A defence of the principles of love, which are necessary to the unity and concord of Christians and are delivered in a book called The cure of church-divisions ...
Baxter, Richard, 1615-1691.
Page  47

EXCEPT. XV. p. 8. Answered. Here* is the 13th. visible Untruth, He saith [He speaks very slightly of Prayer in comparison of study, for the attaining of wisdome, calling it too cheap a way, which sheweth you how little he understandeth the nature of true Prayer,] &c.

Answ. I love you the better for your* zeal for the honour of Prayer, though I had rather knowledge and truth had guided it. Reader, I intreat thee to peruse my book, and if thou find there what he saith, condemn me more than he doth, and spare not. I tell those men that will do nothing for know∣ledge but ask for it, that [God hath not pro∣mised you true understanding upon your pray∣ers alone, without all the rest of his appointed meas; Nor that you shall attain it by those means as soon as you desire and seek it; For then prayer would be a pretence for laziness, &c. That praying is but one of the means which God hath appointed you to come to knowledge by; Diligent reading hearing, and meditation and Counsel of the wisest is another.] And will any Christian deny the truth of this except the Enthusiasts? Or should any Godly Mi∣nister rise up against it? Is any of this true? 1. That I have here one word of Comparing prayer and study? 2. Or that I prefer study or reading, or other means before prayer? 3. Or that I speak lightly of prayer in Com∣parison of the other? 4. Or that I make prayer it self an easie thing? Is not this, that I Page  48 call his 13th. Untruth, composed of many? When it is visible, that I put prayer first, that I only say that it is but one means, and not all; and that others must be added, and that praying alone without other la∣bour is too easie a way? What should one answer to such dealing as this? I beseech you, brother, preach not the contrary what∣ever you think, lest you justifie the silencers, while you blame them?

And if really you are against my words, satisfie the World by experience, how ma∣ny you ever knw that came to the under∣standing but of the Articles of Faith, or the Decalogue or Catechism, or Christianity it self (that I say not to your degree of know∣ledge above me and such as I,) by prayer alone, without hearing, reading, meditati∣on, or conference. And why Paul bids Ti∣mothy give himself to Reading, and meditate on these things, and give thy self wholly to them? And why Hearing and Preaching are so much urged? And whether it be any great fault to silence you and me and all the Preachers in the Land, if prayer be the only means of knowledge? And whether you do not before you are aware still agree with them whom you most avoid, who cry up Church-prayers to cry down Preaching? And why you wrote this book against me, if your earnest prayers against me, and the people, be the only means?

And when you have done, I can tell you of many Papists and others, that you your Page  49 self suppose never pray acceptably, who have come to a great deal of knowledge: Though there be no sanctified saving Knowledge (after the first Conversion) without prayer. I am sorry you put me to trouble the Reader about such things as these.

It follows [Neither doth Solomon direct to any other way principally, &c.] Answ. Did I speak one word of the principality, or which was the principal way? Did I not put prayer first, and other means next? This is not well, brother; Truth beseemeth our Calling, and our work. And yet he that said, I was found of them that sought me not, in my opinion, which yet expecteth your reproach) doth give so much knowledge as is necessary to mens first faith and repen∣tance and conversion by the hearing or reading, or considering of his word, ordi∣narily to them that never first asked it by sincere prayer; For I think that Faith got before a believing prayer.

You adde We cannot but wonder that any dares so expresly go against the very letter of Scripture,—but that we have done with wondering at Mr. Baxter's boldness.

Answ. This I may well put as your 14th.* Untruth. Reader, try if you can find one syllable of what he speaks in all my book? Doth he that saith [prayer is but one of the means] contradict the letter of Iam. 1. 5. If any man lack wisdome, let him ask it of God? O how hard is it to know what spirit we are o? That a man should go on in such deal∣ing Page  50 as this? and make his own fictions the ground of such tragical exclamations when he hath done? Yea, he proceed.

For what follows in justification of his un∣warrantable conceit exceeds all bounds of so∣briety,—whither will not Pride and over∣weening carry a man? He that had so tramp∣led upon his brethren without any regard to their innocency or sufferings, now speaks but slightly of our Lord Christ himself.]

Answ. Your anger I pass by; I like you the better for speaking against Pride: For by that you shew that you love it not un∣der that name. But still How hard is it to know our selves?

I am sorry, 1. That you are so sore and tender as to account it trampling on you, to be intreated to Love your brethren, and not o divide the Church of God. 2. And that you say, He regardeth not your sufferings, who suffereth with you, and writeth so much as that book containeth against your sufferings. 3. And that you should call that your Inno∣ency, which I have proved so largely to be against the new and great Commandement, and when you make so poor an answer to the proof.

