Glimpses of Christian History Presents Pastwords #9: Exposition of Theology by Richard Baxter ©2007

BAXTER, RICHARD. 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, and their arbitrary Notions for necessary Sacred Truths, deceived and deceiving by Ambiguous unexplained Words, have long been the Shame of the Christian Religion. A Scandal and hardning to unbelievers... [5 lines] In Three Books. I. Pacifying Principles, about Gods Decrees, Fore-Knowledge, Providence, Operations, Redemption, Grace, Mans Power, Free-will, Justification, Merits, Certainty of Salvation, Perserverance, &c. II. A Pacifying Praxis or Dialogue, about the Five Articles, Justification, &c. Proving that men here contend almost only about Ambiguous words, and unreveraled things. III. Pacifying Disputations against some Real Errors which hinder Reconciliation, viz. About Physical Predetermination, Original Sin, the extent of Redemption, Sufficient Grace, Imputation of Righteousness, &c. Written chiefly for Posterity, when sad Experience hath taught men to hate Theological Logical Wars, and to love, and seek, and call for Peace (Ex Bello Pax.) [At head of title:] Richard Baxter’s. London, Printed by Robert White, for Nevill Simmons at the Princes Arms in St Pauls Church-yard. MDCLXXV [1675] Folio. (Richard Baxter's elaborate exposition of his theology, First Edition, London, 1675)

Richard Baxter (1615-1691) "One of the greatest English theologians." "One of the most voluminous of English authors, and one of the best." – Schaff-Herzog, II:15. He was a leader on the Non-conformist side in the Savoy Conference. He left the Church of England 3 days before the Act of Uniformity was passed. His theology which modified the Calvinism of Baxter's day somewhat, made him unpopular with his contemporaries and caused a split among the Dissenters of the eighteenth century. "As summarized by Thomas W. Jenkyn, it differed from the Calvinism of Baxter's day on four Points: (1) The atonement of Christ did not consist in his suffering the identical but the equivalent punishment (i.e., one which would have the same effect in moral government) as that deserved by mankind because of offended law. Christ died for sins, not persons... (2) The elect were a certain fixed number determined by the decree without any reference to their faith as the ground of their election, which decree contemplates no reprobation but rather the redemption of all who will accept Christ as their Saviour. (3) What is imputed to the sinner in the work of justification is not the righteousness of Christ but the faith of the sinner himself in the righteousness of Christ. (4) Every sinner has a distinct agency of his own to exert in the process of his conversion. The Baxterian theory, with modifications, was adopted by many later Presbyterians and Congregationalists in England, Scotland, and America (Isaac Watts, Philip Doddridge, and many others)." –New Schaff-Herzog Ency. Rel. Knowl. II:15-16.

nd now looking daily in this posture, when God calleth me hence, (summoned by an incurable Disease to hasten all that ever I will do in this World,) being uncapable of prevailing with the present Church disturbers, I do apply my self to posterity, leaving them the sad warning of their Ancestors distractions, as a Pillar of Salt, and acquainting them what I have found to be the cause of our Calamities, and therein they will find the Cure themselves." II. I Have oft taken the boldness (constrainedly) to say, that I doubt not but the Contentions of the Clergie have done far more hurt to the Christian World, than the most bloody Wars of Princes. And I must reduce the Causes to these three Heads:

I. The abuse of POWER, II. Of WISDOM, III. Of GOODNESS; or of the Names of these: the three great Principles of Humanity.

That is, I By Clergie TYRANNY, II. By OPINIONISTS or Dogmatists, III. By SUPERSTITION and HYPOCRISIE, or PRACTICAL BLIND ZEAL.

But among all these forts, selfish PRIDE, IGNORANCE and UNCHARITABLENESS or want of LOVE are the great effectual Causes. And departing from CHRISTIAN SIMPLICITY, in Doctrine, Worship, Church-government, and Conversation, is the grand instrumental means of most of our Schisms, Distractions and Calamities.

