Catholic Theology Plain Pure Peaceable — Richard Baxter

Catholic Theology Plain Pure Peaceable · Richard Baxter

THE Fourth Days Conference (WITH a CALVINIST) Of Common and Special REDEMPTION.

We are now to try what difference you can find between the Lutheran and Calvinist Churches, or the Synodiſts and the moderate Arminians, in the Article of Redemption by the death of Chriſt. Name all that you have againſt them in this Point alone.

The first Crimination.

*Theſe Objections are anſwered by Dall…us, Amyrald, Camero and Davenant, (Diſſert. de Morte Chriſti) at large. And I have a full diſputation on this Subject by it ſelf. Lege Ephrem Syri Sermon. de Paſſione Salvatoris. Ambroſ. in Pſal. 118. Serm. 8. Sol juſtitiae omnibus ortus eſt, omnibus venit, omnibus paſſus eſt & omnibus reſurrexit: ſi quis autem non credit in Chriſtum, generali beneficio ipſe ſe fra…dat. Ut ſi quis clauſis feneſtris radios ſolis excludat. Proſper de Vocat. Gent. l. 2. c. 16. Nulla ratio dubitandi eſt Jeſum Chriſtum pro impiis mortuum, … quorum numero ſi aliquis liber inventus eſt, non eſt pro omnibus mortuus Chriſtus: ſed prorſus pro omnibus mortuus eſt Chriſtus.They make Chriſt to have ſhed his Blood in vain; even for them that he knew were to periſh for ever.

How prove you it to be in vain? and that God can have no end in it, but actual Salvation de eventu to each perſon for whom Chriſt died? 1. When the Scripture moſt clearly telleth us de facto, That Chriſt died for all, even for them that periſh, and that he bought them that denied him; be afraid of blaſpheming God, by telling him, [If Chriſt died for any that periſh, he died in vain.] I accuſe you not, but ex natura rei warn you. I durſt not tell God ſo.

2. God made man in Adam capable of Salvation, as the very perfection and end of his faculties and nature, and put him under a conditional Covenant accordingly. And will you ſay that God made Adam in vain in this capacity, and made the firſt Promiſe of Life, and the Tree of Life alſo, in vain; becauſe Adam, and all of us in him, did ſin, and come ſhort of the Glory of God? Nay, God made not the Devils in vain in a ſtate of bleſſedneſs, or the way thereto, though he knew that they would forſake that ſtate and periſh. It is dangerous reproaching the Counſels and unſearchable Works of God.

3. By your own reckoning it is not in vain: For you ſay that Gods Juſtice is glorified on Unbelievers, and that this is his end. And what is that Juſtice, but the puniſhing of men for rejecting a Chriſt that died for them, and Grace that was procured and tendered to them?

4. But if you add all the other benefits and ends, you will ſee that it was not in vain. God demonſtrated and ſo glorified his Love and Mercy to loſt Mankind, in the very greatneſs of the Gift (of Chriſt, Pardon and Glory,) which the Impenitent do refuſe. And Mercy is glorified notwithſtanding the refuſal. God giveth the Covenant aforeſaid, or the conditional Grant of Pardon and Life to the World. He reprieved them, and gave them time of Repentance, and exerciſed Patience toward them to that end, Rom. 2. 3, 4, 5, 6. Act. 17. Rom. 1. 19, 20, 21, &c. Joh. 3. 16, 18, 19. He governeth the World on terms of Grace. He giveth all men abundance of Mercies and Means of recovery and life. He keepeth the World in order hereby; and maketh the wicked ſerviceable to the Salvation of Believers. In a word, he will loſe nothing by any mans ſin againſt Nature or Grace. Where then is the vanity of the Death of Chriſt, if in a common degree it be for all?

The ſecond Crimination.

They make Christ an imperfect Saviour; by pretending that he died Cyril. Hieroſol. Catech. 18. Multas aeternae vitae januas aperuit, ut om…es quantum in ipſo eſt abſ que impedimento illo potiri poſſent.for ſome, to ſome lower ends, whom yet he ſaveth not.

