Baxters Aphorisms, Part 1 · Part 1 · Chapter 4
CHAP. IV.
What the immediate effects of Chriſts ſufferings are, which redound to the Redeemed? Whether Believers are under the Curſe? And whether their Afflictions in this life be a part of the Curſ, and have the wrath of God in them? With Mr. Baxter's Arguments to prove them ſuch.
IN this ninth Theſis, and its Explication, Mr. Baxter hewes out crooked timber enough for many of the diſcreeteſt Divines to employ their time and labour therein, until they are tired, and yet they ſhall not be able at laſt to ſtraighten it. It is like Pandera's box, which being opened, let out all miſeries and miſchiefs into the world, as the Poets feign. Whatſoever the Papiſts teach of the deficiency and maimednes of Chriſts, and of the neceſſary ſupplies of mans ſatisfaction to be made unto God, of Purgatory, of the uncertainty of Salvation, and many other errors depending upon theſe, are all couched and compaſſed here within a very narrow circuit, ſome expreſſed, and ſome implyed. But ſo that while he haſteth to bind together ſuddenly (that he may not be ſeen) ſo much dreggiſh Popery in one fardle, in his greateſt haſt he leaves not his wits behind him, but craftily delivers to us Papiſticall Doctrine, yet not in the Papiſts words, leſt he ſhould be eſpyed and ſhunned. Thus run his words.
B. Theſ. 9. It was not the intent either of the Father or Son, that by this ſatisfaction the offenders ſhould be immediately delivered from the whole curſe of the Law, and freed from the evil which they had brought upon themſelves, but ſome part muſt be executed upon the ſoul and body, and the creatures themſelves, and remain upon them at the pleaſure of Chriſt, Rev. 1. 18. 1 Cor. 15. 26.
The phraſe and words of this Poſition are not a little ambiguous, leſt I ſhould ſeem to wreſt them to an evill, when a good ſenſe may be given them, I will not ſo much as deſcant upon any thing therein, with the leaſt paraphraſe, but take all in his own Explication, which thus followeth.
Explication.
B. The Queſtions that are here to be handled for the explication of this Poſition, are theſe. 1 Queſt. Whether the Redeemed are immediately upon the price paid, delivered from any of the Curſe of the Law? if not from all? Queſt. 2. Whether the ſufferings of the Elect before Converſion, are in execution of any part of the Curſe of the Law? 3 Whether the ſufferings of Believers are from the Curſe of the Law? or onelyonly afflictions of love, the Curſe being taken off by Chriſt. 4 Whether it be not a wrong to the Redeemer, that the people whom he hath ranſomed, are not immediately delivered? 5 Whether it be any wrong to the Redeemed themſelves? 6 How long it will be, till all the curſe be taken off the beleevers, and redemption have attained its full effect?
I have oft heard, that one fool may put more Queſtions in an hour, then a whole Univerſity of Divines can anſwer in an age. If it be true, what are we to conclude of the Queſtions of Mr Baxter, the mirror of his age, for wit and profoundneſs in learning, who ſitteth in the Chair alone, paſſing his cenſure upon all the Divines that are or have been, ſuch are ignorant and unſtudied, ſuch judicious and learned, &c. his Queſtions ſurely will try the braines of men: and oh that he were ſo dexterous in Anſwering as in Queſtioning! Then (to uſe his own words) we would take him for a Divine indeed, yea for a Teacher ſent from Heaven, for no mortal weight upon Earth can anſwer many things which he queſtioneth. Let us therefore hear himſelf anſwering himſelf.
B. To the firſt Queſtion I anſwer. In this caſe the undertaking of ſatisfaction had the ſame immediate effect upon Adam, as the ſatisfaction it ſelfe upon us or for us. To determine what theſe are, were an excellent work; it being one of the great…ſt and nobleſt Queſtions in ourHow pro…e… he that Adam and Eve were then exiſtent, when Chriſt undertook? controverted Divinity, what are the immediate effects of Chriſts death? He that can rightly anſwer this is a Divine indeed, and by the help of this may expedite moſt other controverſies about Redemption and Juſtification. In a word, the effects of Redemption undertaken, could not be upon a ſubject nor yet exiſtent, and ſo no ſubject, though it might be for them None but Adam and Eve were then exiſt…nt, yet aſſoon as we do exiſt, we do receive benefit from it. The ſuſpending of the rigorous execution of the ſentence of the Law, is the moſt obſervable immediate effect of Chriſts death: which ſuſpenſion is ſome kinde of deliverance from it. Of the other effects elſwhere.
