Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who,…Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who,…

CHAP. XIII. Of the Witness of the Spirit, and Evidences of Justification.

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. Ezek. 11. 19. & 18. 31. & 36. 26. Eph. 1. 13, &c.

But II. As a mans Rational soul doth witness that he is a Man, so the Spirit of holiness witnesseth that we are Christians; and adopted 1. Constitutively, making us such. 2. And thereby differencing us from all that are not such. 3. And then helping us to discern that we are such: As the Reasonable soul perceiveth it self. 4. And helping us to exercise our Grace that it may be the more discernible. 5. And lastly, Comforting us by such Exercise and discerning: As Life and the Intellectual Nature are pleasing to themselves.

But II. As a mans Rational soul doth witness that he is a Man, so the Spirit of holiness witnesseth that we are Christians; and adopted 1. Constitutively, making us such. 2. And thereby differencing us from all that are not such. 3. And then helping us to discern that we are such: As the Reasonable soul perceiveth it self. 4. And helping us to exercise our Grace that it may be the more discernable. 5. And lastly, Comforting us by such Exercise and discerning: As Life and the Intellectual Nature are pleasing to themselves.

The Conclusion.

P. And now Saul what think you of the Cavils that have puzzled and troubled you? Have you heard any thing that should change your mind?

P. ANd now Saul what think you of the Cavils that have puzled and troubled you? Have you heard any thing that should change your mind?

S. I have heard that from you that confirmeth and satisfieth me: But I have heard that from L. which grieveth my very soul, 1. To think what temptations and perplexing trials poor ignorant Religious people are assaulted by, and how hard a thing it must needs be for such to escape deceit and sin, and great distractions. 2. To think in how sad a condition the Church of God is, that besides what they suffer from men ⟨p. 262⟩of Violence, and the flatteries of the World, must be thus troubled and ensnared by men of high professions of Religion, and even drawn to corrupt the Word of God, and almost to preach another Gospel. 3. And that ever men of such professions should be guilty of so much evil: We to the World because of offences, and woe to them by whom they come.

S. I have heard that from you that confirmeth and satisfieth me: But I have heard that from L. which grieveth my very soul, 1. To think what temptations and perplexing tryals poor ignorant Religious people are assaulted by, and how hard a thing it must needs be for such to escape deceit and sin, and great distractions. 2. To think in how sad a condition the Church of God is, that besides what they suffer from men ⟨p. 262⟩of Violence, and the flatteries of the World, must be thus troubled and ensnared by men of high professions of Religion, and even drawn to corrupt the Word of God, and almost to preach another Gospel. 3. And that ever men of such professions should be guilty of so much evil: We to the World because of offences, and wo to them by whom they come.

P. Alas! it is no new thing: Do you not remember that Paul had such and worse to deal with. Read Gal. 1. & 3 & 4. Read Rev. 2. & 3. Jude, & 2 Pet. 2. & James 2. & 3. & Acts 15, &c. and you will see, that even those purest times when they had Apostolical Gifts and Authority to restrain and settle them, were yet thus tried and troubled by men of high pretensions, so that Paul wisheth that they were cut off that trouble them; and Christ proclaimeth the hatred of his soul against the Doctrine of the Nicolaitans; and Paul tells the Corinthians, that Heresies must be among them, that those which are approved may be manifested among them; and the Ephesians, Acts 20. 30. that of their own selves should men arise, speaking perverse things, to draw away Disciples after them. And ever since in all Ages to this day, the Church hath been as Christ on the Cross, between two Thieves, between the Tyrannical and the Superstitious Heretical dividing sort of professed Christians. But hold fast plain primitive SIMPLICITY and serious PRACTICE of a sober, righteous, godly and peaceable life, and you will get safe through all such snares.

P. Alas! it is no new thing: Do you not remember that Paul had such and worse to deal with. Read Gal. 1. & 3 & 4. Read Rev. 2. & 3. Jude, & 2 Pet. 2. & James 2. & 3. & Acts 15, &c. and you will see, that even those purest times when they had Apostolical Gifts and Authority to restrain and settle them, were yet thus tryed and troubled by men of high pretensions, so that Paul wisheth that they were cut off that trouble them; and Christ proclaimeth the hatred of his soul against the Doctrine of the Nicolaitans; and Paul tells the Corinthians, that Heresies must be among them, that those which are approved may be manifested among them; and the Ephesians,

The Twelfth Days CONFERENCE. L. A Lutheran: R. A Reconciler.

The Twelfth Dayes CONFERENCE. L. A Lutheran: R. A Reconciler.

Whether the Difference between Papists, Arminians, Lutherans and Calvinists about Mans Merits, be as Great as many think it?

L. I Am greatly scandalized by a Sermon that you lately preached in London, in which you said (as many good people assure me) that the difference between the Protestants and the Papists was little more than in mere words: The City ringeth of it, and it is a common scandal, and offence.

L. I Am greatly scandalized by a Sermon that you lately preached in London, in which you said (as many good people assure me) that the difference between the Protestants and the Papists was little more than in meer words: The City ringeth of it, and it is a common scandal, and offence.

R. Seeing you heard it not, you are unfit to receive satisfaction about it, save only by telling you that the Report is false, and that which I said of some particular Controversies only, they feign to be spoken of all, or most, or others: But of this when you bring one that heard it, I will give you a further account.

R. Seeing you heard it not, you are unfit to receive satisfaction about it, save only by telling you that the Report is false, and that which I said of some particular Controversies only, they seign to be spoken of all, or most, or others: But of this when you bring one that heard it, I will give you a further account.

L. However I perceive by your words and writings, that you extenuate our difference about Mans Merits: And what is there that we more differ from the Papists about, than Merits; and from the Arminians, than their placing our Righteousness in our own Believing and Repenting? Is there any thing that more evacuateth the Righteousness of Christ? and destroyeth the honour of free grace, and justly entitleth them to the name of Antichristian?

R. Forget not that before I further discourse with you, I premise, that I speak not a word to justify or excuse the Papists in general, or any one of them in particular, for any unsound word about this subject, nor to abate your just dislike of any of their errors: And before we proceed, I desire your promise that you will hear and speak with as little partiality, passion, and unrighteousness as you can, (for to lay by all, I cannot expect,) and that you will be true to what evidence of truth shall appear to you.

R. Forget not that before I further discourse with you, I premise, that I speak not a word to justifie or excuse the Papists in general, or any one of them in particular, for any unsound word about this subject, nor to abate your just dislike of any of their errors: And before we proceed, I desire your promise that you will hear and speak with as little partiality, passion, and unrighteousness as you can, (for to lay by all, I cannot expect,) and that you will be true to what evidence of truth shall appear to you.

L. Do you think that I love not Truth and Sobriety? Why do you so suspect me?