Universal Redemption of Mankind, Chapter 3
CHAP. III. Explicatory Concluſions.
Propoſition I. CHRIST Died nullius loco, ſo as ſtrictly, and properly, and fully to repreſent Mens Perſons as if in ſenſu Legali vel Civili they themſelves did ſuffer and ſatisfie.
Prop. II. Chriſt Died loco noſtro, ſo as to bear that Suffering partly for kind, and wholly for weight, which our ſins deſerved, and we ſhould have born.
Prop. III. Chriſt's Dying [in our ſtead] is in order of Nature, before his procuring us Benefits by his Death; as the means neceſſary thereto.
Prop. IV. Chriſt dyed not for any Mans final nonperformance of the conditions of the Law of Grace.
Prop. V. Chriſt did not bear for any the proper puniſhment threatned by the New Law, as ſuch; nor taketh off its Actual proper obligation from any.
Prop. VI. Chriſts Obedience was a perfect fulfilling of the preceptive part of that Law, whoſe actual obligation he ſubmitted himſelf to.
Prop. VII. Chriſts ſufferings were not a fulfilling of the Laws commination as obliging us, nor was it fulfilled but relaxed to us by a pardon.
Prop. VIII. Chriſts ſufferings were a ſatisfaction, or Redditio aequivalentis, non ejuſdem) for our not fulfilling the Precept, and the Fathers not fulfilling the Threatning upon us, (or our not bearing the penalty.)
Prop. IX. Chriſts ſatisfaction was not made to the Law properly, but to the Law-giver for the tranſgreſſion of the Law.
Prop. X. The Law as binding us, was the great Occaſion of Chriſts Death, and Loco-cauſa Obligatoriae: But not the Obligatory Cauſe it ſelf.
Prop. XI. Chriſts own Sponſion and his Fathers will were the only proper obligations.
Prop. XII. Chriſt ſatisfied God moſt properly as Legiſlator or Rector per legem operum, and not without reſpect to his Law: His ſatisfaction was for the obtaining the principal ends of the Law.
Prop. XIII. Chriſt ſuffered in our ſtead, that we might not ſuffer; but he did not in proper ſence obey in our stead that we might not obey, but for our ſakes and benefit and that we might obey.
Prop. XIV. All mens ſins equally were the occaſion or Loco cauſae meritoriae of Chriſts ſufferings (except the fore excepted ſins.)
Prop. XV. Chriſt in ſuffering bore the puniſhment antecedently due to all Mankind, equally, and not the puniſhment due only to ſome; and ſo dyed Loco omnium aequaliter in regard of his ſuffering, and their ſin the cauſe.
Prop. XVI. The purchaſing meritorious Virtue of Chriſts Death, and all the reſt of the effects which follow thereupon, do preſuppoſe the ſatisfactory Virtue, as the very ground of all; and without which Chriſts Death would have been unacceptable to God, as having only Rationem mali, or at leaſt would have been but a pattern of Patience as ſuffered from men.
Prop. XVII. Chriſt did not purchaſe further benefits Loco nostro, though he ſuffered Puniſhment Loco nostro.
Prop. XVIII. God was not well pleaſed with Man, no, not the Elect, nor did he acquit or juſtifie them, when he proclaimeth himſelf well-pleaſed in and with his Son, as being a perfect accompliſher of his will, and when he did acquit and juſtifie him.
Prop. XIX. All Mankind immediately upon Chriſts ſatisfaction, are redeemed and Delivered from that Legal neceſſity of Periſhing which, they were under, (not by remitting Sin or Puniſhment directly to them, but by giving up Gods Ius puniendi into the hands of the Redeemer; nor by giving any Right directly to them, but per meram reſultantiam this happy change is made for them in their Relation; upon the ſaid remitting of Gods Right and Advantage of Juſtice againſt them,) and they are given up to the Redeemer as their owner and ruler, to be dealt with upon terms of mercy which have a tendency to their recovery.
Prop. XX. In Law-ſence, or in reſpect to the Legiſlative will of God, Chriſt Dyed for all men. This will be explained in the following Propoſitions.
Prop. XXI. Neither the Law whoſe curſe Chriſt bore, nor God as the Legiſlator to be ſatisfied, did diſtinguiſh between men as Elect and Reprobate, or as Believers and Unbelievers de preſenti vel de futuro; and ſo impoſe on Chriſt, or require from him ſatisfaction for the Sins of one ſort more than of another; but for Mankind in general.
Prop. XXII. Chriſt hath made ſatisfaction to God as Legiſlator; and accordingly his Legal Rigorous Juſtice is ſatisfied, for the Sins of all mankind, as they are condemned, and were to be judged directly, primarily, ſimply by that Law; and hath not ſatisfied the Legiſlators Juſtice for ſome men only as Elect, or for one more than another, but equally for all.
Prop. XXIII. Chriſt hath by his Redemption of all obtained a Novum jus Imperii over all, and is Rector derivativè Supremus.
Prop. XXIV. As thoſe thoſe that know not God nor his Creation, are yet Gods Subjects as Creator, and he their Lord: So thoſe that know not Chriſt nor his Redemption, are yet his Redeemed, and his Subjects as Redeemed, and he their Lord-Reedeemer as to his Right and Law, and their Obligation.
Prop. XXV. God the Father, and Chriſt the Mediator now dealeth with no man upon the meer rigorous terms of the firſt Law: [Obey perfectly and Live, elſe thou ſhalt Die;] But giveth to all much Mercy, which according to the tenor of that violated Law they could not receive, and calleth them to repentance in order to their receiving further mercy offered them. And accordingly he will not judge any at laſt according to the meer Law of works, but as they have obeyed or not obeyed his conditions or terms of Grace.