A compleat and profound anſwer, who ſo ſtupid or way-ward, that he reſteth not ſatisfied with it? The Queſtion was, Whether the redeemed are immediately upon the price paid delivered from any of the curſe of the Law, if not from all? He anſwers, in this caſe the undertaking of ſatisfaction had the ſame immediate effects upon Adam, as the ſatisfaction it ſelf, upon us, or for us: But what were thoſe immediate effects upon Adam? He anſwereth, a riddle, unriddle what this is, what theſe effects are, & eris mihi magnus Apollo, ſuch a one ſhall have a Temple built unto him, from which to give anſwer and reſolution to all other queſtions and doubts in Divinity, Oracularly. And who more deſerving of this honour, then Mr. Baxter? Who more able to unriddle his own Queſtion, than himſelf? That he therefore may be taken for the Divine indeed, he ſo reſolveth the Queſtion, as his own words above declare. The benefit which Adam and Eve forthwith received upon Chriſts undertaking to make ſatisfaction for them, is the moſt remarkable immediate effect of Chriſts death, whereof the redeemed partake. But the ſuſpenſion of the rigorous execution of the ſentence of the Law, was the benefit that Adam and Eve upon ſuch undertaking of Chriſt for them, forthwith received. Ergo, The ſuſpending of the rigorous execution of the ſentence of the Law, is the moſt obſervable immediate effect of Chriſts death, whereof the redeemed partake. The Propoſition he proveth thus, becauſ there were none els exiſtent beſides Adam and Eve, when Chriſt ſo undertook; therefore the effects of his ſatisfaction muſt be upon them, or upon none. The aſſumption he takes to be clear by its own light, onelyonly he addeth, that this ſuſpending was a kind of deliverance.
If this be not the ſum and force of his anſwer to the Queſtion, Capiat qui capere potis eſt, I muſt plead my ſelf not guilty of underſtanding him. But it is enough evident that this is his meaning. Now if I liſted to anſwer his Argument, I ſhould tell him that both premiſſes labour of one and the ſame fallacy, which is in Schools termed Petitio principij, an aſſuming of that as granted, which is in Queſtion. The validity of both Propoſitions depending upon theſe begg'd Principles, that Chriſt firſt undertook to make ſatisfaction to God for the ſin of Adam and Eve when they were exiſtent, and that they were in the number of the redeemed ones, as ſoon as they had ſinned, for ſo was the Queſtion, whether the redeemed, &c. are freed from any of the Curſe of the Law? Now what Mr. Baxter goes about to prove, he doth it by the example of Adam and Eve, which is in no wiſe a competent proof, unleſs they be proved firſt to have been exiſtent when Chriſt undertook to ſatisfie, and ſecondly to have been then redeemed. For the moſt obſervable effects of Chriſts death pertain to the redeemed, not to the world. Both propoſitions then being faulty, the Concluſion is not worth a button In charity indeed we do not in any wiſe queſtion the redemption and ſalvation of our firſt parents, (though the time of their converſion be diſputable whether before the curſe inflicted) But not the judgment of charity, but the undeceiving word of God muſt be made the ground of our Faith. Untill therfore he bring ſome proof of Scripture that Adam and Eve were exiſtent when Chriſt undertook then alſo and redeemed, in all that he ſaith, he ſaith nothing.
