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,…

Being under these apprehensions, when the Wars began, though the Cause it self lay in Civil Controversies, between King and Parliament, yet the thoughts that the Church and Godliness it self was deeply in danger by Persecution and Arminianism, did much more to bias me to the Parliaments side, than the Civil interest (which at the heart I little regarded): At last (after two years abode in a quiet Garrison) upon the Invitation of some Orthodox Commanders in Fairfax's Army, and by the Mission of an Assembly of Divines, I went (after Naseby Fight) into that Army as the profest Antagonist of the Sectaries and Innovators, who we all then (too late) saw designed those changes in the Church and State which they after made. I there met with some Arminians, and more Antinomians: These printed and preached as the Doctrine of Free Grace, that all men must presently believe that they are Elect and Justified, and that Christ Repented and Believed for them (as Saltmarsh writeth). I had a little before engaged my self as a Disputer against Universal Redemption, ⟨image 7⟩against two ancient Ministers in Coventry (Mr. Cradock and Mr. Diamond) that were for it. But these new notions called me to new thoughts: which clearly showed me the difference between Christs part and Mans, the Covenant of Innocency with its required Righteousness, and the Covenant of Grace with its required and imputed righteousness: I had never read one Socinian, nor much of any Arminians; but I laid by prejudice, and I went to the Scripture, where its whole current, but especially Matth. 25. did quickly satisfy me in the Doctrine of Justification: and I remembered two or three things in Dr. Twice (whom I most esteemed) which inclined me to moderation in the five Articles: 1. That he every where professeth, that Christ so far dyed for all, as to purchase them Justification and Salvation conditionally to be given them, if they believe. 2. That he reduceth all the Decrees to two, de fine & de mediis, as the healing way. 3. That he professeth, that Arminius and we and all the Schoolmen are agreed, that there is no necessity consequentis laid on us by God in Predestination, but only necessity consequentiae or Logical (but in Election I shall here suspend.) 4. That the Ratio Reatus in our Original Sin, is first founded in our Natural propagation from Adam, and but secondarily from the positive Covenant of God. 5.

Being under these apprehensions, when the Wars began, though the Cause it self lay in Civil Controversies, between King and Parliament, yet the thoughts that the Church and Godliness it self was deeply in danger by Persecution and Arminianism, did much more to byass me to the Parliaments side, than the Civil interest (which at the heart I little regarded): At last (after two years abode in a quiet Garrison) upon the Invitation of some Orthodox Commanders in Fairfax's Army, and by the Mission of an Assembly of Divines, I went (after Naseby Fight) into that Army as the profest Antagonist of the Sectaries and Innovators, who we all then (too late) saw designed those changes in the Church and State which they after made. I there met with some Arminians, and more Antinomians: These printed and preached as the Doctrine of Free Grace, that all men must presently believe that they are Elect and Justified, and that Christ Repented and Believed for them (as Saltmarsh writeth). I had a little before engaged my self as a Disputer against Universal Redemption,