Prop. XXVI. Though God hath been pleaſed leſs clearly to acquaint us, on what terms he dealeth with thoſe that hear not of Chriſt, yet it being moſt clear and certain that he dealeth with them on terms of Grace, and not on the terms of the rigorous Law of works; this general may evince them to be the Mediators Subjects and Redeemed.
Prop. XXVII. The Law of Nature ſince the fall, is part of the Mediators Law, by which in part he governeth: For it, with all things is deliverto him.
Prop. XXVIII. Man without Scripture may find that he is a Sinner, and that Sin deſerveth Gods wrath, and his deſtruction; and in the Creatures and Providences, providing for him, preſerving, maintaining, delivering him, he may find abundance of Mercy; which being given to one that deſerveth miſery, muſt needs evince that it comes from a moſt gracious diſpoſer, and tends to recovery, and to further mercy.
Prop. XXIX. Hence all Nations of the World have known themſelves Sinners, and all Nations have had a Hope of obtaining mercy in the pardon of their ſins; and thence it is that all (who acknowledge a God) have had ſome kind of Religion; and expreſſed it in Sacrifices or Prayers for pardon and mercy; which could never have been, without the ſaid Hope.
Prop. XXX. Though it be very difficult and not very neceſſary to know what is the condition preſcribed to them that hear not of Chriſt, or on what terms Chriſt will judge them; yet to me it ſeems to be the Covenant made with Adam, Gen. 3. 15. which they are under; requiring, their taking God to be their only God and Redeemer, and ſo expecting mercy from him, and loving him above all, as their end and chief good; and repenting of Sin and Sincere Obedience according to the Laws promulgate to them, to lead them further.
Prop. XXXI. As the rigorous Law of works is ſo far taken down to all men, that they are no longer under its impoſed neceſſity of perfect obedience to ſalvation; ſo the Moſaical Ceremonial Law, is Abrogated totally, and ſo the Obligation deſtroyed for all that were under it, without difference of Elect or Non-Elect.
Prop. XXXII. God the Father and Chriſt the Mediator hath freely without any prerequiſite condition on mans part enacted a Law of Grace, of Univerſal extent in regard of its tenor, by which he giveth, as by a Deed of Gift, Chriſt himſelf with all his following benefits which he beſtoweth (as Benefactor and Legiſlator) and this to all alike, without excluding any; upon condition they Believe and Accept the Offer.
Prop. XXXIII. By this Law, Teſtament or Covenant, All men are Conditionally Pardoned, Juſtified and Reconciled to God already, and no man Abſolutely; nor doth it make a difference, nor take notice of any, till mens performance or non-peformance of the condition make a difference.
Prop. XXXIV. This Law or Covenant Chriſt ordaineth Heraulds to Publiſh, and commandeth them to Preach it to every Creature, and commandeth every man in his place to publiſh it; without excepting or excluding any from the Priviledge of receiving it.
Prop. XXXV. As a Sovereign is not bound to cauſe every particular man infallibly to hear of his Laws, ſo he maketh a convenient publick Declaration of them; ſo Chriſt as Legiſlator is not bound to provide that every man hear of his Law whom it doth concern: Men that by Nature may be convinced that there is a God, and how neceſſary it is to know him and their Duty concerning him, and how little they do know of him are bound to make all poſſible enquiry after the further Revelation of his will, though it were by travelling into other Countries.
Prop. XXXVI. When we ſay God and the Mediator give pardon and Salvation to all men conditionally; we do not mean that there is any condition of his Making the Grant, but of his performing it, or of our receiving the thing promiſed. He abſolutely maketh a conditional Deed of Gift. He makes the Deed, and we are conditionally pardoned whether we believe or not. But we ſhall not be actually pardoned till we belive.
Prop: XXXVII. The condition of this La Grant is nothing unreaſonable nor of Natural proper impoſſibility, (it is an Eaſie Yoake, and Commands that are not grievous) it being not the leaſt repenſum, price or requital; but only [the Hearty Acceptance of the offered Benefit according to its Nature and uſe:] It is therefore proper enough to ſay (as Scripture doth) that all men are reconciled, the Worlds ſins taken away, and they forgiven; though yet none of this is Actually done, nor ever ſhall be to the final Rejecters; becauſe in a moral ſence, that is ſaid to be done: which being highly beneficial and neceſſary, may be done if we will, all the other impediments being removed; and nothing but the refuſal can deprive Men of the benefit, the Law ſuppoſing that he that is compos mentis will accept ſo great an offered benefit. Chriſt having done all his part or quantum in ſe, as ſatisfier and Legiſlator and given himſelf with his benefits to every man that will accept him; ſo that nothing but their own wilful refuſal can deprive them of them; in Law ſence he may well be ſaid, not only to Die for them, but to have procured them Pardon, Juſtification and Life. Whereas if the condition had either been a thing of proper Natural Impoſſibility, or unreaſonable, or unhoneſt, or if it were long of Chriſt that it is not performed, than it were improper to ſay that Chriſt and Life is given them, or that Chriſt Dyed for them to procure this gift.
Prop. XXXVIII. Chriſt hath given Faith to none by his Law or Teſtament; though he hath revealed that to ſome he will as Benefactor and Dominus Abſolutus give that Grace which ſhall infallibly produce it. And God hath given ſome to Chriſt that he might prevail with them accordingly: Yet this is no giving it to the Perſon, nor hath he in himſelf ever the more Title to it; nor can any lay claim to it as their due.
Prop. XXXIX. It belongeth not to Chriſt as ſatisfier, nor yet as Legiſlator to make wicked refuſers to become willing and receive him and the benefits which he offers; therefore he may do all for them that is fore-expreſſed though he cure not their unbelief.
