Universal Redemption of Mankind, Chapter 7 · Argument 18
Arg. 18th. A Beneficiis in omnes Collatis, quâ ſatisfactionis ſunt effecta.
If Chriſt give to all Men thoſe mercies which are the effects of his dying for them, then Chriſt died (or ſatisfied) for all Men: But Chriſt doth give to all Men thoſe mercies which are the effects of his dying for them, Ergo, &c.
The Minor only requires proof, and here I have theſe three things to prove. 1. That Chriſt giveth mercies to all. 2. That theſe mercies are the effects of his Death and ſatisfaction. 3. That they are the effects of his Death for thoſe Men to whom they are given. For I look to meet with three ſorts of oppoſers. 1. Such as ſay, wicked Men have no mercy (viz. The Non-Elect) for all is given them in judgment and wrath, and ſhall but aggravate their condemnation. 2. Such as ſay, They have mercies, but it is from Gods common providence, and not from Chriſts Blood. 3. Such as ſay, their mercies are from Chriſts Blood, but only as ſhed for the Elect, and not for them.
1. For the firſt, It is ſo openly blaſphemous againſt God and his providence, for Men to ſay, that God is merciful to none but the Elect, that one would think no Chriſtian ſhould ever own ſuch an Aſſertion. 1. If none but the Elect have any mercy from God, then none elſe are obliged by mercy to repentance: But the mercies of God lead others to repentance, Rom. 2. Even thoſe that by hardheartedneſs and impenitency do heap up wrath againſt the day of wrath and Revelation of the righteous judgment of God. 2. Elſe none but the Elect ſhould be obliged to love and thankfulneſs for mercy, which is falſe and wicked. 3. Elſe none but the Elect ſhould be guilty of ſinning againſt mercy, or ſhould need to confeſs any ſuch Sin, or need pardon of ſuch, or can be accuſed, condemned or puniſhed for any ſuch, which are all falſe. 4. Their own words do confute themſelves, for whereas they ſay, that Reprobates have no true mercy becauſe all do but encreaſe their condemnation and miſery; It is evident that if they were not real mercies, no Mans condemnation or puniſhment could be aggravated by the abuſe or rejecting of mercy, Jo…. 4. 2. God had mercy on more Ninevites then were Elect, Jon. 3. 10. and 4. 11. Chriſt himſelf ſaith God is kind to the unthankful and the Evil, Luk. 6. 35. and commandeth us to imitate him in loving our Enemies and being merciful as he is merciful, Pſal. 106. 7. Pſal. 145. 9. His tender mercies are over all his Works, Act. 14. 17. Mat. 5. 45. 48. Mat. 25. throughout; ſure thoſe that deny the Non-Elect to partake of any mercy on Earth, think it no mercy to be out of Hell, to have Chriſt and pardon and glory given them, on condition of acceptance, they would hardly yield then that God is merciful to the very damned in Hell, and yet our own Divines and Papiſts ſay it is paſt doubt. See Urſin Catech. Page 68. Edit. Parai poſthum. & Robert. Baronius diſput. de peccat Mortali & Veniali Pag. 75. Aquin. 1. q. 32. a. 4. c. & 1. & 1. q. 21: a. 4. 1. Scot. in 4. diſt. 46. Pag. (mihi) 250. &c. Bradwardin, de cauſa Dei lib. 1. Cap. 34. So Cajetan, Lorinus, Paes, Feuerdentius Salmeron, Genebrard, &c. (I ſay as Jac. Laurentius in Jac. 2. 12.) And our moſt judicious Brittiſh Divines in the Synod of Dor… do well conclude, that Gods mercies muſt not be denied or accounted leſs becauſe wicked Men yet periſh through their abuſe of them.
