A Conciliatory Judgment Concerning Crisps Sermons, Text
A Conciliatoy Judgment CONCERNING Dr. Criſps's Sermons. AND Mr. BAXTER'S Diſſatisfactions in Them.
By T. Beverley,
London, Printed, and Sold by William Marſhall at the Bible in Newgate-ſtreet, where you may be ſupplied with the Scripture Line of Time, and the other pieces of the ſame Authors. 1690.
A Conciliatory Judgment concerning Dr. Criſps's Sermons, and Mr. Baxter's Diſſatisfactions in them.
AN Interpoſal in this Caſe is Nice and Tender, whether we conſider the perſons concern'd, or the Caſe it ſelf.
If we conſider the perſons, They are Dr. Criſps in his Memory, who being a Perſon Diſſolv'd, and as we have Great Reaſon to be aſſur'd, with Chriſt in Spirit near theſe Fifty years, and who being Dead, yet ſpeaketh, His Memory ought to be precious to us, and to be embalm'd with Honour: On the other ſide is Mr. Baxter, grown now in his excellent Miniſterial Labours of all Kinds, Such a one, as the Aged Servant of Jeſus Chriſt, and a Father: Great Eſtimation, Reverence, and Tendereſt Regard are therefore due to Him.
If we conſider the Caſe it ſelf, it Requires much Greater Caution; For it is a ſeeming Controverſie between the Juſtification, and the Sanctification of the Goſpel, betwixt Juſtifying Faith, and Good works.
Notwithſtanding the Great Nicety, and Caution, neceſſary to be us'd, I am yet moſt deſirous to Contribute my utmoſt ſervice, to mediate betwixt a Dead, and a Living Servant of Chriſt, as alſo to fix the Scituation, and order of Two ſo Great Points of Chriſtian Religion, and thereby to conciliate the Two Miniſteries before us.
And certainly in the firſt place, the ſo often calling the Righteouſneſs of Christ, by which we are Juſtified, the Righteouſneſs of God, does without any more words, determine it to be our ſupreme, not only Righteouſneſs, but Holineſs; And no diſtinctions, or Limitations can dethrone, or confine it: If it be divine, It muſt be Infinite, and Supreme; And All Inherent Righteouſneſs of Faith, Repentance, Sanctification, or whatever names of Qualification of the perſons, who Receive it, can be no more, then the Wiſe and Holy Oeconomy of that Supreme Righteouſneſs, that ſo manages, and fits the Perſon, to whom it communicates it ſelf to a Fitneſs, and Agreeableneſs to ſo High a Communication; If it be Divine and Infinite, All muſt flow from it; nothing can be Brought, or Added to it.
Now that it is Divine, is out of meaſure clear by Jeſus Chriſt, being ſtyl'd Jehovah our Righteouſneſs, Jerem. 23.6. by the Apoſtle Paul's ſo often calling the Righteouſneſs of Chriſt, the Righteouſneſs of God, Rom. 3.21.22. 2 Cor. 5.21. Phil. 3.6. This then being once declar'd, fully determines the Caſe; That this Righteouſneſs is the Supreme Righteouſneſs, and Holyneſs alſo, to whom ſoever it is a Righteouſneſs; And no Reſtrictions can be Receiv'd to the diminution of it, nor can any Thing be ſpoken too High, too Great, too much of it: For what is our Righteouſneſs is alſo that Holineſs, by which we ſtand Accepted before God, ſeeing Righteouſneſs, and Holineſs are the ſame, the Abundance of which we Receive by Grace and Free Gift.
Now that it can come to us, upon us, that we may be Found in Chriſt, and have not our own, but it; that we are made the Righteouſneſs of God by it, that it is Imputed to us; are all Scripture Expreſſions, Aſſuring, It may be made ours; And whatever is divine, where it Communicates to us it ſelf, is ſo Unitive, that it is nearer to us, then we our ſelves, or any Thing of ours can be to our ſelves.
It nevertheleſs follows, That this Righteouſneſs prepares for it ſelf by Humiliation, by Faith, by Repentance, a Reception ſuitable to it ſelf in the perſon, who is to Receive it, but ſo that theſe Things are not offered in Sacrifice to the Righteouſneſs of Chriſt to encline, or draw it, but are wholly from it by Emanations, Emiſſions, divine Effluviums from it ſelf, winning, Atracting, and uniting that Spirit to it, to which it is pleas'd to unite it ſelf; And where it is pleas'd ſo to be united, it Prints, and Enſtamps its own Image upon the Heart, and Life by Sanctification.