Prop. XL. Faith is a fruit of the Death of Chriſt, (and ſo is all the good which we do enjoy): But not directly as it is ſatisfaction to juſtice; but only Remotely, as it proceedeth from that …us Dominii which Chriſt hath received, to ſend the Spirit in what meaſure and to whom he will, and to ſucceed it accordingly; and as it is neceſſary to the attainment of the further ends of his Death, in the certain gathering and ſaving of the Elec… ▪ So that moſt directly it floweth from the good pleaſure of God and the Redeemer, which we call Praedeſtination. So that it is an unmeet Speech (and ſuch as Scripture never uſeth) to ſay, that [Chriſt dyed to purchaſe us Faith] though it be a Fruit of his Purchaſe. As if a Prince ſhould Ranſome or Buy a condemned Malefactor, agreeing and reſolving that yet he ſhall not be ſaved, if he will ſpit in his Redeemers Face and refuſe him and his kindneſs. And if it be known that this Malefactor is ſo deſperately wicked, that he will thus reject and abuſe his Redeemer and refuſe his kindneſs, except the Prince ſend a boſom Friend to perſwade him, who is the moſt powerful unreſiſtable Orator in the World: If the Prince becauſe he is reſolved neither to loſe the Man, nor his Price of Ranſom, doth ſend this Orator with a Charge that he ſhall take no denial, nor ceaſe till he have procured the Malefactors conſent; is it a convenient Speech to ſay, that he gave his Ranſom Mony to purchaſe the Malefactors conſent to be delivered? Or to cure his wicked nature? No: Yet it is true that his Price was a ground-work and Preparative to this effect; ſo is it in our preſent Caſe.
Prop. XLI. The Reſurrection of the Bodies of all Men is a Benefit procured by the death and Reſurrection of Chriſt: (For though the Soul it ſelf ſhould everlaſtingly have ſuffered, yet the Body ſhould have remained in its ſtate of diſſolution, if Chriſt had not reſtored it) which Reſurrection in it ſelf is a mercy to all, (and it is a means to Gods further Glory by his Creature) though the wicked turn it to be the enterance of unſpeakable miſery to themſelves.
Prop. XLII. There is no mercy which any Man enjoyeth by Right of Law from God, but it is from the Covenant or Law of Grace, and ſo from the Blood of that Covenant: For from the old riolated rigorous Law it cannot be; therefore it muſt be from the Law of Grace.
Prop. XLIII. Chriſt by his Law of Grace, hath made it every Mans duty that hears it, to believe in him, and accept him, as our Saviour that hath made ſatisfaction for their Sins, and ſo dyed for them, and is their Redeemer: And to be highly thankful to him for this his Mercy.
Prop. XLIV. Chriſt by his Law hath made a far ſorer puniſhment than before belonged to them, to be due to all thoſe that believe not in him as one that hath ſo ſatisfied, and are not thankfull for it, and do not take him for their Redeemer. And for refuſing their Lord-Redeemer, ſhall they be condemned.
Prop. XLV. The conſciences of the damned in Hell (which will be Gods executioners) will everlaſtingly torment them for refuſing that Pardon and Salvation that was ſo dearly purchaſed for them, and that Redeemer that expreſſed ſo much Love to them, and for not performing ſo reaſonable and eaſie a condition, as Faith. They ſhall not then have the diſcovery of an impoſſibility in the condition, or that Chriſt never died for them, and never was their Redeemer, and conſequently that it was no Sin of theirs to refuſe a Redeemer, that was not their Redeemer, and ſatisfaction that was none for them, I ſay, they ſhall not have ſuch diſcoveries to eaſe their conſciences, and leſſen their torments, and make Hell as no Hell to them.
Prop. XLVI. A Chriſt-Redeemer, that hath ſatisfied juſtice, is the object of Commanded Faith, and preſuppoſed to it: Annd he that commandeth all Men to believe in Chriſt a one that hath redeemed them or ſatisfied for their Sins, doth hereby aſſert the truth of this ſuppoſition.
Prop. XLVII. The conſtitution of Chriſts Kingdom containeth many great univerſal mercies, Antecedent to thoſe that are given conditionally by his Covenant or Law of Grace; Such as are the giving of the Covenant it ſelf, and the Inſtitution of Sacraments, Ordinances, Officers, &c. Therefore as to be a ſubject is Antecedent to the being of an Obedient or a Rewarded Subject; ſo Chriſts Antecedent mercies of Redemption, extend to more than his conſequent mercies do, which ſuppoſe the performance of the conditions of his Covenant.
Prop. XLVIII. The foundations of Chriſts Kingdom being firſt laid in his undertaking, Performances, Death, Reſurrection, and Legiſlation or Covenant-making; ſo there are three diſtinct ſtates of his ſubjects: 1. The Antecedent ſtate (Antecedent to any act of their own) is to be ſubditi obligati obliged ſubjects. 2. The mediate ſtate is to be conſenting obedient ſubjects, or rebellious and diſobedient. 3. The conſequent ſtate is to be juſtified rewarded ſubjects, or Condemned Subjects. And it will not follow that Chriſt never brought men into the firſt condition, becauſe he never brought them into the laſt.
Prop. XLIX. Accordingly the Kingdom of Chriſt the Mediator, in its largeſt extent containeth all Mankind as redeemed, and made his obliged Subjects, though moſt prove Rebells. But in a limited ſenſe it containeth only the faithful, obedient, and juſtified part of the univerſal Kingdom.
Prop. L. It is this ſecond conſenting Part of his ſubjects only who are his Church, and are by Baptiſm engaged to him. So that the Kingdom of Chriſt as Redeemer is larger than his Church; and they are not words of the ſame ſignification, unleſs when the word Kingdom is taken in the narrow ſenſe.
