Universal Redemption of Mankind, Chapter 7 · Argument 4
Arg. 4th. Ab effectu Univerſali ad Cauſam.
If all Men be delivered from the legal neceſſity of Periſhing everlaſtingly, which was brought on them by the meer breach of the firſt rigorous Law, then Chriſt hath ſuffered and ſatisfied for all: But the Antecedent is true: Therefore ſo is the Conſequent.
I ſuppoſe none will queſtion the Major propoſition, i. e. the Conſequence: Or imagine that there is any other way of freedom from the Legal Neceſity of Periſhing beſides Chriſts ſatisfaction: If they ſhould, the Scripture doth afford full and frequent Teſtimonies againſt them.
For the Minor, or Antecedent of the Major, 1. Underſtand, that I ſpeak not of a deliverance from all neceſſity of periſhing, even for their Sin againſt the Law: For there may be neceſſitas Conſequentiae which is but neceſſitas Logica vel Concluſionis à praemiſſis Praeſcientiae & Lecreti Divini, which may remain; & neceſſitas ex rejectione remedii, follow, 2. And I ſpeak not of actual remiſſion of Mens Sins againſt the Law, as if Chriſt had pardoned all. But I ſay, all Men are delivered from that neceſſity of Periſhing, which the Tenour of the firſt Law (as ſtanding alone ſine lege remediante) did impoſe. If Men periſh now it ſhall not be meerly, becauſe they did not perfectly obey: Whether you reſpect Adams Sin imputed to them, or any Sin of their own conſiſidered meerly as againſt the Law of Works: Whether this liberation be by a proper Abrogation of the firſt Law: upon ſatisfaction undertaken) (as my Reverend Friend Mr. G. Lawſon maintains in ſome Papers to me) or only by a Relaxation and Remiſſion Per Legem Remediantem, i. e. an Act of Oblivion or Grace, (as I judg) the matter is of no great Moment, nor fit now to be debated: But that God condemneth no Man in the World, directly or meerly becauſe he did not perfectly obey, and becauſe the Law remains without remedy, which ſaith [obey perfectly and live] or [he that ever Sinneth ſhall dye] is plain from all that hath been ſaid already, and from many other plain Texts of Scripture, 1. If Chriſt command his Goſpel to be preached to all (every Creature in the World viz. Rational) that is, Pardon and Life to be offered them, then they remain not under that Legal neceſſity of perſhing, (viz, becauſe all that Sin muſt dye,) But the Antecedent is proved ergo, &c. 2. If God have given by his New Teſtament or Law, a conditional pardon to all, then they are not under that meer Rigorous Law ſine remedio: But &c, ergo, &c. 3. It is impoſſible that Men ſhould be under the precept of the Goſpel, and the meer remedileſs rigor of the Law of Works both at once: But multitudes of Non-Elect are under the precept of the Goſpel Ergo, &c. The Minor is undeniable: It is their duty to believe. The Major is as plain: For the remedileſs rigor of the Law, (I mean the terror of the Law as ſtanding alone, without the Law of Grace to remedy its obligation) ſaith, Curſed is he that doth not all things, &c. Curſed is he that once Sinneth: The Goſpel ſaith, Bleſſed is he that believeth though he hath Sinned a thouſand times: Or, he that believeth though a Sinner, ſhall not dye, nor come into Condemnation: And it commandeth Men to receive Chriſt as a Saviour, and ſo to believe that they may not periſh. 4. Gods merciful dealing with the very Pagans ſhews that they are not under the meer rigor of the Law of Works: 1. The mercies themſelves, 2. The uſe and end of them ſhews this, 1. It is not denied (by any that fear to deny God the acknowledgment of his mercies) but that wicked Men even Pagans, have many and great mercies from God. And its undeniable that all thoſe mercies are inconſiſtent with the rigorous execution of the threatning of the firſt Law: And therefore that Law is not rigoronſly executed on them. And therefore it is relaxed to them. And God will not relaxe or diſpenſe with his Law, but upon a valuable conſideration, by which the ends of the Law may be attained. 2. And the end and uſe of theſe mercies (viz. the uſe that God requires them to make of them) is to lead Men to repentance, and to return to God from whom they are faln. And ſuch mercies were never given according to the Covenant of Works, but only according to the Covenant of Grace, which is founded in Chriſts Blood. I do but touch on this becauſe I think anon to ſpeak of it more largely. 5. All Gods deſcriptions of Judgment in Scripture ſhew that no Men are under the meer Law of Works, as remedileſs. Men are not then examined meerly whether ever they Sinned, nor accuſed meerly as Sinners: But the Queſtion will be of that Sin in Specie which conſiſteth in refuſing to repent or believe, or abuſing that mercy which ſhould have led them to repentance. Mat. 25. It is for not improving their Talents (which is not the legal reaſon, as the Law of Works is alone) or for not loving and cheriſhing Chriſt Jeſus in his Members: It is for not knowing God, nor obeying the Goſpel of our Lord Jeſus Chriſt. It is true that all their Sins alſo againſt the Law ſhall cauſe their condemnation; for they were never pardoned: But that is conſequentially becauſe they abuſed the Grace that ſhould have recovered them; and ſo the Wrath of God abideth on them, that would not yield to his means for removing it. I no where read, that God will make this Rigorous Law alone, the Norma Judicii, and paſs ſentence on any meerly on theſe terms [If thou have never Sinned thou ſhalt be ſaved, elſe thou ſhalt be condemned] ſo that if we have no diſcovery what way or on what terms in ſpecial God will judg them that hear not of Chriſt; yet we have a plain diſcovery of the Negative, that he will not deal with them on the forementioned terms of the ſole Covenant of Works: And conſequently for the affirmative we are ſure in general, that he deals with them upon terms of Grace, i. e. Mercy contrary to their deſert More of this may be added anon.