2. And that theſe mercies are the effects of Chriſts Blood and ſatisfaction, is proved thus. 1. Of ſome of them it is expreſly affirmed, Heb. 10. 29. [hath counted the Blood of the Covenant wherewith he was ſanctified an Unholy thing] 2. God cannot according to the tenor of the Covenant of Works (voluntate ſaltem ordinatâ) give Men ſo much mercy as they all receive: For that Covenant curſeth them, and ſentenceth them to Death, and leaveth no proper mercy, at leaſt none that hath a conducibility to repentance and recovery: Dare any Man think that all the mercies temporal, and the offers of Chriſt and Grace, and the Word and other means, and the common gifts of the Spirit, and the conditional pardon of the Non-Elect, and the patience, and long-ſuffering of God inviting and beſeeching them to be reconciled to him, promiſing them Life and Glory if they will believe, that all theſe are given according to the Law of Works? If not, then it muſt be according to the Law of Grace and the New Covenant, or according to no Law▪ If the former, then none will queſtion, I think▪ but it muſt come from Chriſts Blood: For the New Law and Teſtament is founded in his Blood, and Sealed by it: If the later, then at leaſt the Law of Works muſt be firſt relaxed, and they ſo far pardoned, ſeeing according to that Law they ſhould have lived, not among theſe mercies, but in miſery: And Scripture aſſures us, that it was the Blood of Chriſt that delivered us from the Curſe of the Law, and that on the Croſs he took down the hand writing that was againſt us, &c. And without his ſuffering there is no Relaxation of the Laws obligation. They that ſet open ſo wide a door of mercy to all the World beſide Jeſus Chriſt, do not lightly wrong him and do dangerouſly deceive themſelves and others: I am ſure Chriſt will expect repentance, thanks and obedience for theſe mercies, and condemn Men for not improving theſe Talents which he committed to them; however Men may now tell Sinners that all comes but from common providence and not by the Blood of Chriſt. 3. Yea, that which they call common providence is the diſpoſal of things by the Redeemer: For all things are delivered to him of the Father, and all power given him and to that end he died, roſe and revived that he might be Lord of the Dead and Living: And therefore if Men have any mercy now, it muſt come through the Redeemers Hands, and conſequently is a fruit of his Blood. But this will yet further be proved in the next which is.
3. That it is Chriſts dying for thoſe ſame perſons to whom he gives theſe mercies, that is the ground of them: And this further is proved thus. 1. Some of the mercies given are ſuch as could no other way be procured and given, as is ordinarily granted: Such as are, the Univerſal Remiſſion, Juſtification, Adoption, and gift of Chriſt himſelf on condition that Men will accept them; Chriſt given as Redeemer ſuppoſeth his Redemption as to paying of the price to be paſt; Without Blood there is no Remiſſion neither conditional not abſolute (as is proved in the firſt Argument:) But a conditional Remiſſion to all, is given in the New Teſtament, Ergo, &c. The Remiſſion alſo of their puniſhment for the time of this Life, or at leaſt of ſo much of it, is actual (though not plenary) Remiſſion, and wicked Men partake of that; Of one of theſe two Chriſts ſpeaks in the parable of the ungrateful unmerciful Servant, Mat. 18. 27. 32. 35. [The Lord of that Servant was moved with compaſſion, and looſed him, and forgave him the debt, &c. His Lord ſaid, O thou wicked Servant, I forgave thee all that debt, &c. So likewiſe ſhall my Heavenly Father do alſo by you, if ye from your Hearts forgive not every one his Brother their Treſpaſſes.] But of this Text more hereafter. So that God doth remit to the Non-Elect moſt of the temporal puniſhment of their Sin actually, and all the Eternal puniſhment conditionally. That he remitteth the temporal puniſhment, is further proved, Pſal. 78. 