Prop. LI. God hath not divided the World into two Parts, and put one Part only under the Government of Chriſt, and Governeth the other immediately himſelf only as meer Creator: But Chriſt is Adminiſtrator General over all Mankind.
Prop. LII. They that ſay that God giveth, all the mercies which the ungodly have, according to the firſt Covenant of Innocency; muſt make that Covenant another thing than indeed it was.
Prop. LIII. They that feign God to continue the Covenant of Innocency, as to the Promiſſory Part, and to Covern thoſe that are born in ſin and miſery, by that Law which ſaith [Be Innocent and Live] do expoſe Gods Government falſly to reproach.
Prop. LIV. They that hold that Heathens and Hypocrites are under no Covenant or Law that hath conditional promiſes, do deny a great Part of Gods Government of Mankind, and give them more excuſe for their neglect of all means for their Salvation, than is true, or than God will allow of.
Prop. LV. They that ſay that all the mercies beſtowed on Heathens, or Hypocrites are given them without the purchaſe of Chriſt, by the meer will of God not reſpecting any reconciler or Propitiation, do Sin againſt the Scripture reaſons of Chriſts Office, and undertaking, and do open a Gap for the reaſonings of them who plead againſt the neceſſity of Chriſts death for the Elect.
Prop. LVI. Though Chriſts Dominion over inanimates and Bruits do not prove that he dyed for them; Yet his dying for Mankind in general, procured his Dominion over them; which is joyned with his Empire over the ſame Perſons, which he exerciſeth by ſuch Laws as have a tendency to their repentance, Pardon and Salvation.
Prop. LVII. All this conſidered, It is (de nomine) a proper Speech much uſed in Scripture, to ſay that Chriſt dyed for all Men, and is the Saviour of the World, and is the Lamb of God that taketh away the Sins of the World, and is a propitiation for the Sins of the whole World, and taſted Death for every man, and that if one Died for all then were all Dead, &c. Seeing all the foreſaid Benefits of his Death, are actually given them.
Some Expoſitory Theſis about the Effects of the Death of Chriſt.
Propoſition I. THE Firſt and moſt Immediate Uſe and Effect of Chriſts Death, was the ſatisfaction▪ of Gods Juſtice for mans Violation of his Law.
Prop. II. It was not the Law it ſelf that Chriſt ſatisfied (if we ſpeak properly) but the Law-giver. Though improperly the Law it ſelf may be ſaid to be ſatisfied when its Ends are attained; that is, the Ends of the Legiſlator in giving the Law. The Law knows no proper ſatisfaction. To admit of ſatisfaction inſtead of fulfilling and execution, is beyond the power of the Law, and is the act of the Legiſlator as he is above the Law.
Prop. III. Chriſt did not ſuffer from the Obligation of the Law, but from the Obligation of his own Sponſion; on occaſion of the Laws obliging us to ſuffer. The Law never obliged Chriſt to Suffer (though it did to obedience.)
Prop. IV. Chriſts ſufferings were not a fulfilling of the Laws Threatning (though he bore its Curſe Materially;) but a ſatisfaction for our not fulfilling the Precept, and to prevent Gods fulfilling the Threatning on us.
Prop. V. Chriſt paid not therefore the Idem but the Tantundem or aequivalens, not the very Debt which we owed and the Law required, but the Value.
(Elſe it were not ſtrictly ſatisfaction, which is Redditio aequivalentis: And (it being improperly called the Paying of a Debt, but properly A ſuffering for the Guilty) the Idem is nothing but Supplicium Delinquentis. In Criminals, Dum alius ſolvit ſimul aliud ſolvitur. The Law knoweth no Vicarius Poenae; though the Lawmaker may admit it, as he is above Law. Elſe there were no place for Pardon, if the proper Debt be Paid, and the Law not Relaxed but Fulfilled.
Prop. VI. The Meriting and Purchaſing of further Benefits is conſequential to the ſatisfactorineſs of Chriſts Death. It would be ſo far from meriting (as it is his meer hurt) were it not firſt neceſſary for ſatisfaction, that it would be diſpleaſing to God, who is merciful, and delighteth not in the Blood of the Juſt.
Prop. VII. Though Chriſts Death be firſt ſatisfactory and next Meritorious of further good: Yet hic Obedience is firſt Meritorious and afterward Satisfactory: For it could not Satisfie but by Meriting.
Prop. VIII. Becauſe Puniſhment is not a Thing Commanded by the Law,Quod percipitur & ita eſt Obedientiae materia proxima est [Agere] vel [Non agere] & non, [Pati] ſid [Pati] poteſt eſſe materia remota. but Threatued; therefore all Obedience properly is active, (for ſuſpenſive is by act of will,) and the diſtinction between Chriſts Active and Paſſive Obedience, muſt be carefully underſtood, or elſe it will tend to confound Obedience and Puniſhment. His Paſſive Obedience is but his Obeying in Submiſſion to ſuffering; where the Conſent or Submiſſion is the direct matter of Obedience, and not the ſuffering it ſelf ſubmitted to.
Prop. IX. Chriſt did Give his Satisfaction directly and ſtrictly; not to Man for whom he ſuffered, but to God. whom he ſatisfied.
Prop. X. Yet he may be ſaid to Give it to men, (eſpecially in their Union with him and Juſtification) in that he gives them the fruits of it: As a Father is ſaid to give his Son a thouſand pound, that layeth it out in Lands for him: Though properly the Seller hath the Mony, and the Son the Lands only.