II. The Second Rank of Church-disturbers are DOGMATISTS or men that profess exceeding zeal for ORTHODOX Opinions, or Theological Knowledge. And thus three instances tell us of the Cause of our Calamities,

1. That of Gnostick and Heretical persons, who account every new Conceit of theirs, to be worthy the propagating, even at the rate of Theological Wars and Church Confusions; and cry out [Buy the Truth, and sell it not], when it is some error of their own, or some unprofitable or unneccessary notion.
2. The case of the Romanists (to say nothing of all the old contentious Bishops and Councils, and the controversies about Persona and Hypostasis; and about many words and forms of Speech). What do the Roman Councils for many hundred years last, but on pretence of preserving the faith uncorrupted, multiply divisions and new Articles of faith (quoad nos)? And while they cry down most of Christs Church as Heretical or greatly erroneous, they have run themselves into the grossest errors almost that humane nature is capable of, (even to the making it necessary to salvation, to deny our own and all the sound mens senses in the World in the case of Transubstantiation).
3. The case of the Schoolmen, and such other Disputing Militant Theologues: who have spun out the Doctrine of Christianity into so many Spider Webs; and filled the World with so many Volumes of Controversies, as are so many Engines of contention, hatred and division: And I would our Protestant Churches, Lutherans and Calvinists, had not too great a number of such men, as are far short of the Schoolmens subtilty, but much exceed them in the enviousness of their zeal, and the bitterness and revilings of their disputes, more openly serving the Prince of hatred against the Cause of Love and Peace. O how many famous Disputers, in Schools, Pulpit and Press, do little know what Spirit they are of, and what reward they must expect of Christ, for making odious his Servants, destroying Love, and dividing his Kingdom? How many such have their renown as little to their true comfort, as Alexander and Caesars for their bloody Wars?

But how cometh this Dogmatical Zeal so to prevail? Consider,

1. Nature it self is Delighted in Knowing much: Else Satan had not made it Eves temptation. Without Grace, even Theological Speculations may be very pleasing to mens minds. Morality and Holiness principally seated in the Will.
2. Satan hath here a far fairer bait, than worldly Wealth and Pleasures and Honours, to tempt men, and steal away their hearts, from that Love and Practice which is Holiness indeed. All men are bound to Love Gods Word, and his Truth must be precious to us all: and now it is easie for the hypocritical Dogmatist to take up here, and make himself a Religion of Zeal for those opinions, which he entitleth God to. And O that I could speak this loud enough to awaken the Learned World of Disputers, to so much jealousie of their own hearts, as is necessary to their own safety, as well as to the Churches peace! This thing called Orthodoxness, Truth and Right-believeing (precious in it self, if it be what it is called,) is made by Satan an ordinary means to deceive Learned men, and keep them from a holy and heavenly mind and life, when grosser cheats would be less effectual: Theologie is valued by many as the Mathematicks are, as a pleasant sort of knowledge; and by others as the Jews were zealous of their Law, by a formal fort of Religiousness; one fort being zealous for their Opinions, and another for their Ceremonies from the like principle of formality.
3. Yet Nature that would know much, is dull and slothful, and loth to be at that great and long study and labour necessary to obtain it.
4. And it is but few that are born with a quick natural capacity.
5. And it is not the most that have the happiness of very wise, experienced and throughly Learned Teachers: but most are instructed by half witted men. And young persons know not how to choose the best for themselves, nor their Parents neither ordinarily.
6. Ease and Interest, or the Veneration of certain persons, maketh men fall in with those Opinions that are in best esteem in the places where they live, and among the persons whom they most value.
7. Reason is mans noble faculty, and therefore that which man is aptest to be Proud of: And though few have much knowledge and wisdom, almost all would be thought to have it, and are too proud to endure to be accounted ignorant or erroneous.
8. The Dignity of the Pastoral Office, and Academical Degrees, maketh men think that the Honour of knowledge is their due, and necessary to their work. And therefore they will expect and claim it that deserve it not: