A26883:4428
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.
Lib. But a Form of the same words is but formality.
P. Hath God forbid us to use the same? Are Children and ignorant people fit to understand the mysteries of God, if you speak them every time in new or other words? or can they so remember them? And when the use of words is to signify Things, and the Matter is one and the same (for we have but one God, and Christ, and Gospel) what wild work will you make of it, if you speak the same things every time in other words? Are all those words equally fit to signify the same Things? Certainly some particular words are more fitted to each matter than other: And should not the fittest be most used? Doth not Christ deliver us a form of Baptism, and a form of the administration of his last Supper, and a form of Prayer? Are there not forms prescribed in Gods Word, of the Priests Benediction, and what the people shall say when they offer Sacrifice? Are not all the Psalms forms of Prayer and Praise (and were indeed the Liturgy of the Jews)? Doth not Joel put a form of prayer into the mouths of Penitents? Doth not Paul teach us to use Psalms and Hymns and Spiritual Songs, singing and making melody in our hearts to the Lord? Eph. 5. 19. Doubtless it is not only Davids Psalms that are meant by these three words; but Hymns and Songs fitted to Gospel Worship: And if you would have none of them premeditated, nor be twice the same words, you would soon make your self ridiculous to the world. If you say that this Precept was for them that could do so being filled with the Spirit, I answer, 1. It's true that they had their extraordinary endowments, which made a difference in the manner (as also in Praying and Preaching): But shall we dream that therefore the same duties belong not to us to be performed in the best manner that we can? 2. A man may from the Spirit pour out his soul to God in forms of Prayer and Praise, though the words were premeditated. In a word, if you would have all forms of Creeds, Prayer, Praise and administration of Sacraments, and Catechisms cast away, you are an enemy to Gods true Worship, and the safety and edification of the Church, yea, you must cast away all the Scriptures, which are Gods form of instruction, recorded for the Churches use to the end of the World. ⟨p. 260⟩Quest. 6. But I further ask you, May we not persuade bad men to examine themselves, and to find, know and confess that they are bad and ungodly? and to lament it?
P. Hath God forbid us to use the same? Are Children and ignorant people fit to understand the mysteries of God, if you speak them every time in new or other words? or can they so remember them? And when the use of words is to signifie Things, and the Matter is one and the same (for we have but one God, and Christ, and Gospel) what wild work will you make of it, if you speak the same things every time in other words? Are all those words equally fit to signifie the same Things? Certainly some particular words are more fitted to each matter than other: And should not the fittest be most used? Doth not Christ deliver us a form of Baptism, and a form of the administration of his last Supper, and a form of Prayer? Are there not forms prescribed in Gods Word, of the Priests Benediction, and what the people shall say when they offer Sacrifice? Are not all the Psalms forms of Prayer and Praise (and were indeed the Liturgie of the Jews)? Doth not Joel put a form of prayer into the mouths of Penitents? Doth not Paul teach us to use Psalms and Hymns and Spiritual Songs, singing and making melody in our hearts to the Lord? Eph. 5. 19. Doubtless it is not only Davids Psalms that are meant by these three words; but Hymns and Songs fitted to Gospel Worship: And if you would have none of them premeditated, nor be twice the same words, you would soon make your self ridiculous to the world. If you say that this Precept was for them that could do so being filled with the Spirit, I answer, 1. It's true that they had their extraordinary endowments, which made a difference in the manner (as also in Praying and Preaching): But shall we dream that therefore the same duties belong not to us to be performed in the best manner that we can? 2. A man may from the Spirit pour out his soul to God in forms of Prayer and Praise, though the words were premeditated. In a word, if you would have all forms of Creeds, Prayer, Praise and administration of Sacraments, and Catechisms cast away, you are an enemy to Gods true Worship, and the safety and edification of the Church, yea, you must cast away all the Scriptures, which are Gods form of instruction, recorded for the Churches use to the end of the World. ⟨p. 260⟩Quest. 6. But I further ask you, May we not perswade bad men to examine themselves, and to find, know and confess that they are bad and ungodly? and to lament it?
Lib. Yes, that cannot be denied.
Lib. Yes, that cannot be denyed.
P. Quest. 7. And may we not persuade them to believe that there is a God, and that the Scripture is his Word, and true? and that Christ is the Messiah?
P. Quest. 7. And may we not perswade them to believe that there is a God, and that the Scripture is his Word, and true? and that Christ is the Messias?
Lib. Yes; the Devils believe all this.
P. Quest. 8. And may we not exhort them to Repent, and Turn to God, and so to believe in Christ as to receive him, and give up themselves unto him?
Lib. Yes, you may exhort them: but they cannot do it of themselves.
P. Must we exhort them to nothing but what they can do of themselves? Quest. 9. Is not Exhortation Gods means to bring them to Repentance and Faith in Christ?
Lib. Yes; I deny none of this; But that which you abuse men by, 1. Is bidding the ungodly pray, when the prayers of the wicked are abominable to God. And 2. In that you do not first call them to believe and come to Christ, before they do any other duty.
P. 1. You granted me before that hearing and considering and searching the Scripture, and other things named, are to be done before Believing in Christ, by those that are yet unbelievers. He that believeth that there is a God, must behave himself accordingly in obeying God. 2. Men that believe in Christ but by Assent, that he is truly the Christ, and the Gospel true, and that there is a life to come, surely, if they love themselves, must do somewhat in order to a fuller Justifying Belief. 3. And are you so much against the very Law of Nature, worse than the Seamen that bid Jonah call upon his God, worse than the Ninevites, and than almost all mankind, as that you would have no men pray but godly men? Did not Peter bid Simon Magus repent and pray, Acts 8. And doth not God command the wicked, Isa. 55. to seek the Lord while he may be found, and call upon him while he is near? Should no graceless man ask Wisdom of God, who giveth liberally to all men, and upbraideth not, James 1. and giveth his Spirit to them that ask it? Must they not pray for Grace, Faith and Repentance, that want them? 4. But yet let me remember you, that we use not to exhort men to draw nigh to God with the lips alone; nor to pray without Desire. For Praying is but Desiring, and presenting that Desire to God. And when we bid men pray for Grace, we bid them desire it. And so bid them Repent and Pray, Believe and Pray; for Praying is a Returning act; And if we may not call them to pray, we may not call them to Turn to God. Mr. Eliot in New England teacheth the Indians another lesson, whose great work is to call them to pray, and the title that his Converts have, is the Praying Indians.
P. 1. You granted me before that hearing and considering and searching the Scripture, and other things named, are to be done before Believing in Christ, by those that are yet unbelievers. He that believeth that there is a God, must behave himself accordingly in obeying God. 2. Men that believe in Christ but by Assent, that he is truly the Christ, and the Gospel true, and that there is a life to come, surely, if they love themselves, must do somewhat in order to a fuller Justifying Belief. 3. And are you so much against the very Law of Nature, worse than the Seamen that bid Jonas call upon his God, worse than the Ninevites, and than almost all mankind, as that you would have no men pray but godly men? Did not Peter bid Simon Magus repent and pray,
Lib. But without faith it is impossible to please God, or do any thing which is not abominable to him.
P. 1. But it is not impossible for one to have a common and temporary faith, and another a saving faith. 2. And one that believeth that God is, and that he is the rewarder of them that diligently seek him, and this not savingly, may yet less displease God, and be less abominable than he was before without it: and also may do something that tendeth as a means, to that Faith by which he may please him. 1. A total unbeliever, and a wicked man as wicked, whose prayers are animated with wicked principles and ends, utterly displeaseth God, and his prayers and all such actions are abominable. ⟨p. 261⟩2. A convinced wicked man that doth somewhat from self-love for his own salvation, and specially one that is not far from the Kingdom of God, in the use of common grace, is less abominable, and pleaseth God secundum quid, or less displeaseth him, or seeketh that grace with which he may please him: And Christ is said to love such a man; Mark 10. 21. 3. But only the true Penitent believer so pleaseth him as to be an Adopted heir of life.
P. XII. I Will spend no more time with you on this, than briefly to open your error, and then to tell you what we hold as certain truth.
I. It is your gross Error to oppose Evidences to the Witness of the Spirit; for in the principal respect they are the same: as you may find by studying these Texts well: Rom. 8. 5, 6, 7, 8, 9, 10, 11, 12, 13, 16, 23. 1 Cor. 6. 17. & 12. 4, 12, 13. 2 Cor. 3. 3. & 4. 13. & 12. 18. Gal. 4. 6. & 5. 5, 16, 17, 18, 25. 2 Tim. 1. 7. John 3. 3, 5, 6. Eph. 1. 18. & 2. 18, 22. & 4. 3, 4, 16, 23. & 5. 9, 18. 2 Thess. 2. 13. 1 Pet. 1. 2, 22. 1 John 3. 24. & 4. 13. Zech. 12. 10. Rom. 7. 6.
Our having the Spirit, and our being sanctified by the Spirit, are the Witness, Seal, Pledge, Earnest, and First Fruits, and the Evidence of our Adoption and Right to life. It is not chiefly An inward voice or persuasion that we are Gods Children, that is the Witness.
Our having the Spirit, and our being sanctified by the Spirit, are the Witness, Seal, Pledge, Earnest, and First Fruits, and the Evidence of our Adoption and Right to life. It is not chiefly An inward voice or perswasion that we are Gods Children, that is the Witness.
