works: He doth juſtifie us both as Prieſt, Prophet and King: and he ſanctifieth us as Prieſt, Prophet and King, His Death purchaſing both our juſtification and ſanctification; and his Teaching ſhewing us the way to both, and his Kingly Office conferring both, though moſt notably our juſtification; and the Prophetical effecting more of our ſanctification, then of our juſtification.
6, We muſt have part in Chriſt himſelf as our Head, in order of Nature before we can partake of juſtification, Sanctification, (as following our firſt faith) or Glorification from him.
7. Though our Phyſical Communion with Chriſt is effected by a Phyſical change on the ſoul; yet our Right to him and to Juſtification, and other following benefits is the effect of a free Gift, or Teſtament, or Promiſe, and that Promiſe or free Gift is our Title, which is Fundamentum juris, or the efficient Inſtrumental cauſe.
8. Chriſt and pardon, or juſtification, and Right to Heaven, &c. are given us by one and the ſame Deed of Gift: ſo that he that hath Right to Chriſt, hath by the ſame Title & on the ſame terms Right to theſe his benefits.
9. This Promiſe or Gift is conditional; though it be but the Condition of a free Gift that is required.
10. No mans works, Repentance or Faith is his proper Title to pardon or life, nor any proper meritorious cauſe of it; nor any efficient. Principal or Inſtrumental cauſes of his Right; No act of ours can be more then a meer condition of that Right; and a Cauſa ſine quâ non (which, as it is an act that's pleaſing to God, and hath the Promiſe of a Reward, the Fathers called improperly by the Name of Merit, which yet leſs fitly agrees to the Condition of our firſt Juſtification then of our Glorification.)
11. Chriſts pardon and life are given by this Goſpel-Promiſe on condition of our faith in Chriſt, that is, if we become Believers in Chriſt; or Chriſtians; which is, If we accept of Chriſt as offered in the Goſpel, and that is, to bring us from our ſins and ſelves to God, by the acts of his Teaching, Prieſtly, and Kingly Office; Or, if we believe in Chriſt as Chriſt. So that it is not any one ſingle act of Faith that is the condition of Juſtification: nor are the ſeveral Benefits of Chriſt given us on condition of ſeveral acts of Faith; as if we had Right to pardon by one act, and to Chriſt himſelf by another, and to Adoption by another; and to Heaven by another, &c. Nor have the ſeveral acts of our faith as divided an Intereſt in procurement of the Benefits as Chriſts actions had: But it is one and the ſame entire faith in Chriſt as Chriſt, that is the condition of all theſe conſequent ſpecial Benefits; without diviſion in the procurement. So that the Belief in Chriſt as our Teacher and King hath as much hand in our Juſtification, as believing in him as Prieſt; it being the backwardneſs of nature to the acceptance of Chriſts Government and Doctrine, that is a ſpecial Reaſon why faith is made the condition of that pardon, which Nature is not ſo backward to accept.
12. The Reaſons to be aſsigned, why faith in Chriſt is made the condition of Juſtification, is, 1. The will of the free Donor. 2. The fitneſs of faith to that Office; as being ſuited to Gods Ends, and to Chriſt the Object, and to mans neceſsitous eſtate. Not only becauſe it is the Receiving of Righteouſneſs, but for all theſe Reaſons together, in which its aptitude doth conſiſt; and its Aptitude to the Honour of the Redeemer and free Juſtifier is the principal part of its Aptitude: it being impoſsible that God ſhould prefer man as his ultimate and before himſelf.
13. Though the Reaſon why Faith is made by God the condition of our Juſtification, muſt partly be fetcht from the Nature of Faith, which ſome call its Inſtrumentallity in apprehending Chriſt, yet the Reaſon why we are Juſtified by Faith, muſt be fetched from the Tenour of the Promiſe and Will of the Promiſer. So that though the Remote Reaſon be that Aptitude of Faith, which is the Diſpoſitio material; yet the formal neereſt Reaſon is, becauſe God hath made it the condition of the Gift, which ſhall ſuſpend the efficacy till performed, and when performed, the benefit ſhall be ours.
14. As Faith hath its denomination from ſome one or few acts, which yet ſuppoſe many as concomitant and conſequent: So thoſe concomitant and conſequent Acts have their anſwerable place and Intereſt in the foreſaid Conditionality, as to our part in Chriſt and Juſtification.
15. And therefore it was not the Apoſtles meaning to ſet Faith againſt theſe concomitant acts, (as Repentance, hope in Chriſt, deſire of Chriſt, love to Chriſt, &c.) and to exclude theſe under the notion of Works: but contrarily to ſuppoſe them in their order.