This needeth no other anſwer than the laſt. Is God an imperfect God to Adam, becauſe he ſaved him not by the way of Innocency, at firſt made by God the way of Life? Or was he an imperfect God and Salvation to the Angels, becauſe they kept not their firſt Eſtate? Or is the Holy Ghoſt an imperfect Sanctifier, becauſe he giveth ſome but ſuch common and temporary Grace and Faith, as is mentioned in Heb. 6. 5, 6. Matth. 13, &c. Or dare you ſay that no man that periſheth had any Grace or Gifts of the Holy Ghoſt, when ſome propheſied, and caſt out Devils in Chriſt's Name? Muſt Chriſt do all that our muddy brains will dictate to him, or elſe be reproached as an imperfect Saviour? O take heed!

The third Crimination.

They caſt that abſurdity on Chriſt, as to die for thoſe that were in Auguſt. de Symbol. ad Catech. l. 2. c. 8. ſaith, Perhaps Chriſt keepeth his wounds to ſhew the wicked at the day of Judgment, and ſay, Videtis vulnera quae infixiſtis: agnoſcitis latus quod pupugiſtis: quoniam & per vos & propter vos apertum eſt, ne que tamen intrare voluiſtis.Hell when he was dying for them, and to make a Medicine for the dead and deſperate.

1. As you would ſtate the Suppoſition, it would be as liable to your charge of abſurdity, to ſay, That he died for them that were long ago pardoned and ſaved, and to purchaſe Heaven for them that had poſſeſſion of it long before. 2. But when we ſpeak of Chriſt's Death as a Sacrifice for the Sins of all the World, we mean no more, but that in eſſe cognito & volito, the undertaking was ſo far for all, as that all ſhould have the conditional Promiſe or Gift of Life by the Merits of it. And ſo as all that were ſaved before Chriſt's Death, had actual Salvation by it before-hand, as undertaken; ſo all that periſhed had a Gift of conditional Pardon and Salvation, and periſhed for refuſing it. But at the time when Chriſt was dying, we ſay that he was not then intending to offer the ſecond Edition of his Covenant, either to thoſe in Hell or in Heaven: But only that he purpoſed to do what he from the beginning undertook, for the undertaken ends.

The fourth Crimination.

They make Christ to die for thoſe that he would not pray for, Joh. 17. I pray not for the world, but for thoſe that thou haſt given me out of the world—

He maketh himſelf to die for them. It is ofter and plainer ſaid that he died for all, than it is, that he prayed not for all. And many plain Texts, yea the ſcope of the Goſpel, muſt not be reduced to your feigned ſenſe of one obſcurer Text.

2. But doth the Text tell us, that he died not for the world, as it tells us, that he prayed not for them? Or doth it tell us, that he died for no more than he then prayed for? Or rather are not theſe your own Inventions?

3. But where doth the Text ſay, that Chriſt never prayed for any but the Elect? yea, or that he prayed not at all for the world, though he put not up that particular prayer for the world? Look on the Text, and you will ſee that he ſpeaketh there only of the Diſciples that followed him on Earth; And that he prayed not in that Petition for all his Elect only; And therefore he after addeth, verſ. 20. Neither pray 1 for theſe alone, but for them alſo which ſhall believe in me through their word. And what was the prayer? [That they may be one, and kept from the evil of the world,] which is a bleſſing peculiar to his Diſciples. But it is manifeſt, that Chriſt had other prayers for the world, even for many ungodly men; yea, for Reprobates. For, 1. On the Croſs he prayeth for his Perſecutors, Father, forgive them: And it is mens own invention to ſay that he meaneth none but the Elect: We muſt not unneceſſarily limit where the Word limiteth not. And Stephen made Chriſt his Pattern. And it is groſs fiction to ſay that Stephen prayed for none but the Elect.

Doth not Chriſt ſay, That his Father heard him always? and can you imagine that he prayed for that which God denied him?