Prop. XI. It was not the Sins of the Elect only, but of all Mankind fallen, which lay upon Chriſt▪ ſatisfying. And to aſſert the contrary injuriouſly diminiſheth the Honour of his Sufferings; and hath other deſperate ill conſequences.
Prop. XII. Chriſts ſatisfaction was made to God as Legiſlator and Rector Supremus, and not …as Dominus abſolutus or meer Proprietary.
Prop. XIII. Chriſt did neither Obey nor Suffer in any Mans ſtead by a ſtrict proper Repreſentation of his Perſon in point of Law; ſo as that the Law ſhould take it as done or ſuffered by the party himſelf. But only as a third perſon, as a Mediator he voluntarily bore what elſe the Sinner ſhould have born.
To aſſert the contrary (ſpecially as to particular perſons conſidered in actual Sin,) is to overthrow all Scripture Theology, and to introduce all Antinomianiſm, to overthrow all poſſibility of pardon, and aſſert Juſtification before we Sinned or were Born; and to make our ſelves to have ſatisfied God.
Therefore we muſt not ſay that Chriſt dyed noſtro loco ſo as to perſonate us, or Repreſent our Perſons in Law Sence; but only to bear what elſe we muſt have born.
Prop. XIV. Chriſt by his Death (and ſo ſatisfaction to Juſtice) hath purchaſed to himſelf a full Propriety in all the Creatures which were under the Curſe, and ſo is become Dominus Abſolutus of all, on a new Title of Redemption, as God was before on the Title of Creation.
Prop. XV. Chriſt hath hereby purchaſed alſo a Supream Rectorſhip (ſo far as a Derived Power may be called Supream; and God as he is Redeemer is properly Supream) grounded on his Abſolute propriety; even as Gods Rectorſhip as Creator was grounded on his Abſolute Propriety as Creator. Every man may rule his own according to its Nature and Capacity.
Prop. XVI. Hereupon by actual Rendition, all things are Delivered up to Chriſt both as Proprietary and Rector.
Prop. XVII. As Proprietary or Dominus, Chriſt over-ruleth the World, and diſpoſeth of all Events and Beings Naturally (as moſt conduceth to his Redemption Ends.)
Prop. XVIII. As Plenipotent Rector he now Ruleth all inferior Rational Creatures by his Laws, as the Univerſal Lord-Redeemer.
Prop. XIX. Seeing both the Rational Creature, and the viſible frame of the Creation are delivered up to Chriſt the Redeemer, it muſt needs follow, that the very Law of Nature (whether it be in Natura rerum, ut ſignum; or in mente humanâ, ut principia Cognita) is Chriſts Law: And ſo that thoſe that are ruled by the meer Law of Nature are ruled by Chriſt, ſo far as they do well.
Prop. XX. As God is the Ruler (as to Title and ſome Legiſlation and Judgment;) of thoſe very Pagans who know him not, but deny a Godhead; ſo Christ is ſo the Ruler of thoſe very Infidels who know him not, but deny the Mediator.
Prop. XXI. In giving up all Propriety and Rule to Chriſt, God has not diveſted himſelf of any thing, ſave only a Right or (as it were,) an Obligation to puniſh the pardoned. For as Christ is God himſelf; ſo the Father ſtill Poſſeſſeth and Ruleth by the Redeemer. As he hath ſtill the Title of Creator, ſo is he in the Son God-Redeemer.
Prop. XXII. Seeing no Man can fulfill the Firſt Law, or Covenant, and no Man can be ſaved by a Covenant not kept, and Chriſt Redeemed not Man into abſolute liberty, (to be from under Law and Rule, which were Miſery to him and not liberty) Therefore it hath pleaſed the Father and Mediator to make to Man a New Law and Covenant ſuited to his preſent State of Miſery.
Prop. XXIII. The Tenor of this Law is that whoſoever will Repent, Thankfully and heartily accept Jeſus Chriſt to be his Saviour, Teacher, King and Head, believing him to be the Redeemer, and will Love him (and God in him) above all, and obey him ſincerely, to the Death, ſhall upon his firſt acceptance be Juſtified and Adopted, and upon his perſeverance be juſtified at Judgment, ſaved from Hell, and Glorified: And whoſoever rejecteth him, ſhall bear the Guilt and puniſhment of all his Sins againſt the Law, and for his refuſal, be far ſorelier puniſhed.
Prop. XXIV. By this New Law, or Covenant, Chriſt hath brought all Men, where it is Promulgate, under the Duty of receiving him, and Life in him: And under a Promiſe of Life, if they do receive him, and a Threatning of Death if they reject him.
Prep. XXV. The tenour of this New Law in all theſe Parts is Univerſal, extending to all, (No Man is excepted out of Precept, Promiſe, or Threatning) whether the Promulgation be Univerſal or not.
Prop. XXVI. It can hardly be proved that there is any great Part of the World, that have not heard of Chriſt, or had ſome means to have come neerer to the knowledg of him.
Prop. XXVII. All thoſe that have not heard of Chriſt, have yet much Mercy which they receive from him, and is the Fruit of his Death: According to the well or ill uſing whereof, it ſeems probable that God will judg them.
Prop. XXVIII. But it is ſafeſt to leave the Caſe of thoſe that never heard of Chriſt and their Infants, as a thing unrevealed or ſo darkly revealed that God would not have us know any more of it, than that our condition is far better than theirs, that ſo we may be thankful.
Prop. XXIX. It is a courſe to blind and not to inform Men▪ to lay the main ſtreſs in the Doctrine of Redemption, upon our uncertain concluſions of Gods dealing with ſuch as never heard of Chriſt: Seeing all proof is per notiora: And we muſt reduce points uncertain to the certain, and not the certain to the uncertain, in our Trial.
