A26883:1412
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,…
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,
London: printed by Robert White for Nevill Simmons, 1675
THE Second Part. OF GODS GOVERNMENT, AND MORAL WORKS. › Section 6: Of Universal Redemption.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
All these Benefits Christ hath made a conditional Deed of Gift to all the world: But only the Elect accept them, and possess them. From whence we certainly infer, that Christ never absolutely intended or decreed that his death should eventually put all men in possession of these Benefits: And yet that he did intend and de•ree that by his death all men should have a conditional Gift of them. (As Dr. Twice doth frequently assert.)
All these Benefits Christ hath made a conditional Deed of Gift to all the world: But only the Elect accept them, and possess them. From whence we certainly infer, that Christ never absolutely intended or decreed that his death should eventually put all men in possession of these Benefits: And yet that he did intend and de•ree that by his death all men should have a conditional Gift of them. (As Dr. Twisse doth frequently assert.)
98. Christ therefore died for all, but not for all equally, or with the same intent, design or purpose: So that the case of difference in the matter of Redemption, is resolved into that of Predestination; and is but Gods different Decrees about the effects of Redemption.
99. The particle [For] when we question whether Christ died [For▪] All is ambiguous: 1. It may mean [In the strict representation of the persons of all as several, so that they may be said to have died or satisfied •n and by him, as civilly in their own persons, though not naturally]. And thus Christ died not for all, or for any man: which yet is in some mens conceits, who thence say that Christ died not for all, because he did not so personate all. 2. It may signify [to die by the procurement of all ens sins, as the assumed promeritorious cause.] And thus Par himself in his Irenicon saith, That the sins of all men lay on Christ; and so he died for all, that is, for all mens sins as the cause of his death: And you may tell any wiked man, Thy sins killed Christ (what-ever the deniers say to excuse them). 3. Or it meaneth, that Christ died finlly for the good of all men. And that is true, as afore explained. He died for the good of all; but not equally; that is, not with the same absolute Will, Decree or Intention of attaining their Salvation.