2. My next Anſwer ſhould have prevented that Objection, which is, that what God giveth to the World for Chriſt's ſake, that Chriſt may well be ſaid to pray for; For it is the fruit of his Mediation. But God giveth much Pardon, and many Mercies to the World, for Chriſt's ſake. 1. He giveth them an Act of Oblivion of conditional pardon of the eternal puniſhment; which Chriſt purchaſed, and therefore prayed for. *Ambroſ. de Paradiſ. c. 8. Venerat Dominus Jeſus omnes ſalvos ſacere peccatores, etiam circa impios oſtendere ſuam debuit voluntatem: & ideo nec proditurum debuit praeterire, ut adverterent omnes, quod in electione etiam proditoris ſu…, ſervandorum omnium inſigne praetendit—Quod in Deo fuit oſtendit omnibus quod omnes voluit liberare. Nec tamen dico quia praevaricationem neſciebat futuram: immo quia ſciebat aſſero. Sed non ideo pertuntis proditoris invidiam in ſe debuit derivare, ut aſcriberetur Deo quod uter que ſit lapſus.— Chryſoſt. Tom. 3. hom 9. de land. Pauli, [Ipſe quidem vult omnes ſalves ſieri; at non omnium voluntas ejus voluntati obſequitur: ne que ab to aliquis cogitur: unde ad Jeruſalem, &c. Deus paratus eſt ad ſalvandum hominem, non involuntarium, ne que non volentem.]2. He giveth them much Actual pardon of temporal puniſhments for Chriſt's ſake. All the Life, Health, Time, Goſpel, Means and Mercies, which ever he giveth them, are ſuch as deſerved full puniſhment would have deprived them of: And therefore they are all acts of executive pardon of that puniſhment.

3. And this very Chapter containeth a prayer for the World, viz. verſ. 21, 23. That the World may believe, and know that thou haſt ſent me, and haſt loved them.—If you ſay that by the World here is meant only the Elect; I anſwer, 1. Your word is no Proof. 2. That they are prayed for, to believe and know, &c. is no proof: For many did believe that God ſent Chriſt that yet were not ſaved. This ſoundeth but as a common Act of Faith. 3. And note, that here the world is contradiſtinguiſhed, not only from Apoſtles, but thoſe (after-mentioned) that ſhould believe by their word; and it is prayed, That the world may know that God loveth thoſe that believe in him: which may extend both to the Converſion of ſuch as then are unconverted, and to the conviction of others, ſuch as are the common members of the viſible Church (at leaſt): As the Spirit is ſent to convince the world of Sin, and Righteouſneſs, and Judgment.

4. And it is not to be granted you without proof, that by the World is meant all Reprobates as ſuch: For Judas is before diſtinguiſhed from the World (as one given to Chriſt) when yet he was a Reprobate: But either it may be the World of preſent Unbelievers, whom Chriſt prayeth for elſe-where, though not there: Or the World of final profeſſed Infidels and Enemies of the Church, as diſtinct from both Elect and Reprobate in the Church. And ſeveral expreſſions of Chriſt's before of the Worlds hating and perſecuting his Apoſtles, ſeem not applicable to every Hypocrite, who propheſieth and caſteth out Devils in his Name, and perhaps ſuffereth for his Truth, and excellently defendeth it, and hath ſome love to Believers.

The fifth Crimination.

They make Chriſt to merit only Pardon and Salvation to Believers, but not to have purchaſed Faith it ſelf for any man. And by that way, no one that he died for would be ſaved; For Faith is the neceſſary Gift of God: And if Chriſt purchaſed not that, all the rest would be in vain.

1. Let us not here confound the Controverſie de nomine & de re: That Christ died to purchaſe the Act of Faith for us, is no Scripture-phraſe, ſo far as I know. If therefore it be only the phraſe which they refuſe, you may well bear with them. But as to the matter, they do not deny any of theſe things, 1. That Chriſt is the Author and Perfecter of our Faith, as Faith ſignifieth the Chriſtian Religion, or the Objects and Doctrine of Faith. 2. That our own actual and habitual Faith is the Gift of God; (Though the controverſies about the manner of giving it are to be afterward decided). 3. That all that Chriſt giveth, his Sacrifice procured; and therefore it procured Faith. All this is commonly granted by moſt School-men, Papiſts, Lutherans, and moderate Arminians.