38. [But he being full of compaſſion for gave their iniquity and deſtroyed them not: Yea many a time turned he his anger away and did not ſtir up all his wrath] He that reads out the reſt of the Pſalm will not believe that all theſe diſſembling Iſraelites were Elect. So for the legal forgiveneſs of Sin upon the uſe of Ceremonies, See Lev. 4. 26, 31, 35. and 5. 10, 13, 16, 18. and 6. 7, and 19, 22. Numb. 15. 25, 26, 28. It ſhall be forgiven all the Congregation of the Children of Iſrael, and the Stranger that ſojourneth among them, ſeeing all the People were in ignorance] but all Iſrael were not Elect, Numb. 14. 19. Pardon I beſeech thee the iniquity of this People, according to the greatneſs of thy mercy, and as thou haſt forgiven this People, from Egypt, even until now. 20. And the Lord ſaid I have pardoned according to thy Word, Dev. 21. 8. Pſal. 85. 2. Iſa. 40. 2. So the Example of Ahab, the Ninevites, &c. Shew clearly: For that which God did in mercy in reſpect to their humiliation, was ſome kind of Remiſſion. 2. And further I prove it as by theſe expreſs Texts of Scripture, ſo by this Scripture reaſon: Either God remitteth much of the temporal puniſhment, or elſe he ſhews them no mercy: (And conſequently they are not beholden to him, nor owe him any thanks) but God doth ſhew them mercy, Ergo, &c. He that remitteth none of the puniſhment due, ſheweth no mercy, in this caſe: And he that ſheweth mercy remitteth part of the puniſhment, for it was part of the puniſhment to be deprived of the mercies which wicked Men enjoy: Who dare once imagine, that Health, Strength, Friends, Liberty, Peace, Riches, Honour, Food, Raiment, Houſes, Accommodations, Cattel, all Creatnres to ſerve us, Publick Peace, Sun, Rain, Fruits of the Earth, proſpering of our Labours, &c. Knowledg, Parts, Motions of the Spirit, excellent means, and offers of Grace, Godly ſociety and Examples, Admonitions, Taſt of the good word of God and the powers of the World co come, Illumination, Partaking of the Holy Ghoſt, working Miracles, caſting out Devils, hearing the word with joy, believing for a time, clean eſcaping the pollutions of the World by the knowledg of the Lord and Saviour Jeſus Chriſt, to be ſanctified with the blood of the Covenant, to be loved of Chriſt (as the man was Mar. 10. 21.) to have the eaſieſt place in Hell, &c. who dare ſay that none of all theſe are Mercies? Or that the enjoyment of theſe may ſtand with the full execution of the ſentence of the Law? If the Curſe lay in the deprivation of theſe, then the enjoyment of them is a remiſſion of that curſe or Penalty: But &c. Ergo, &c. read Deut. 28.
Now that this Remiſſion is granted to none, but by virtue of Chriſts dying for him, I will now but refer you to the whole multitude of Reformed Divines, in their Writings againſt the Papiſts about Purgatory, Indulgences, and Humane Satisfactions, where they argue with greateſt Zeal, and many Arguments, that temporal puniſhments are remitted only for Chriſt's Satiſfaction: even the ſame men that deny Univerſal Satisfaction; not remembring how this overthroweth their own cauſe. The reaſon, I conceive, is, that here the evidence of truth conſtraineth them; but in the denial of Univerſal Redemption, they conſtrain themſelves to it, meerly becauſe they have not found out the way of reconciling Univerſal Satisfaction, with Special Predeſtination, and therefore think they are neceſſitated to deny the former (though againſt the clear light of many expreſs Texts of Scripture) for fear of contradicting the later.
1. Ameſius ſaith, Bellarm. Enervat. To. 2. li. 5. c. 2. p. (mihi) 158. Chriſtus per ſpiritum ſuum nihil in nobis operatur, niſi virtute ſatisfactionis plenae Deo anteapro nobis preſentatae. Ne que quidquam per nos facit, quod ipſemet antea ſatis & perfecte fecit. 3. Per Cauſas ſecundas Deus non operatur Creationem ex nihilo: ſed Satisfactio & Redemptio eundem locum habent in ordine Gratiae quem Creatio habet in ordine naturae (& p. 172. Deus aliquando parcit iis quibus non eſt propriè reconciliatus, &c.)
