Universal Redemption of Mankind, Chapter 7 · Argument 2 – Argument 3
Arg. II.
If God do offer (by his Word and Meſſengers) Remiſſion, Juſtification, Adoption and Right to Glorification, to all (Elect and Non-Elect) then Chriſt hath ſatisfied for all. But God doth ſo offer theſe to All: Ergo, &c.
A Remiſſione & Salute omnibus Oblatis.
The former Argument was drawn from the Gift, and this is drawn from the Offer: which though it be inſeparable from the former, and ſo implyed in the former Argument, yet I ſhall annex it becauſe of them, who deny the Conditional Gift, but confeſs the Offer. The Antecedent I think few will queſtion, as to All who hear the Goſpel; and God as Legiſlator hath done his part in offering it to thoſe that yet …e…er heard it. 1. In making the Tenour of the promiſe or Offer, of Univerſal extent. 2. And in Commanding his Officers to go into all the World and Preach the Goſpel to every Creature.
The Conſequent is proved thus. 1. The Pardon offered is either a Pardon purchaſed by Chriſts Satisfaction for them to whom it is offered▪ or elſe procured ſome other way: But there is no other way of procurement, Ergo, &c.
1. Not without Chriſts Blood as is proved.
2. Not by Chriſt's Blood as ſhed for others, as is proved.
Object. But it is by his Blood as ſhed for all that will Believe.
Anſ. 1. Believing is not the Condition of Chriſts Dying for us; but of our participation of the benefits thereby purchaſed: not of the Impetration, but of part of the Application. Chriſt never ſaid, If men (or this man) will Believe, I will dye for them; But, [If thou Believe thou ſhalt be juſtified and ſaved, by him that hath died for thee.] Belief is not preſuppoſed as the Qualification of the ſubject for whom Chriſt muſt dye▪ but is required after, and given freely to his choſen, for the further Application of his Death.
2. His dying for them that will Believe, was either for certain determinate perſons who ſhould Believe; or elſe without a determination of the perſons. If the latter only, then he died certainly for none. If the former then his dying for one man would not procure pardon for another.
2. God doth not offer that which he cannot give (for his offer is a gift, on condition of Acceptance: and we muſt not dare to charge God with illuſory or ludicrous actions.) But God cannot give Pardon and Juſtification and Right to Salvation, to any ſinful man for whom Chriſt never ſatisfied: When I ſay [God cannot] I mean not, that he cannot for want of Power, but becauſe of his Wiſdom, Goodneſs and Juſtice, He cannot (being Rector of the World) do that which is ſo Inconvenient, and ſuch a Monſter in Government, and ſo deſtructive to the ends of his Government: All grant that quoad potentiam ordinatam now he cannot: that is, He will not. If God may give theſe to one man, yea to All the Non-Elect to whom they are offered, without Chriſts ſatiſfaction procuring them, then he may do ſo by all: but that is not true, Ergo, &c.
Object. But i… men will Believe God Can and Will give them what he offers.
Anſw. This Objection ſuppoſeth the Believing of that perſon for whom Chriſt died not, or elſe it changeth the ſubject of the queſtion. For the Queſtion now is, Whether God can give Pardon to a Man for whom Chriſt hath not ſatisfyed? And it is hereby anſwered, that He can if that man Believe? To which I reply, that he cannot, or will not, ſuppoſing that ſuch a Man ſhould believe. For it is Chriſts Death that is principally requiſite, and that before Believing, without which all the Believing in the World will do no good. But ſome will ſay, It may not be ſuppoſed that a Non-Redeemed man ſhould Believe. I ſay, it may well be ſuppoſed in diſpute: But I ſhall have occaſion fullier to anſwer this anon.
3. Contradictions are not to be charged upon God: But to offer pardon to one for whom no ſatisfaction is made, (Conſideratis Conſiderandis) is a contradiction, Ergo, &c. An effect without its neceſſary cauſe, is a contradiction: But a Pardon without ſatisfaction (which is the thing here ſuppoſed to be offered) is an effect without its neceſſary cauſe, Ergo, &c. The ſatisfaction muſt be given to God and Accepted by him, before the fruits of that ſatisfaction can be (ſeriouſly and in plain dealing) offered to the Sinner, that by Acceptance they may become his.
Arg. III. A naturâ Objecti, viz. beneficii oblati.
If it be a Chriſt who hath ſatisfied for their ſin, who is offered to men to be Received or Believed in, then Chriſt hath ſatisfied for the ſins of all to whom God doth offer him. But it is [a Chriſt who hath ſatisfied for their ſin] who is offered to men to be Received, Ergo, &c.
1. Here it will be eaſily yielded, I ſuppoſe, that Chriſt is offered to the Non-Elect. 2. That himſelf is the principal Object of this Faith, and his Benefits the conſequential. 3. That he is offered to them as a Redeemer and Saviour. 4. That he doth not offer to Redeem them by ſuffering again. 5. That without ſuffering for them, he cannot be a Redeemer for them. 6. And therefore he is offered to apply the Benefits of his Death, by actual Juſtifying, Adopting, Sanctifying and Glorifying them. 7. And therefore it muſt needs follow, that it is preſuppoſed the reſt of the work is already done, viz. Satisfaction: Or elſe Chriſt is not offered to men as a Redeemer and ſufficient Saviour; but he is offered to them for a Redeemer and ſufficient Saviour; therefore as one that hath ſatisfied for them. For he never offered to pardon any Man without ſatisfaction for his Sins firſt made. So that the contrary makes Chriſt either to be offered to Men not as a Redeemer and Saviour, or as one to redeem and ſave them without dying and ſatisfying for them both which are untrue and unſufferable Conſequents.