But, 2. It muſt be conſidered that Chriſt did not die to purchaſe Faith as immediately, and on the ſame account, as to ſatisfie for Sin, and purchaſe us impunity or Redemption. The proper direct reaſon of his Sufferings, was to demonſtrate the Juſtice of God againſt Sin, inſtead of mans own ſuffering for it; and thereby to procure Pardon. We may well conceive Chriſt promiſing to the Father as it were, [I will ſuffer for Sinners, that they may not ſuffer!] But you will hardly deſcribe his Undertaking thus, [I will die, if thou will give men Faith,] or [I will give thee ſo much of my Blood for ſo much Faith.] But becauſe he knew that without Grace no man would believe and accept his Gift, therefore he whoſe Sufferings were primarily ſatisfaction for Sin, were ſecondarily meritorious of the means to bring men to the intended …nd; that is, of the Word and Spirit, by which Chriſt cauſeth Sinners to believe: ſo that Faith is a fruit of the Death of Chriſt in a remoter ſecondary ſenſe. And in all this Name me any Chriſtian Churches that are diſagreed.

To bring it only to a mans free will whether he will believe or not, is not to give him Faith; and to purchaſe no more is not to purchaſe it.

Do you not perceive that here you divert to the Controverſies of the Decrees, and of effectual Grace? Of the firſt we have ſaid enough already: of the other after in due place.

The ſixth Crimination.

They feign Christ to purchaſe only a conditional Pardon, Juſtification and Salvation, and ſo to leave it uncertain to the corrupt Will of man, whether any ſhall be ſaved or not.

This alſo concerneth the Decrees, and is fully anſwered before. 1. That Chriſt hath purchaſed, and God given a conditional Act of Oblivion, or Pardon and Life to all, is the very Goſpel it ſelf, and to be queſtioned by no Believers. 2. None of them all do ſuppoſe Chriſt to die at uncertainties as to the ſucceſs: for they ſuppoſe that he fore-knew the ſucceſs from eternity. 3. They ſuppoſe not that the ſucceſs was undecreed: For they that preſuppoſe fore-ſight of mans concurrence, yet aſſert an *Epiſcop. Inſtit. Theol. l. 4. ſect. 5. cap. 6. Certum eſt poſito decreto conditionato omnes ac ſingulos qui vel ad vitam electi ſunt, vel ad mortem reprobati, recte ab aeterno praedeſtinatos dici poſſe & debere.eternal Decree of his Converſion upon ſuch fore-ſight. And it is not on the fore-ſight of Faith, that they ſay God decreeth to give men Faith; but on fore-ſight that the will of the Sinner will concur or not obſtinately reſiſt the Spirit that is drawing him to believe. And the Jeſuites and Arminians by their Scientia media do hold God to be the chief cauſe of mens believing: For they ſay, That God foreſeeing that man will believe if he have ſuch a meaſure of help, and ſuch means and circumſtances, doth freely decree to give him that help of the Spirit, and thoſe means by which he knoweth it will be done. So that here is no uncertainty, but different thoughts of the aſcertaining decrees and ways. 4. And lib. 1. I have ſhewed you, that not only the Schoolmen, but Bellarmine, Ruiz, Suarez, and many of the moſt famous Jeſuites, do aſſert effectual Grace, to be ſuch both ex voluntate operantis, and ex vi operationis, abſolutely. And where then is this feigned difference?

The ſeventh Crimination.

They make Chriſt to do no more for Peter than for Judas; for thoſe in Heaven than for thoſe in Hell, while they ſay that he died equally for all.