Yet becauſe this ſtill leaveth ſub judice litem, and certain Concluſions cannot be inferred upon premiſſes left uncertain. I ſhould anſwer ſecondly, That the Curſe pronounced and inflicted upon Adam, related to him not as a private but publike perſon. For ſo he fell, and ſo was he ſentenced. As comprehending the Elect, he had the bleſſing of the ſeed of the woman, but as repreſenting thoſe that periſh, ſo he had the Curſe. But touching thoſe things which he and the other godly do ſuffer, the learned Sadeel (Adver ſus humanas ſatisfactiones) anſwereth this Popiſh Argument here propoſed by Mr. Baxter, out of Auguſtine. Poſſet aliquis dicere, (ſaith Auguſtine) Si propter peccatum Deus dixerit homini, In ſudore vultus tui edes panem tuum, & ſpinas & tribulos proſeret tibi terra, &c. Cur fideles poſt peccatorum remiſſionem eoſdem dolores patiuntur? Reſpondemus (ſaith Auſtin) Ante remiſſionem eſſe ſupplicia peccatorum poſt remiſſionem eſſe certamina exercitationeſ que juſtorum, i. e. Some one may ſay, If for ſin God ſaid to man, In the ſweat of thy face thou ſhalt eat thy bread; and the earth ſhall bring forth to thee bryars and thorns, &c. Why do the beleevers after the remiſſion of ſinns ſuffer theſe ſorrowes? We anſwer (ſaith Auſtin) Before remiſſion theſe are puniſhments of ſinns, after remiſſion they are tryalls and exerciſes of the Righteous. Whereunto Sadeel addeth, Non ſequitur, ſi mors & vitae praeſentis aerumnae per ſe ſunt peccati poenae, quippe propter peccatum in mundum ingreſſae; eas eſſe proptereà peccatorum paenas ipſis etiam fidelibus, quibus peccata ſunt propter Chriſtum condonata. i. e. It followeth not if death and the ſorrows of the preſent life be in themſelves the puniſhments of ſinn, becauſe they entred into the world for or by means of ſinn; that they are therefore puniſhments of ſinn to the very faithfull alſo, to whom their ſinns are forgiven for Chriſts ſake.
But to do him a pleaſure ſhould we give him his Argument, forgiving the unſoundnes of it; what doth he conclude? Thus much that the ſuſpending of the rigorous execution of the ſentence of the Law is the moſt obſervable immediate effect of Chriſts death, that the redeemed of the Lord partake of. By ſuſpending the rigorous execution of the Law, he means, that he doth forbear an hour or a day, or ſome ſhort time, to deſtroy their lives and caſt their ſouls into hell: But ſo that every moment they muſt ſtand in expectation of it, and that to their greater torment at laſt, as their ſinns during the time of the ſuſpenſion is increaſed. Whoſoever now of Gods redeemed ones receives comfort by this doctrine, will (I doubt not) give his verdit for Mr. Baxter, having ſo nobly and divinely reſolved this queſtion; that He is a Divine indeed.
He tells us there be other effects of Chriſts death, &c. But he is not at leiſure now to communicate them. But if they have no more ſweet and marrow than this, let him keep them to himſelf, we will not be inquiſitive after them.
P. 68. B. To the ſecond Qu…ſtion. The Elect before Converſion do ſtand in the ſame relation to the Law and Curſe, as other men, though they be differenced in Gods Decree. Eph. 2. 3, 12.
Very ſhort, yet not ſo ſweet as ſhort. He ſaith it, but he proves it not. For the Scripture which he brings for proof, doth onelyonly declare what the Elect are by nature before converſion, not what they are before God in relation to his Covenant of Grace. But Mr. Baxter purpoſeth to ſpeak more largely hereunto in another place, which will give me occaſion to enlarge my anſwer. At preſent he is in travell with his anſwer to the third queſtion, and cannot be at reſt untill he be delivered of ſo beautifull a Monſter, and thus it comes from him.
Bax. To the third queſtion. I confeſs we have here a knotty queſtion; The common judgment is, that Chriſt hath taken away the whole Curſe (though not the ſuffering) by bearing it himſelf; and now they are onelyonly Afflictions of Love, and not puniſhments. I do not contradict this Doctrine, through affectation of ſingularity, the Lord knoweth; but through conſtraint of judgment; and that upon theſe grounds following.
1 It is undeniable that Chriſts taking the Curſ upon himſelf did not wholly prevent the execution upon the offender. Ge. 3. 7, 8, 10, 15, 16, 17, 18, 19.
2 It is evident from the event, ſeeing we feel part of the Curſ fulfilled on us: we eat in labor and ſweat; the earth doth bring forth thorns and brayars; women bring forth their children in ſorrow; our native pravity is the Curſ upon our ſouls; we are ſick, weary, full of fears, ſorrows and ſhame, and at laſt we dye and turn to duſt.
3 The Scripture tells us that we all dye in Adam, (even that death from which we muſt at the Reſurrection be raiſed by Chriſt,) 1 Co. 15. 21, 22. And that death is the wages of ſin. Ro. 6. 23. and that the ſickneſs and weakneſs and death of the godly, is cauſed by their ſins. 1 Co. 11. 30, 31. And if ſo, then doubtles they are in execution of the Law, though not in full rigour.