16. The burdenſome works of the Moſaical Law, ſuppoed to be ſuch as from the dignity and perfection of that Law, would juſtifie men by procuring pardon of ſin, and acceptance with God, are they that the Jews oppoſed to Chriſts Righteouſneſs and Juſtification by Faith, and which Paul diſputeth againſt, and conſequently againſt any works, or acts, or habits of our own, oppoſed to Chriſt, or this way of free juſtification by him.
17. The not looſing our Iuſtification and Title to Chriſt and Life, hath more for its condition, then the firſt Reception or Poſſeſsion hath. And ſo hath the final Iuſtification at judgement, if men live after their firſt believing.
18. Juſtification at judgement, being the Adjudging us to Glory, hath the ſame conditions as Glorification it ſelf hath.
Reader, In theſe Eighteen Propoſitions, thou mayſt fully ſee the Doctrine that I contend for, which alſo in my Confeſſion, Apologie, and this Book I have expreſſed.
And now I will ſhew you ſomewhat of the face of the Doctrine, which the Diſſenters commonly do propugne, but not ſo largely, becauſe I cannot open other mens Doctrine ſo freely and fully as I can do my own.
1. They agree with me that Chriſts Righteouſneſs is the meritorious or material cauſe of our Iuſtification, though ſome add that it is the formal cauſe, I ſuppoſe it is but a miſtaken name.
2. They agree that Chriſt, and pardon, and Life, are Given us by the Goſpel-Promiſe.
3. They yield that an entire Faith in Chriſt as Chriſt, is the condition of our Right to his entire Benefits.
4. But they ſay that the Acts of Faith in thier procurement of the Benefits, have as divers an Intereſt as the Acts of Chriſt, which Faith believeth.
5. And they ſay, that it is ſome one act (or two, or ſome of them) that is the ſole juſtifying act, though others be compreſent.
6. This Iuſtifying act ſome call the Apprehending of Chriſt as a Sacrifice: ſome Affiance, or Recumbency, or Reſting on him, as a Sacrifice for ſin, or as others, alſo on his active Righteouſneſs, or an Apprehenſion of Chriſts Righteouſneſs; or as others, A perſwaſion that his Promiſe is true; or an Aſſent to that truth; or as others, an Aſſurance, or at leaſt a Belief, fide Divinâ, that we are juſtified.
7. They ſay, that the neereſt Reaſon of our Iuſtification by this faith is, becauſe it is an Inſtrument of our Iuſtification, or of our Apprehending Chriſts Righteouſneſs: And ſo, that we are juſtified by Faith as an Inſtrumental efficient cauſe; ſay ſome: and as a Paſsive Receiving Inſtrument, ſay others.
8. They ſay, that there being but two wayes of Iuſtification imaginable, by faith, or by works, all that deſert the former way (if they deſpair not of Iuſtification) fall under the expectation of the latter: And I grant that Scripture mentioneth no third way.
9. Therefore ſay they, ſeeing that Pauls Iuſtification by Faith, is but by the act before mentioned: whoever looketh to be juſtified, in whole, or in part, by another act (as by Faith in Chriſt as Teacher, as King, by deſiring him, by Hoping in him, by Loving him, by diſclaiming all our own righteouſneſs, &c.) doth ſeek Iuſtification by Works which Paul diſputes againſt, and ſo ſet againſt the only true Iuſtification by Faith.
10. Yea, and they hold, that whoever looks to be Iuſtified by that act of faith, which themſelves call the Iuſtifying act, under any other notion then as an Inſtrument, doth fall to juſtification by works, or turn from the true Iuſtification by Faith.
By theſe unwarrantable Definitions, and Diſtinctions, and additions to Gods Word; A lamentable perplexity is prepared for mens ſouls, it being not poſsible for any living man to know, that he juſt hits on the juſtifying Act, and which is it, and that he takes in no more, &c. and ſo that he is not a Legaliſt, or Jew, and falls not from Evangelical Iuſtification by faith in Chriſt. So that Iuſtification by faith in Chriſt as Chriſt, (conſidered in all eſſential to his Office,) is with them no Iuſtification by faith in Chriſt, but juſtification by Works, ſo much diſowned by the Apoſtle, the expectants of which are ſo much condemned. I have gathered the ſum of moſt of the Diſſenters minds as far as I can underſtand it. If any particular man of them, diſown any of this, let him better tell you his own mind: For I intend not to charge him with any thing that he diſowns. The Lord Illuminate and Reconcile all his people, by his Spirit and Truth. Amen.