Prop. XXX. Chriſt may be Ruler de jure, and in Part de facto, where yet Satan prevaileth, and the Sinner ſhall periſh for Rebellion.
Prop. XXXI. In the New Law Chriſt hath truly given himſelf with a Conditional Pardon, Juſtification, and Conditional Right to Salvation, to all Men in the World without Exception.
Prop. XXXII. This Law giveth Chriſt to no Man in the World by name (now) nor more then other, antecedently to their believing: But to all if they will believe.
Prop. XXXIII. It is therefore a proper and true Speech to ſay that Chriſt dyed for all (eſpecially all that ever heard his Goſpel): Seeing that in Law ſence he did Dye for them in all the forementioned reſpects. As the nature of the Law is to conſtitute Debitum, Dueneſs; ſo it conſtitutes to all Men, 1. The Dueneſs of Obedience, that they accept Chriſt offered them. 2. The Dueneſs of the Benefit, if they accept him (a conditional due.) 3. And the Dueneſs of the puniſhment if they reject him. So that in Law Senſe Chriſt dyed for all.
Prop. XXXIV. If Chriſt were not their Redeemer, and his Satisfaction had been no way for them, nor a Mercy to them, then the Damned ſhould not periſh for rejecting their Redeemer, nor for refuſing the mercy of Redemption; Nor their conſciences accuſe them for it. But undoubtedly for this will be their deſtruction, and for this their conſciences will accuſe them.
Prop. XXXV. It being not the ſatisfaction it ſelf that is tendered to Sinners, but the Fruit of it, It cannot by any Miniſter, nor will not by Chriſt, be offer'd (in thoſe Fruits) to Men, if it were not firſt given and accepted for them as well as others (in Law Sence) by God, from the Redeemer. The Rector or Creditor muſt firſt receive the ſatiſfaction, before a diſcharge can be offered to the offendor or Debtor, on conſideration of that ſatisfaction made and accepted: Much more, before Men can be condemned juſtly for refuſing it. If the ſatisfaction were given and accepted for the Elect only, it could not in the Benefits which wholly preſuppoſe it, be ſo offered to the Non-Elect, and they judged for refuſing the benefit of a ſatisfaction never made for them.
Prop. XXXVI. Chriſts dying for Men, is Antecedent to their believing in him: Their believing preſuppoſeth his dying for them: His Death ſaveth them becauſe they believe; but he did not die for them becauſe they believe, but they muſt believe becauſe he dyed for them. The Act both as performed and commanded here preſuppoſeth the Object. The Command therefore of believing preſuppoſeth that Chriſtdyed for Men.
Prop. XXXVII. No Mans name or Deſcription (ſo as to difference him from others) being in the offer and promiſe conditional, but it being made alike to all, it will follow that no Man could have any true ground to believe or accept Chriſt if he knew not that he is one of thoſe, to whom he is univerſally offered, and conditionally given; and conſequently for whom he ſatisfied.
Prop. XXXVIII. If the condition on which Chriſt is given to all (and Life in him) were ſomething of natural proper impoſſibility, or unreaſonable, or if it were long of Chriſt that the condition is not performed by them, then it were leſs proper to ſay, that Chriſt is given them, or that he dyed for them, in reſpect to this conditional gift. But ſeeing the condition is nothing of natural proper impoſſibility, nor unreaſonable, being but their hearty acceptance of Chriſt as he is offered them and not the leaſt Repenſum; requital, price, or repayment; and nothing but their own wicked diſpoſition, and obſtinacy can cauſe their nonperformance; ſo that they may have Chriſt and Life if they will; therefore it is proper to ſay that Chriſt is given them, and conditional Pardon and Life in him; and that Chriſt therefore dyed for them.
Prop. XXXIX. It is Gods Law or Covenants which conſtitute the Right or Dueneſs of obedience, rewards, and puniſhments, and it is not Election or the meer Decree of God that doth any of theſe. We have no Right to Chriſt upon Election, till the Covenant or Law give us Right.
Prop. XL. Elect and Non-Elect therefore have equal Right to Chriſt, till believing difference them: That is, all have a conditional Right, and none an actual and abſolute.
Prop. XLI. The Covenant berween the Father and Mediator (commonly ſo called) gave Chriſt a full Power to confer pardon and Life; but gave not to Men any Right ot Title to the benefits.
Prop. XLII. Nor did that Covenant or promiſe which God made to fallen mankind of ſending a Saviour to Redeem them, give this Right actually to theſe benefits.
Prop. XLIII. Nor doth that promiſe or Covenant which God hath made, of giving a new and ſoft Heart to the Elect, give any Man an actual Right to Remiſſion, Juſtification or Glory: No nor to renewing Grace: it being but a prediction what God reſolveth to do for the ſaving of ſome, known only to himſelf and ſo a diſcovery of his purpoſe, and not a conferring of Right. Or if it were a Promiſſum vel Donatio in diem, ſine conditione, as ſome would make it, yet it would not give actual Title till the time come: Non da…r actio ante diem in talibus promiſſis inter homines. It is the nature of ſuch gifts that upon (the Donors will) the Right ſhould be as it were in paſſing from the Donour to the receiver till that day Et ſi ceſſit dies, ſaltem non venit. It is not ours in Title till the Day. But indeed here is no prefixed day, nor proper Gift.
Prop. XLIV. We Muſt therefore carefully diſtinguiſh between theſe three forementioned Covenants, and that univerſal Law or conditional Covenant of Grace made to all mankind; which is it by which Chriſt ruleth, and will judge us: And which is his Inſtrument of conferring Right, and ſo of pardoning, Juſtifying, and Adopting us.