4 It is manifeſt that our ſufferings are in their own nature evils to us, and the ſanctifying of them to us, taketh not away their naturall evil, but onelyonly produceth by it, as by an occaſion, a greater good: Doubtles ſo farr as it is an effect of ſinn it is evill, and the effect of the Law alſo.
5 They are aſcribed to Gods anger, as the moderating of them is aſcribed to his l…ve. Pſa. 30. 5. and a thouſand places more.
6 They are called puniſhments in ſcripture, and therefore we may call them ſo. Lev. 26 41, 43. Lam. 3. 39. & 4. 6, 22. Ezras 9. 13. Hoſ. 4. 9. & 12. 2. Lev. 26. 18, 24.
7 The very nature of affliction is to be a loving puniſhment, a naturall evil ſanctified, and ſo to be mixt of evil and good, as it proceeds from mixt cauſes. Therefore to ſay that Chriſt hath taken away the Curſ and evill, but not the ſufferings, is a contradiction, becauſ ſo farr as it is ſuffering it is to us evill and the execution of the Curſ. What Reaſon can be given why God ſhould not do us all that good without our ſufferings which now he doth by them, if there were not ſin and wrath and law in them? Sure he could better us by eaſier means.
8 All thoſe Scriptures and Reaſons that are brought to the contrary, do prove no more but this, that our afflictions are not the Rigorous execution of the Law, that they are not wholly or chiefly in wrath; but as the common love of God to the wicked is mixt with hatred in their ſufferings, and the hatred prevaileth above the love; ſo the ſufferings of the godly proceed from a mixture of Love and Anger, and ſo have in them a mixture of good and evill; But the Love overcometh the Anger, therefore the good is greater than the evill, and ſo death hath loſt its ſting, 1 Co. 15. 55, 56. There is no unpardoned ſin in it which ſhall procure further judgement, and ſo no hatred though there be anger.
9 The Scripture ſaith plainly that death is one of the enemies that is not yet overcome, but ſhall be laſt conquered. 1 Co. 15. 26. And of our corruption the caſe is plain.
10 The whole ſtream of ſcripture maketh Chriſt to have now the diſpoſing of us and our ſufferings, to have prevented the full execution of the Curſe, and to manage that which lyeth on us to our advantage, and good; but no where doth it affirm that he ſuddenly delivereth us.
We have here an Antiſcripturall, and an Antichriſtian Concluſion; yea a concluſion that hath many Antichriſtian and Popiſh Concluſions involved therein. Therefore Mr. Baxter being extremely ambitious that an aſſertion of that nature ſhould ſtand, hath pillared and propped it up with no leſs than ten Arguments, delighted more (as it ſeemes) with number than with the waight and ſtrength of them. And that he may go orderly to work, he forelaies ſuch a ſtating of the queſtion as may not diſadvantage him, leaving the queſtion obſcure and ambiguous ſtill. The Common judgment (ſaith he) i. e. The Conſenting judgment of all the reformed Churches is, that Christ hath taken away the whole Curſe, (though not the ſufferings) by bearing it himſelf, and now they are afflictions of love and not puniſhments. Who can perſwade the Serpent to be ſtreight, and ceaſ from Crookednes and winding in his motions? He that mainteineth a good Cauſ needs no ſhifts; ſimplicity, ingenuity and plain dealing ſufficeth him. Shall we think that Mr. B: minceth and maimeth the judgment of the Orthodox Divines, but for the advantaging of the Popiſh Cauſ which he mainteins againſt them? With a Counited Judgment they aſſert a totall freedome by Chriſt, both from the Curſ and the ſufferings alſo, as they have reference to the execution of the law, yea from the law alſo as it threateneth and curſeth them that are in Chriſt: ſo that their ſufferings are chaſtiſements and tryalls, flowing from the ſame grace & love from which Chriſt himſelf and the redemption which we have by him have iſſued, diſpenſed toward them by a gracious and reconciled father, not inflicted upon them by an incenſed and unreconciled Judge. But Mr. B: caſteth a veil over their judgments, and lets but a corner thereof to appeare; becauſ if he had ſet forth their judgment at the full, it would have marr'd moſt of his Arguments wherewith he fights againſt them.