And Theſe Things are All done by ſo Infallible and Inſeparable an Efflux from Chriſt, that a Thouſand Times ſooner may the Beams be cut off from the Sun, the ſtreams from the Fountain, then the inward Holineſs, and Righteouſneſs of Faith, Repentance, the new Creation and good works can be cut off from the Righteouſneſs of Chriſt, imputed to any Perſon.
But withal it is to be known, that the Communication in this Life is but to ſuch degrees, and theſe ſo various, and in the Beſt, Leaving a Body of Sin, and Death, that as till the very Kingdom of Redemption, There is not a perfect waſhing of the Robes of Saints in the Blood of the Lamb; ſo there is not a perfect Communication of the Image of that Righteouſneſs in Holineſs; So that That Righteouſneſs depended upon by Faith, and witneſs'd by the Spirit, is our only Title to Righteouſneſs; and yet the Signatures of Holineſs, the clearer They are, the Greater is the Evidence, that Righteouſneſs is ours; and the more Cloudy they are, the Greater Reaſon of doubt, and fear, It is not ours, and therefore the more Earneſt ought the Application to be, that we may have the more lively Impreſſes of it ſelf upon us; And in that ſuppoſed Juſtification, or Title to the Righteouſneſs of Chriſt, as ours, made good by Faith, and Holineſs; The Righteouſneſs of Chriſt is ſtill Supreme; For the Image, the Reflex, or Reverſe of that Righteouſneſs imputed, is Chriſts owning us, as His, and Juſtified by Him; Hence is our humble Appeal to God in Him, that it is ſo: But Chriſt firſt owns his Servants Graces, as Appears, Mat. 25.35. I was an Hunger'd, &c. They plead His Righteouſneſs only.
And even when this Righteouſneſs is indeed communicated, There is always Uprightneſs, and Sincerity; but ſtill the Eye of a Mans Spirit is turn'd by the Spirit of God, ſo to this Righteouſneſs, that when It is in Darkneſs, and ſees no Light, It moves to it, and againſt Hope believs in Hope; and when it ſees no other Light, It Truſts in the Name of the Lord, and Stays on its God, which is certainly from the divine Witneſs of the Spirit of God to a Man's Spirit, that He is Chriſts.
If it ſhould be ſaid, the State of the Righteouſneſs of Chriſt thus Communicating it ſelf, ſeems not to agree with ſo Great parts of Scripture, inſiſting upon Holineſs of Heart and Life; And there are but ſome choſen places of Scripture, that ſpeak of the Righteouſneſs of Chriſt; Our great work therefore ſeems to be in minding inward and active Righteouſneſs, that we may be Righteous according to 1 John 3.7. Be not deceiv'd, He that doth Righteouſneſs is Righte…us, even as He is Righteous.
It is very True, a Greater Proportion of Scripture is taken up in Rules of Holineſs, Precepts, Commands, Promiſes, Threatnings, Exhortations, Expoſtulations, Reproofs preſſing hereunto, in regard of the variety of perſons, and of Caſes herein concern'd; and that there might be a Vindication of of the Holineſs, and Purity of the Salvation of Chriſt before Natural Conſcience, and againſt the Enemies of Grace: Further, ſo many Scriptures preſſing to Holineſs, are Barriers, that prophane and unholy Men, who Hate to be Reform'd, and Hypocrites may not preſume upon an Intereſt in Chriſt, and his Righteouſneſs, till they Find their Hearts chang'd; But eſpecially, Scripture is ſo large in all theſe Methods of perſwading Men to Holineſs, becauſe They are ſerviceable to that Oeconomy of Grace, that moves and acts upon the Intellectual Spirit of Man Rationally, while it Supremely moves, and Subordinates it thereby to its own operations: And Secondarily, Theſe Abundant diſcourſes of Holineſs, ſhew to Man his own Unrighteouſneſs by his ſo Great Falls, Failings, and Imperfections, even under the Covenant of Grace; That Boaſting in Regard of Sanctification under that Grace may be excluded, and we may make mention of the Righteouſneſs of the Lord, and Glory in that Alone.