Prop. XLV. Chriſt hath a threefold Kingdom: Of one all the World are Subjects, theſe he over-ruleth, and partly ruleth to reſtraint at leaſt, by the Law of Nature. Of the other (the viſible Church) all profeſſed Chriſtians are members: Theſe he ruleth by his Law of Grace, and Spirit, but differently. Of the third (which is the Souls of believers) only true believers are members: Theſe only Chriſt ruleth to Salvation; but the reſt alſo, as Redeemer.
Prop. XLVI. When the Schoolmen and our own Divines ſay, that Chriſt dyed for all quoad ſufficientiam pretii, but not quoad efficientiam; they cannot without abſurdity be interpreted to mean, that his Death is ſufficient for all if it had been a Price for them; and not a ſufficient Price for them; For that were to contradict themſelves. And ſo Chriſt could not be ſaid to dye for Men quoad ſufficientiam pretii. For it is neither for them, nor a Price, ſo conſidered.
Prop. XLVII. It ſeems an injurious feigning of Chriſt to ſuffer much in vain, to ſay that he paid a Price ſufficient for all the World, when yet it ſhall be no way efficient: Unleſs they think that Chriſts ſufferings are no greater for all Men, than if he had ſuffered but for one or few; and that minima guttula ſanguinis Chriſt i ſufficit ad redimendum mille mundos, which our Divines diſclaim, as a dangerous Error. They therefore that think it, a making Chriſt to ſuffer in vain, to ſay, He dyed for ſome that periſh; do themſelves make him much more, to ſuffer in vain, in ſaying, he paid a Price for ſome, which was ſufficient for all, but ſhall be no way efficient for them.
Prop. XLVIII. Chriſts Death is a ſufficient Price and ſatisfaction to God for the Sins of all Mankind: The Efficiency of ſatisfaction paſſive is it wherein the ſufficiency to further uſes, doth conſiſt. But it effecteth actual Remiſſion, Juſtification Adoption, Salvation, only for Believers. This is the plain truth, and the Senſe of Divines in ſaying, that Chriſt dyed for all quoad ſufficientiam pretii, non quoad Efficientiam.
Prop. XLIX. It hath not ſo much as a ſhew of Injuſtice or wrong to any for God to puniſh unbelievers for the ſame Sins that Chriſt died for, if we do but underſtand, 1. The difference between ſuffering by our ſelves or our delegate, ſubſtitute or Vicar, and a Mediator ſuffering for us, 2. And between ſolutio ejuſdem, & ſatisfactio which is Redditio equivalentis, and ſo 3. Between a refuſable ſuffering or payment, (as the laſt is) which doth acquit but on what terms the accepter pleaſeth, and not ipſo facto; and a not refuſable payment, (ſuch as the firſt is) God accepted the ſatisfaction on thoſe terms only, that no final Rebel ſhould partake of the ſaving benefit. If it be a wrong, it is either againſt Chriſt, or the Sinner, Not to the Sinner, for he ſuffereth but once: And the former ſuffering of Chriſt, was not in perſonation or repreſentation of his perſon, nor as his ſubſtitute, nor appointed or procured by him: But by a third Perſon, in the Perſon of a Mediator ſent by God, and voluntarily undertaking it. Nor to Chriſt is it any wrong: For 1. He is willing: Volenti non fit injuria. 2. It was the agreement, it ſhould be ſo: 3. Yea it is he that doth it. He as Judge condemns them for ingratitude and Rebelling againſt himſelf and conſequently leaves all the reſt of their Sins upon them.
Prop. L. Nor is it any more abſurd that Chriſt ſhould ſatisfie for thoſe that were in Hell, when he ſufferd, then that he ſhould do it for thoſe that were in Heaven at his ſuffering. He paid the Price which he had agreed to pay, which became effectual upon the agreement and undertaking (before the payment:) And was then offered to Mankind: Of whom ſome ſuffered for rejecting it as others were ſaved upon the accepting it, even before his death.
Prop. LI. Nor was Chriſts Satisfaction for thoſe that periſh Vain: Seeing it is the ground of his New Title of Lord-redeemer, as to Dominion and Rectorſhip, and ſo the ground of his New Legiſlation, Judgment, Adminiſtration and Government of the World; and will be the occaſion of his juſt deſtruction of the Rejectors of him, even thoſe Rebels that would not have him to Reign over them, and of his glory therein. Even as Gods Creation and preſervation of Men, is not to be called Vain, or no mercy, becauſe he gives not all Men Hearts to repent, and ſo ſome periſh. For as Creation laid the ground of the Creators Dominion, Rectorſhip, Legiſlation and Rule▪ and Judgment (if the firſt Covenant had ſtood in force as it was at firſt): So did Redemption by ſatisfaction do in reſpect of the Redeemer, and Covenant of Grace:
Prop. LII. All that Chriſt (by the work of Redemption) did purchaſe a propriety in and Dominion over, were not Redeemed by him: Bruits and Devils are hereby under his Dominion, and Devils ſhall be judged by him: But not as Subjects. For he procured (as Mediator a Dominion over theſe, but as utenſils in his Houſe, or as Enemies to be reſtrained, ordered, and deſtroyed: Therefore Chriſts judging Devils will not prove that he redeemed them: When yet his judging unbelieving Men will prove that he Redeemed them. Devils are judged as Enemies, but not as Rebels againſt their Lord-Redeemer: But wicked Men are condemned as Rebels againſt him, for ungrateful rejecting a benefit given them. If a Country fall into Rebellion, and the King ſentenceth all to Fire and Sword, and the Prince by ſatisfaction purchaſe all to himſelf both Men and Country: And ſend Heralds to proclaim mercy and pardon to all that will accept him, and thankfully accknowledg his favour: Some accept and ſome reject him. The ſame Prince deſtroyeth theſe Rebels for rebelling: And he deſtroyeth alſo all the Bears, Lyons, Wolves, and devouring Beaſts that annoyed and kill'd his ſubjects. Now will any ſay, that becauſe he appointeth the Wild Beaſts to death, and yet ſatisfied not for them, nor Redeemed them, that therefore he redeemed not the Rebels neither? All ſayings and writings have different Sences in the ſame words ſometimes, according to the difference of the Materia Subjecta.
