Universal Redemption of Mankind, Chapter 8 · Argument 4
Argument 4. Againſt Univerſal Satisfaction.
4. If Chriſt dyed for thoſe that ſhall be Damned, and never receive that Remiſſion or Salvation, which he dyed to procure, then he ſuffered much in vain, (or caſt away his blood) but the conſequent is falſe, Ergo, &c.
Anſw. 1. This is a ſtrange Objection for thoſe Men to make, who ſay that Chriſt ſuffered enough for all, or paid a Ranſom ſufficient for all, without any intent that it ſhould be loco omnium in their ſtead, or ſhould ſatisfie God's Juſtice for all.
They ſuppoſe Chriſt to have ſuffered or paid as much as we do affirm; we ſay it was becauſe all mens ſins lay upon him, they ſay no, and give us no reaſon why Chriſt ſhould ſuffer enough for all, when he undertook to ſuffer only for the ſins of the Elect.
I ſhould think that the Objection lay ſtronger againſt them, that they feign Chriſt to ſuffer in vain; but how theſe ſame men can fairly object this to others, who aſſign ſo many effects of Univerſal Satisfaction, I cannot yet diſcern.
And let me add this much, leſt I be miſtaken in my tenth and eleventh Arguments againſt them (moſt of which is ad homines,) that I do not think it can be proved that the degree of Chriſt's pain was ſo punctually proportioned to the number of ſins or ſinners for whom he died, that if there had been one more ſin or ſinner he muſt have ſuffered more (or one 1000,) and if there had been one leſs, he muſt have ſuffered leſs; (though yet I think it was neceſſary that his ſuffering were ſo great and reproachful, as might be a full demonſtration of Gods Juſtice, and might ſerve to the attainment of the ends of the Law: And not as the Fryars ſay, that the leaſt drop of Chriſts blood might have ſerved to redeem a thouſand Worlds.) I ſuppoſe it is clear that Chriſt did give himſelf a ranſom for Fallen Mankind in general, and that if it had been but for a few perſons, leſs might have ſatisfied God's Juſtice than Chriſt did undergo: But that his Sufferings were ſo proportioned to the number of Sins or Perſons undertaken for, let them prove that can, for I cannot, or that believe it, for I do not.
1. Becauſe the principal Dignity of his ſufferings which made them ſatisfactory, and equivalent to all mens ſufferings, was not the degree of the pain, but the dignity of the ſufferer; and next to that was the relative part, even the publick ſhame and infamy to which he condeſcended,
2. May we not think that as it was Chriſt as Man who ſuffered, ſo Chriſt as Man knew what he ſuffered for. And is it not doubtful whether Chriſt as Man in his ſuffering (before he was glorified) did know every Perſon, yea, or all the Elect for whom he dyed.
In his Infancy he did not; and when he ſaith, that the Son of man himſelf knew not the day or hour of his coming to Judgment, may it not intimate that he knew not juſt how long the World ſhould laſt, and conſequently that he knew not juſt how many, or who ſhould be born (Elect or others) before the End: But this I will not inſiſt on, as ſpeaking with ſome fear of intruding too far into unrevealed things, and not doubting but that Chriſt as God knew all men by name. But it is moſt unqueſtionable that Chriſt as man intended his Sacrifice in ſuffering to be in the ſtead and for the ſins of Mankind in the general; whether he ſo intended it with a nomination of each particular Perſon or not.
2. I further Anſwer to this Objection, That it is high arrogance and preſumption for us ſilly Bats and Moles to charge God with doing any thing in vain, or to charge Chriſt as ſuffering in vain, meerly becauſe we cannot reach to the knowledge of his ends. As if he might not have many glorious ends that we know not of.
3. I further Anſwer, That it is moſt evidently diſcovered, that it is not in vain, nor one drop of Chriſts blood loſt, tho' many that he dyed for do come ſhort of Salvation. For that which is the means to theſe ends following (which Chriſt attaineth) is not in vain.
1. He hath attained the effectual ſatisfaction of Juſtice for all, viz. according to the Firſt Law.
2. He hath delivered the Sinner from the legal neceſſity of periſhing that he was then under.
3. He hath laid the Foundation of his new right of Dominion, as owner of all men: For to this end he both dyed, roſe, and revived, that he might be Lord both of the dead and the living, Rom. 14. 9. And if this were his end, and this end attained, then it was not in vain.
4. He hath laid the Foundation of his new right of Rectorſhip, as the forementioned Text more directly proveth; (for foreign more reſpecteth him as Rector than as Owner,) God being minded to change the Government of the World, did lay the whole Foundation of the New Government in Chriſts Univerſal Redemption, even as he laid the Foundation of the Old Government, in the Creation of Man after his Image.
Our Divines ſay, God Created Man to Life and Happineſs, ſo be it he would obey; and undoubtedly he Created him in a ſtate of happineſs, and put him in a way to obtain either the enjoyment of a greater, or at leaſt the perpetuation of that which he did enjoy, and made him an implicite promiſe of it.