But then that ſo little Comparatively is ſpoken of the Righteouſneſs of Chriſt; Though very much, and very Great is ſpoken of it, is, becauſe All divine is ſimple, clear, One, ſpoken of, as it were at once; and as the Being, and Attributes of God, though often ſpoken of, need not many words at a time, but are to be eſpecially Meditated upon; Even ſo, though upon occaſion, the Righteouſneſs of Chriſt requires larger Diſcourſes, as Rom. c. 3. c. 4. c. 5. Gal. c. 2. c. 3. c. 4. Epheſ. c. 1. c. 2. Philip. c. 3. Yet it is rather continually ſpoken of, as our only Foundation and Hope, and always imply'd.
This Righteouſneſs then being Infinite, Therefore Juſtification by it is Attributed to Faith without works, becauſe an Infinite Righteouſneſs can be only Receiv'd, and not Aided by our works, it can only be believ'd in, not help'd out by any thing in us.
If it be ſaid, the Apoſtle James ſeems to have decided the Point much otherwiſe by Aſſerting, Faith does not, nor can Juſtifie or ſave without Works: And if ſo, then it muſt follow, Not the Righteouſneſs of Christ only, but Works of Sanctification, under that, are our Righteouſneſs alſo, and Conditions of our Juſtification, as our Acts and Works; And ſo this notion of the Righteouſneſs of Chriſt being Infinite, and giving Room to no other Righteouſnes cannot Hold.
To that I Anſwer, To any Attent Conſiderer of that Apoſtles diſcourſe, It will be found; He does not diſcourſe of Faith, and Works, as Two diſtinct compleat things, but as Two parts of one, and the ſame Thing compleat; viz. A compleat Faith; As if we diſcourſe of the Body, and Spirit of a Man; It is not a diſcouſe of Two compleat Beings, but of that one compleat Being, Man, compounded of Body, and of Spirit: Of this we may find Great proof in many Expreſſions, and in the laſt verſe, the Key of All; As the Body without the Spirit is dead, ſo Faith without Works is dead alſo. James 2. laſt.
Now in Faith, there is the outward Profeſſion, or, as we call it, Confeſſion of Faith, which the Apoſtle Intimates in thoſe words; Thou believeſt, There is one God, with which Article Confeſſions of Faith generally begin; and this Confeſſion, tho' the Body of Faith only, the Apoſtle calls Faith, as we Vulgarly ſpeaking, call the Body oftneſt, the Man: But then there is the foreign, as the Apoſtle Paul calls it, the Work of Faith with Power, 2 Theſ. 1.11. or as the Apoſtle James ſpeaks the foreign, the works, viz. of Faith; With which Faith, Thoſe Works of Faith are to be cloſe connected, and underſtood only of Faiths own Works. And the difference between foreign Work in the Apoſtle Paul, and foreign Works in the Apoſtle James, makes no more difference, then foreign Works and foreign Work in the Apoſtle Paul himſelf, Rom. 11.6. in another caſe.
Now this Work of Faith with Power is ſuch, that when the whole Reſult ſhall be ſeen in the High Operation of True Faith, in relation to Juſtification, Sanctification, and Glorification; It will be ſeen to the Admirable Glory of God in Chriſt, in his Saints, and of their Glory in Him; for the Holineſs, Wiſdom, and yet infinite Grace of all, to the Admiration of All Angels and Saints, and Confuſion of Devils and wicked Men, as v. 10. and 12. compar'd, make out.
Now theſe Two, the Confeſſion of Faith, and the Work of Faith are, as I may call it, Hypoſtatically, or as it were Perſonally united; Confeſſion the Body; Work and Power, or Works the Spirit; And when they are thus united, The Confeſſion Works with that Operation of Faith, or Vis Effectrix, that Spirit of Faith, as the Body works with the Mind, or the inſtrument with the Work-man, and thereby the Confeſſion of Faith is perfected into a compleat Faith, by being thus united with the Works of Faith.
Now to ſhew This was the Apoſtles meaning; He does not inſtance in the Works of a Holy, Regular Converſation according to the Moral Law, but in Two Solitary, Single, Eminent, and Extraordinary Acts of Abraham, and Rahab; and ſuch, as the general Face of the Moral Law would rather Condemn, then Juſtifie upon.