*Vaſq. in 1. Thom. q. 23. a. 8. diſp. 94. c. 2. Perantiqua Theologorum ſententia quam ego Catholicam exiſtimo eſt, non ſolum Chriſtum nobis meritum ut a Deo diligeremur, & praedeſtinaremur per gratiam ejus ad gloriam; ſed etiam ut eligeremur ex maſſa perditionis electione gratiae ſuae. Note that he ſpeaketh only of the effect of Gods Decree; and ſo it is all one as to ſay, that differencing Grace is merited by Chriſt: which is that which you would have.Equality here is meant either of his Intention, or of the benefits given: Thoſe benefits are of ſeveral ſorts. 1. No doubt but they err, who feign God equally to decree, and Chriſt to intend, the eventual abſolute Salvation of all. 2. And they err that ſay, that he beſtoweth equal benefits on all, even in this life: yea, antecedently to mans Will. But the New Covenant or conditional Promiſe, doth equally, as to the tenor of it, give Pardon and Right to Life, to all.

But who is it that holdeth this equality of Intention or Benefit? Not the greater part of the School-men, or other Papists, no not the learnedſt Jeſuites. Not the Lutheran Churches; But ſome few Arminians that run into one extream, as you do into the other. Nay, how can they hold an equality of Intention, when they confeſs, that upon foreknowledge of their Unbelief, the condemnation of many was eternally decreed?

Yes: they hold that antecedently to fore-ſight, Gods Intention is equal.

1. That fore-ſight it ſelf is from eternity. 2. Who can frame out Orders of antecedency in the mind of God, between his fore-ſight and his Will, without confeſſing great darkneſs and impropriety of Speech. 3. And he that firſt giveth man to believe and will, doth not firſt foreſee that he will believe and will, before he decree to give it him.

The eighth Crimination.

They make Chriſt's ſheep to know him, before he know his ſheep: that is, to believe before he decree to give them Faith.

This is but the ſame in ſenſe, with what is before anſwered; And it belongeth to the controverſie of Gods Decrees. They all ſay that God decreeth to give them ſufficient Grace to enable them to believe, before he fore-ſeeth their belief: And moſt ſay more, as is aforeſaid.

The ninth Crimination.

Some of them ſay that Christ's Death did actually deliver *Vid. Epiſcop. Reſp. ad qu. 64. qu. 38. ſuppoſing the Salvation of all that die in Infancy.all men in the World from the guilt of Original Sin, and ſo that none periſh for Original Sin; becauſe what Adam did, Chriſt undid.

You can name no Church that doth hold ſuch Doctrine: And we have nothing to do with ſingular odd Perſons. 1. Millions were unborn when Chriſt died, and were not guilty of Original ſin till afterwards, and therefore were not capable of Pardon. 2. The Papiſts who damn unbaptized Infants cannot be of that Opinion. 3. What Adam brought upon us, Chriſt did deliver us from, upon his terms, and in his way, and by his degrees, but not immediately. He hath given all men a conditional Pardon of Original Sin, as he hath done of Actual, and no other. The Unregenerate are under the guilt of all Sin whatſoever. 4. But it is certain, that no man, except Infants, doth periſh for Original Sin alone; For all men at age have other ſins. And it being certain, that God offereth all men a recovery or remedy (mediately or immediately;) it is certain, that Infants periſh not meerly for Adam's ſin i…puted, as a remedileſs evil: but that their non-liberation, or not being pardoned and ſaved, is long of their Parents Unbelief, and not entering them into the Covenant of God, who is the God of the Faithful and their Seed.

The tenth Crimination.

They make Christ to have died for the Serpents Seed, againſt whom the enmity is proclaimed, when the new Covenant was first made, Gen. 3. 15.

1. If by the Serpents Seed, you mean ſuch as are Gods Enemies, no doubt but Chriſt died for them, Rom. 5. 1. to 12, &c. What need reconciliation elſe? 2. If by the Serpents Seed, you mean Reprobates as ſuch, you can never prove it to be the meaning of the Text. 3. If you mean fore-ſeen final Enemies and Unbelievers, Chriſt died not for them as ſuch, but as in their antecedent recoverable pardonable ſin and miſery.

Catholic Theology Plain Pure Peaceable, Conference 4

p. 66THE Fourth Days Conference (WITH a CALVINIST) Of Common and Special REDEMPTION.