I might number these with your Un∣truths, but that I will choose out the grosser sort; such as is the next (15th. Untruth)* that I speak slightly of Christ. Is it slighting Christ to speak the words and undenied truth of Scripture? Two things I say of Christ; 1. That he increased in wisdom inPage  51his youth? Do you not believe that to be true? Surely Mr Ieanes in all his writings* against Dr. Hammond of that point, did ne∣ver deny it. 2. That he would not enter upon his publick Ministry till he was about 30 years of age? Do you not believe that also? What* then is here that is a slighting of Christ? The reason of this later which I humbly conjecture at (and elsewhere express) is, that he might be an example to young men, not to venture and enter too early upon the Ministry. The reason you alledge from Num. 4. 2, 3. I gainsay not, though I think it far fetcht (that Christ must not enter sooner upon his publick Ministry in his ex∣traordinary office, because the sons of Co∣ah were numbred from 30 years to 50.) But you insinuate another untruth, yea express it while you flatly say, I insinuate, that Christ staid till 30 years old, that he might be more perfect in wisdome: I had no such word or thought. My following words [It had been easier for Christ to have got all knowledge by two or three earnest prayers than for any of us] refer only to the first clause, (of his growth in wisdom) and not at all to the later (of the time of his Ministry.)

But you deny that Christ had any addition of wisdom, except as to manifestation, I believe Gods word! And with others he will be as pardonable that believeth it, as he that denyeth it. I did not expound it: But if I must, I will. I think that according to the present frame of humane nature, the in∣corporate Page  52 soul receiveth the several objects it must know ab extra, by the fantasie, and that by the senses, and that our acts of knowing exterior things are as Philoso∣phers affirm, objectively organical, though not efficiently and formally, that is, that the Intromission by the senses and phantasie, is necessary to the right stating of the object, And therefore that in all those acts of Knowledge which Christ exercised as other men do, 1. The Object, 2. The Organical capacity and aptitude of the body were ne∣cessary (not to the perfection of his humane soul, in Essence, Power, Virtue, Inclination, Disposition, but only to the Act of Know∣ing. And so I think Christ when new born knew not actually as a man, all that he aftr knew; no, nor long after; And that he in∣creased in Actual knowledge, 1. As Objects were presented, 2. And as the Organs in∣creased in Capacity and aptitude, and no otherwise. Yet I believe that Christ prayed before his Organs and actual knowledge were at the highest, and that he could (had it been his Fathers will and his own) by prayer have suddenly attained their per∣fection; and that Culpable imperfection he never had any, nor such as is the effect of sin in Infants now. If this be an error, help me out of it by sitter means than reviling.

You adde that Christ needed not prayer for himself, but as a pattern to us, &c. Answ. Christ had no Culpable need, nor as God any natural need. But, brother, take heed of the Page  53 Common error of them that think they can never say too much or do too much,* when they are once engaged; for this is but undoing. 1. Do you think that Christs hu∣mane nature was not a Creature? 2. Do you think that all Creatures are not Dependant on the Creator? and need him not? 3. Do you think Christs humane nature needed not Divine sustentation in existence, life, and motion, and Divine influx or Communica∣tion hereunto, seeing that in God we live, and move, and be? 4. Do you think that Christs body needed not created means? as the earth, the air meat and drink, and sleep and rest? And that he needed not drink, when it is said, he thirsted, Ioh. 19. 28. I thirst. And Ioh. 4. 6. [being wearied with his journey, &c. ver. 7. Give me to drink.] Whether he needed not cloathing, and need∣ed not ordinary bodily supplies, when it is said, that some ministred to him of their sub∣stance, Luke 8. 3. As our Father knoweth that we have need of all these things, Mat. 6. 8. 32. So I think that Christs humane nature needed them; and that he gave not thanks at meat for his Disciples only; and that he bid them speak nothing but the truth, when he said Mat. 21. 3. Mar. 11. 3. Luke 19. 31. The Lord hath need of him. And that it was for himself that he prayed three times that the cup might pass, if, &c. (though for our instruction) Luke 22. 44. Matt. 26. 42. 44. Heb. 5. 7. Wh in the daies of his flesh, whn he 〈◊〉 offered up prayers and sppliatinsPage  54with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; though he was a son, yet learned he obedience by the things which he suffered, and being made perfect, &c.] I believe that when he was on the Cross he needed de∣liverance, and when his body was in the grave it needed the Divine power for to ef∣fect his resurrection. And how a man would have been formerly judged of that had de∣nyed any of this. You may learn by the severities of many Councils against the Eu∣tychians, Nestorians, Monothelites, &c.

I am so regardful of your sufferings that I would not put your mind to any needless grief; But yet I heartily wish your Rpen∣tance, not only for your errors, but that you should let out your (unknown) spirit to such vehemency in your revilings upon such pittiful grounds, as when you adde▪ [So that to speak so lesseningly of Prayer and Christ, to undervalue so much the unspeakable usefulnss the of one, and the incomprehensible Majesty of the other, becomes very well the spirit that Mr. Baxter writes with.] This is but a repetition of untruths.