But as the Firſt, and Specific Act of Juſtifying Faith, is Apprehending the Righteouſneſs of Chriſt, for whieh it is firſt Apprehended of Chriſt, and ſo Juſtifies by this Righteouſneſs of Chriſt, Apprehended by this Operation. From which Operation of Apprehending Christ, if the Confeſſion be divided, it cannot Juſtifie, becauſe it miſſes the Righteouſneſs of Christ.
Even ſo the Apoſtle Inſtances in Acts of Abraham, and Rahab's Faith, that were nearly Related to Chriſt, and as it were a Mirrour of Chriſt Apprehended, viz. Abraham's offering Iſaac, ſo Great a Type of the Sacrifice of Christ; and Rahab's Receiving the People of the Promiſed Meſſiah, under whom ſhe deſir'd ſhelter from the common Wrath, coming on her Own People; So that Thread of Typical Scarlet, Purifying Sin was given her as a Type of the Blood of Christ.
Now the occaſion of all this diſcourſe Appears to be, to make good, that the True Faith of the Lord Jeſus Chriſt, the Lord of Glory, that hath that Firſt work of Seeing, and Receiving Him ſo eſſential to it, hath ſuch a ſight of him, and of his Glory, that it puts Glory on the meaneſt Chriſtians, ſo that Chriſt in them is highly Precious, though without the Worlds Trappings of Glory, becauſe of Chriſt in them, whieh Faith ſeeing Chriſt hath always in its Eye. c. 2. v. 1. &c.
But if any One think this Explication too narrow, though I am much perſwaded, deep Conſideration will be ſatisfied; and the rather, becauſe the Trembling of the Devils Confeſſionary Faith of God, that hath no operation into the Mediator is oppos'd to the Reſt, a Juſtifying Faith in Chriſt gives. Yet if any One think it too narrow, He may enlarge it by conſidering, that from the Righteouſneſs of Chriſt in his Death, and Reſurrection, Juſtification, and Sanctification Flow as in an Hypoſtolick Ʋnion; So the Faith that receives the one, Receives the other: and That Faith which hath that Specific Operation of Receiving Chriſt, By that Operation, it hath Receiv'd therein, can in All other Things Act like it ſelf; and as it Receives the Righteouſneſs of Chriſt, ſo it Receives the Image of it, in which All Good Works lye Treaſur'd. Epheſ. 2.10. But ſeeing the Apoſtle Paul hath once ſo Fully, and Expreſly Aſſerted to Faith, that it Juſtifies in Receiving Chriſt, and the Abundance of Grace, and the Gift of Righteouſneſs from Him; It can never be diſmounted from that dignity, but whatever is ſaid to Juſtifie, muſt be ſo Perſonally united with Faith, Receiving Chriſts Righteouſneſs, as to Juſtifie only, as it is ſo united to Faith, and Faith to Chriſt. For as Infinite Righteouſneſs can have no Additions of any other Righteouſneſs; So there can be nothing added to Believing in it, but what muſt fall into the Eſſence of Believing or Receiving, in this point of Juſtification: For elſe ſomething muſt be added to the Righteouſneſs it ſelf, which cannot be, if it be, an Infinite Righteouſneſs, without a Contradiction. And even this Faith can not be Rais'd out of our ſelves, but is from the Beams of that Righteouſneſs ſhining about the Heart, the Spirit Strengthning the Inner Man, and drawing it to Chriſt, that he may dwell in it.
I come then to the Concluſive point, the Reconciling Dr. Criſps's Sermons with Mr. Baxter; In order to which, I make theſe obſervations.
1. God gives to the Variety of his Servants a diverſified poiz of Spirit; In ſome it comes neareſt to the Sons of Thunder; In others to the Sons of Oyl, or Conſolation. Thus the Apoſtle James in his Epiſtle, is as a Son of Thunder; the Apoſtle Paul in the Doctrine of Free Grace, as a Son of Conſolation; But in both theſe Two Breathed One, and the ſame Spirit, Dividing to each, as it pleaſed Him: And ſo I doubt not in theſe Two Eminent Miniſters of Chriſt; The ſame Spirit hath wrought, wherein their way of Preaching or Writing ſeems to differ moſt, abating to each Humane Infirmity, and not Attributing to either the Infallible Spirit, that Guided the Writers of Scripture in their writing.