Now ſhall any man ſay, that becauſe God foreknew or decreed that Adam would ſin, and never obtain that life to which he was ſo Created, or which was ſo promiſed him, that therefore God made him capable of it in vain, or promiſed it in vain, or preſcribed him means to the attainment of it in vain? (for his attaining Life after by Chriſt, is nothing againſt his loſing it in the firſt way?) Moſt certainly thoſe that ſee not the glory of Chriſts new Adminiſtration in the Government of the World in general, (in Title, and ſo legiſlation, judgment, and execution) as it differs from the Adminiſtration of the former Government, they do rob God of a very great part of the glory of the work of Redemption; and if they overlook ſo glorious an effect of this work (which ſhould be part of the matter of their weekly ſolemn Praiſes on the Lords days in the Church Aſſemblies, for which the day was tranſlated from the ſeventh, which was for the commemoration of the Creation, as the cauſe of our being, and ground of the former Government) no wonder if they ſpeak and write again Univerſal Redemption.
The whole World is now governed by Chriſt, and ſo by God, as he is God Redeemer. And it is no ſmall flaw or errour in their Theology, that deny the Foundation of the whole Government, and then cry out, that we make Chriſt to dye in vain, if he bring not all infallibly to Heaven that he dyed for.
5. And alſo he hath (in ſubordination hereto) attained this by his death, that he hath power to abrogate or alter the Law that was againſt us: And that men before their believing, are now his Priſoners, and not the Fathers, as Rector according to the firſt Law unremedied, and ſo they are Priſoners of hope, and not of deſpair.
6. He giveth them under his hand a Conditional Remiſſion and grant of Salvation: If they will have him, and Life with him they may, For this is the Record (which men periſh for not believing) that God hath given us Eternal Life, and this Life is in his Son: He that hath the Son hath Life, and he that hath not the Son (for all that gift) hath not Life, 1 John 5. 10, 11, 12. This end Chriſt attained, and therefore dyed not in vain.
7. He putteth men in a way towards recovery, appointing them ſome means to be uſed thereto, and giving them ſufficient grace or help to that uſe of thoſe means which he firſt requireth of them.
8. Theſe men do actually partake of a multitude of mercies in this Life, beſides the forementioned: They enjoy a comfortable, healthful Life, with the ſupply of their wants, being provided for with neceſſaries, and uſually with delightful abundance; having the ſervice and uſe of all the Creatures. They are kept from all cauſe of deſparation, and the ſelf-tormentings of Conſcience which are its inſeperable concommitants; and which thoſe that feel do often call the torments of Hell within them. They are not only kept out of Hell it ſelf, but (as is ſaid) have a poſſibility of everlaſting eſcaping it; and if they will not reject it, they ſhall certainly enjoy Eternal Life. All the mercies (in one word) which ever they receive are from the Blood of Chriſt; and therefore as to them, he Died not in vain. Their Lives indeed might have been continued according to the tenour of the firſt violated Law, but it would only have been as a fit ſubject of miſery: It would not have been ſuch a Life of Hope, Delights, and Abundant Mercies.
9. They ſhall all have their Bodies raiſed up at the Reſurrection Day, and that by the power of Chriſt as the Redeemer.
10. They ſhall all be judged by Chriſt as their Lord-Redeemer, and ſo acknowledge him before all the World.
11. They ſhall be judged according to the Talents of Mercy which they abuſed, and the Grace which they rejected, after the tenour of the Redeemers Law; and not according to the unremedied Law of works: And ſo ſhall be left without all juſt excuſe, even at the bar of Grace: To their greater ſhame, and the Redeemers greater glory, than if they had been judged according to the meer Law of works, by God-Creator, as the Legiſlator of that Law.
12. Laſtly, They ſhall in their juſt everlaſting Damnation bring double Glory to Gods Juſtice, as Belilevers in their Salvation ſhall bring a double Glory to his Mercy. As in our Salvation God will not be honoured only as Creator and Rector according to the firſt Law; but alſo as Redeemer and Rector according to the New Law: So in the Damnation of Unbelievers, it is not only the Juſtice of God as Creator and Rector according to the firſt Law, but it is ſpecially the ſupereminent Juſtice of Chriſt and God as Redeemer and Rector, according to the new Law, which will be everlaſtingly glorified on the rejectors of Grace. They will then fully acknowledge that Chriſt died for them and Redeemed them, and that in mercy; and that for the undervaluing and rejecting of that mercy, they do juſtly ſuffer: So that here will be a more glorious advantage for the demonſtration of Gods Juſtice, than ever could have been according to the tenour of the firſt Law, and without Chriſts ſatisfaction for the Sinners. And I think if Chriſt attain his own and his Fathers Glory, he Dieth not in vain, and loſeth not the fruits of his Blood-ſhed. He knows how to manage the buſineſs ſo as that he ſhall be no loſer, let men prove as ungrateful and obſtinate as they pleaſe. All theſe ends Chriſt actually obtains, for they are ends fully intended by himſelf. But then the very Salvation of all men, is finis preſcriptus & propoſitus, propounded to man to be intended, and Chriſts ſatisfaction is made a ſufficient means thereto, in ſuo genere, and ſo this may be called the end of Gods Legiſlative will, though he attain it not (as is ſaid before.)