Prop. LIII. The Doctrine of Univerſal Redemption thus delivered, runs with the whole Scope of Scripture, and hath not the leaſt inconveniences; when the denial of it, contradicteth a multitude of expreſs Texts, and bringeth on more deſperate conſequences than can eaſily be conceived.
Prop. LIV. Though Chriſt dyed equally for all Men, in the foreſaid Law-Sence, as he ſatisfied the offended Legiſlator, and as giving himſelf to all alike in the conditional Covenant; Yet he never properly intended or purpoſed the actual juſtifying and ſaving of all; nor of any but thoſe that come to be juſtified and ſaved. He did not therefore dye for all, nor for any, that periſh, with a Decree or Reſolution to ſave them much leſs did he dye for all alike, as to this intent.
Prop. LV. All that conditional Pardon with the means of Grace, and common Mercies which the Non-elect do actually receive in time, were purpoſed for them before time, and intended to them as Fruits of Chriſts Death; and ſo far even in regard of his Purpoſe de eventu applicationis, Chriſt may be ſaid to Die for them, (beſides the foreſaid ſatisfaction:) For God being Rector per Leges deals with men on Law terms, and gives Mercies, and Executes Juſtice only according to his Laws. He would not ſo much as relax the Old Law for the pardon of any Sin, but by a new Law, which is Lex Remedians. But the old Law being broken, God can ſhew no mercy now according to its tenour: It muſt be therefore according to the Law of Grace and from it, that all men receive their Mercies; and conſequently from the Blood of that Covenant, which is the ground thereof, and by which Apoſtates are ſaid to have been ſanctified, Heb. 10.
Prop. LVI. When we ſay that Chriſt did Die for men conditionally, as to his Death it ſelf, and the ſatisfaction to Juſtice immediately thence flowing; we cannot intend it, or truly ſay ſo: Nor yet as to the granting of his Univerſal Conditional pardon: For Chriſt abſolutely procured all theſe. But we mean it only in regard of Actual Remiſſion, Juſtification and Salvation. The Covenant or Promiſe is indeed Conditional; that is, there are conditions required on our part to the fulfilling of it, that we may have right to the Benefit: But no conditions for the granting of it; much leſs for Chriſts Actual Dying and Satisfying.
Prop. LVII. Though it be diſputable whether God have any Decretive will de eventu, properly Conditional, yet is it beyond all doubt that he hath a Conditional will de Debito, and Conditional Laws; and it being to God as Legiſlator that Chriſt made Satisfaction, and it being by Law that the Dueneſs of Juſtification and Salvation is conveyed to believers, and the Dueneſs of Puniſhment to Unbelievers, therefore it is very proper to ſay, that Chriſt by his Death hath purchaſed Salvation for all Men Conditionally.
Prop. LVIII. Yea, it is undoubted that the very Decretive Will of God de Eventu applicationis is Conditional in this ſence; that Faith and Repentance are Decreed by God to be Conditions of Juſtification and Salvation, but not conditions of Gods act of Decreeing (Twiſſe ſaith that in this Senſe no man denyeth Gods will to be conditional, Vid. Conſid. of Syn. Dort. and Arles, &c. Page 61. And againſt Cotton Page 74.)
Prop. LIX. Thoſe that dare ſay, that Chriſt is an imperfect Redeemer if he do not procure Faith it ſelf for every Man that he Dyeth for, (which is their Maſter Argument) may as well ſay, that God is an imperfect Creator, becauſe he maketh not Worms to be Men; or that he is an imperfect Conſervator becauſe he preſerved not man from Mortality, Damnation and Antecedent Calamities; eſpecially from Sin: Or that he is imperfectly Merciful, becauſe he permitteth Men to ſin; and Condemneth them: Or that Chriſt is an Imperfect Redeemer of the Elect, becauſe he ſuffereth them after his Redemption to Sin, Suffer and Die: Or, that the Holy Ghoſt is an imperfect Sanctifier and Caller, becauſe many wicked Men are Sanctifyed and Believe imperfectly (ſo as will not ſuffice to Salvation) and becauſe they reſiſt and quench the Spirit, and fall from that Faith and Sanctification which they had. Or that the Spirit is an imperfect Comforter; becauſe ſo many Saints Live and Die in ſuch unconformitable ſadneſs: Or that Scripture is an imperfect means, becauſe the Effect is ſo imperfect. In a word, they may as well ſay, that where God doth not overcome mens wicked diſpoſitions, he is an imperfect God to them in regard of his Mercies: All which beſeem not the Tongue of a Chriſtian.
Prop. LX. That Argument commonly brought againſt Univerſal Redemption, [that where Chriſt doth the work of a Mediator for any man in one of his Offices, he doth it in all] is undeniably deſtructive to the cauſe it is brought for: For it is undeniable that Chriſt as Prophet, and King, Teacheth, Calleth, Illuminateth, many Non-elect; giveth ſome Faith, ſome Taſte of his word and the powers of the World to come; ſanctifyeth them by the Blood of the Covenant, and waſheth them from their former pollutions, Mat. 13. Heb. 6. and 10. …2. Pet. 2. 20. Therefore in his Prieſtly Office he muſt (at leaſt) be as far their Mediator.