2. I obſerve in Scripture, the Spirit often in the Point it is upon, moves ſtrait forward, and in a Stream like a Torrent, and takes notice of nothing, to hinder, but hath in due place Ballanc'd every Truth, one with another.
Thus the Apoſtle Paul moves on in the Doctrine of Juſtification of the ungodly by Faith in Chriſt without Works, Rom. c. 3. c. 4. c. 5. and then c. 6. conſiders, and Fore-prizes the bad conſequences that may be drawn from it.
The Apoſtle James dictated to by the ſame Spirit, even derides a Confeſſion of Faith, that hath not Works, that is, an effective Power of doing Things like it ſelf, as utterly Impotent, to Juſtifie or Save, becauſe it Receiving none of the mighty Influences of the Righteouſneſs of Chriſt, it is thence Evident, it hath not Receiv'd that Righteouſneſs it ſelf; And herein the Spirit in the Apoſtle James runs ſo high, as to offer a ſeeming Contradiction to it ſelf in the Apoſtle Paul, and Leaves to the Searchers of Scripture to find the True Key of the Intrepretation.
But herein was no Cauſe to either Apoſtle to be offended one with Another, or for the Readers of either to be offended with either of them, but they are to lay both together, and thereby to deduce the whole Scripture Truth.
In the very ſame matter, though not with ſo high a Deference to either of theſe Two Miniſters of Jeſus Chriſt; All which, They both have ſpoken according to the Truth of Chriſt, is to be laid together; and neither part to be conſider'd principally, as from them, but as from one and the ſame Spirit, Guiding both in each part of Truth, according to his word, and the Diſpenſation committed to each of them; One ſingly, and Solely exalting the Righteouſneſs of Jeſus Chriſt, as our whole Foundation, and Comfort, and in Caſes of Great difficulty, and darkneſs to be Reſted upon alone; and yet always implying, and many times Expreſſing, and never contradicting that this Righteouſneſs of Chriſt Flows out with all Holineſs; The other more inſiſting upon the Righteouſneſs of Chriſt in its Impreſs of Mortification, by Conformity to his Death, and of Sanctification by the Power of his Reſurrection; The one moſt neceſſary, when Conſcience hath to do with God; The other neceſſary in the Courſe of a Chriſtian Converſation.
But it muſt be Acknowledg'd, the Increated Righteouſneſs of Chriſt being infinite, and all Inherent Righteouſneſs conſider'd as ours, and diſtinct from Chriſt's, from which yet it can never be ſeparated, being Created; and not only ſo, but very Scanty, and imperfect; the Righteouſneſs of Chriſt is moſt Radical, and the Standard, by which all Inherent Righteouſneſs muſt in the diſcourſe of it be Bounded; and wherever the Righteouſneſs of Chriſt is Receiv'd, Holineſs infallibly follows; whereas a ſeemingly good Converſation often miſſes that Root; But far be it to ſuppoſe, Mr. Baxer in all his diſcourſes, preſſing Mortification, and Holineſs hath not ſo Learnt, and ſo taught, as the Truth is in Jeſus, that His Righteouſneſs is our alone Juſtification.
But I am much perſwaded, Dr. Criſp was rais'd up on purpoſe by God to Break that Box of Spikenard, that ſent out ſo High, and Sweet a ſavour of Christ; And I do not perceive, He attain'd that Height of his Miniſtery, till the latter end of it; ſo I Collect from the Additional Sermons, which are not of ſo Rich a Savour of thoſe Good Oyntments; And ſpeedily after, He attained that Height, God Took Him, even early out of the World: For but a little of ſo Great a Cordial God Allotted the World; And if any ſay, why did not Dr. Criſp Ballance that Doctrine of Chriſt, with the Treaty of other Scriptures, preſſing Holineſs, it may very well be Anſwer'd; The Preaching of Chriſt was his peculiar Miniſterial Lot, and Talent, Aſſign'd him by God, as in the fore-nam'd differences of Holy Writers. And He is not to be conſider'd as alone in the Hand of Chriſt, or as a ſingle Star, but with all the other Stars, by whom the Holy Spirit hath Abundantly written, what may Ballance his preaching of Chriſt ſo ſingly, and wholly; For tho' He, and They are ſeveral Men to us, and their preaching ſeveral; yet They are All Stars together in the Hand of Chriſt, and the Truth taken together one; Though the Truth He preach'd was certainly of the Higheſt Orb, and it ſhall be Remembred to his Honour, when the Everlaſting Goſpel is Preach'd.
For I am much perſwaded, as the Preaching theſe Sermons was before a notable Breaking out of Goſpel Light, and Truth, and a Dawn of the Kingdom of Christ in his Redemption; Not concerning my ſelf in the civil differences of that Time, nor the miſcarriges of wild opinions; So I cannot but hope, The Reprinting of theſe Sermons is order'd by Providence, as a Fore-Running of a much Clearer opening of that Kingdom of Redemption, in preparation whereunto, the Song of Redemption ſhall be, as it were, a New Song ſet to a Higher Elah; even when the Fourty Two Months of the Apoſtaſie, that now clouds it, ſhall come to an end.
Let us then in Concluſion of the Matter magnifie the Miniſtry of the Righteouſneſs of our Lord Jeſus, as Excelling in Glory, 2 Cor. 3.9. Great was the Miniſtery, that gave us his Great Sermon in the Mount, his other moſt Powerful Sermons, as the Voice of Thunder; and that Prayer of the Kingdom, we ſtyle the Lord's Prayer, together with many High Emanations of the Spirit upon Him, to Preach the Jubilee of the Lord; But the Beloved Diſciple gave us the more conſtant ſtill Voice of his moſt Evangelical diſcourſes, and his Mediatory Prayer, ſpreading it ſelf over All. John 17.
Great was the Miniſtery of the Apoſtle James, who when He Appear'd, as a Son of Thunder againſt a Liveleſs Confeſſion of Faith, as a Dead Body; yet ſo gives the Working Spirit of Faith, that He dares not deſcribe it, as in the Appearance of Works of the Moral Law, leaſt he ſhould eſtabliſh Works contrary to the Spirit in the Apoſtle Paul; but in the Acts of Obedience, as Extraordinary to the Moral Law, as Imputation of the Righteouſneſs of Another to us is to it; Nor in a whole Converſation of Evangelical Obedience, leaſt He ſhould ſeem to ſet up that in the place of the Works of the Law, but in ſingle Acts; and thoſe Acts looking to Chriſt; Abraham ſeeing, and Rejoicing in Chriſts day in Iſaac; Rahab looking on the Brazen Serpent, and not Periſhing with them that Believed not, Heb. 11.31. and ſhewing in A…l, He did but Explorate by Works like it ſelf, for a Faith Reaching Chriſt in that Fundamental Operation of it, as the Immanent Spirit of it;*The Scripture was Fulfill'd, which ſaid long before Abraham believ'd, &c. And It was Imputed, &c. James 2.23. and therefore chooſes the Operation of Abraham's Faith, that God ſtay'd, er'e it became a Full Tranſient Act, or paſs'd into Full Work; that He might no way injure Infinite Righteouſneſs: And yet He, who as the Chief of Forgiven Sinners, Lov'd moſt, Publiſh'd Free Grace more Abundantly, then They All; Yet not He, but the Grace of God with Him; Let us therefore learn with Him to Know nothing, but Chriſt, and Him Crucified; Till in Robes waſh'd in his Blood, we ſing that, as it were new Song of Redemption, as Kings, and Priests to the Father on the Throne, and to the Lamb, to whom be Glory for Ever and Ever, Amen.
FINIS.
Books ſold by William Marſhal at the Bible in Newgate-ſtreet.
THE Works of Dr. Criſp, compleat in 52 Sermons, ſome never before printed.
Many Works of Dr. Owen; Of the nature of a Goſpel Church and its Government, in Anſwer to the Ʋnreaſonableneſs of Separation; Of the State of Proteſtant Religion, lately publiſh'd.
The Catechiſm of the Kingdom of our Lord Jeſus Chriſt in the 1000 Years. By the Author of this Conciliatory Judgment▪ newly printed.
End of the text · Thomas Beverley, A Conciliatory Judgment Concerning Crisps Sermons (1690)