2. Sadeel is full this way, Adverſus humanas Satisfactiones, p 211. he ſaith, [Aut Chriſtus merito mortis ſuae delet culpam peccatorum venialium (ut vocant) aut non delet; Si dicant, non delere: Ergo Chriſtus non pro omnibus peccatis mortuus eſt, ſed tantum pro mortalibus. O blaſphemos homines ſi quidem id dixerint! & quid eſt aliud delere ac remittere culpam ejus peccati, quod ex ipſorum ſententia poenas temporales promeretur, quam nullas exigere poenas temporales propter illud peccatum promeritas. Neſciunt profectò iſti homines quid ſit peccati culpa, nec advertunt poenam peccati non poſſe definiri abſ que mentione culpae. (So that ſin it ſelf may be ſaid ſo far to be pardoned, as the puniſhment is remitted: and therefore he ſaith it was only the puniſhment and not the fault that Chriſt bore) p. 215. At quomodo Chriſtus ſatisfecit Deo pro peccatis noſtris, An non id factum eſt quia Chriſtus peccatorum noſtrorum, non culpam pertulit ſed poenam. Sic. p. 228. Nam Chriſius (ut noſtram non noſtris, ſed Auguſtini verbis explicemus ſententiam) ſuſcipiendo poenam & non ſuſcipiendo culpam, & culpam delevit & poenam.]
3. So Chamier at large, ſhews that it is only through Chriſt's Satisfaction that fault or puniſhment is remitted, and that God cannot remit without ſatisfaction, Tom. 3. l. 23. c. 2. § 22. Ita que in genere concedo, non poſſe Deum impunita peccata dimittere, id eſt, niſi puniantur vel in peccatore vel in Mediatore: (of which Voetius in his Theſis is full) and § 31. Nihil ergo rectius quam luiſſe pro nobis Chriſtum poenas: num aliquas tantum, an vero omnes? &c. ſi non luiſſet omnes, neminem liberant ab omnibus. So that he takes the argument to be good a liberatione ad ſolutionem per Chriſtum, and § 27. Remiſſio opponitur exactioni poenarum. Now I have proved that God remitteth much puniſhment to wicked men not Elect: yea even in Scripture phraſe, the remitting of that puniſhment is called, the Remiſſion of their ſin, as is ſhewed before, and leſt any ſhould ſay, it is but a delay of their puniſhment till the Life to come: I anſwer, 1. Is not puniſhment due to them both in this Life and that to come? And therefore to remit one is true remiſſion. 2. No Scripture intimateth that God will lay ſo much the more on them in Hell, meerly becauſe he puniſhed them not more on Earth, but for their abuſe of Mercy on Earth. 3. Doth not Chriſt himſelf expreſly ſpeak of not forgiving ſin in this life or that to come? 4. Many have ſo much remiſſion here, as tends to the great abatement of their everlaſting torments: for Chriſt gives them that freedom from temptations, and ſuch means, and common Grace, as brings them to be almoſt Chriſtians, and almoſt Saved, and ſuch as the man whom he is ſaid to have loved, and ſaid to him, thou art not far from the Kingdom of God. Whereas doubtleſs the rigorous execution of the Curſe of the Law requires that men be wholly forſaken of God, as to any ſuch Grace or Mercy, and conſequently given up to the prevalency of their own Luſts.
And it is a doubt whether they that make all this Remiſſion and Mercy to the Non-Elect, to befal them without the ſatisfaction of Chriſt, do not wrong Chriſt ſomewhat more than the Papiſts themſelves (who in their vile Doctrine of Satisfaction and Indulgence) do aſcribe all to Chriſt radically and remotely, and to man directly; ſaying that for temporal puniſhments Chriſt ſatisfieth in and by man, to whom he hath procured that power by his own immediate ſatisfaction. Theſe give Chriſt ſome part of the honour, but the other none at all.
And that a conditional remiſſion of the eternal puniſhment is given in the Goſpel to the Non-Elect, under Gods hand, is ſo plain, that he that knows it not, knows not the plain tenour of the Goſpel.
Beſides, if it be ſaid that all this can be given to the Non-Elect without Chriſts ſatisfying for them, then it would follow that it may be given to the Elect alſo without Chriſts ſatisfying for them, but all our Divines call that Impious and blaſphemous (in their diſputes againſt Purgatory, Indulgences, and humane Satisfactions.) Nay mark well, that the ſame conditional deed of Gift of Chriſt and his Benefits, which is uneffectual to Unbelievers, becauſe they perform not the condition, is the ſame that becomes effectual to the Juſtification and Adoption of Believers, and that without any new additional real act of God.
Laſtly, Satisfaction for one man will not ſerve to the remitting of any part of the Debt of another; ſo that I may conclude that Chriſt ſatisfied for All, ſeeing all receive the fruits of that ſatiſfaction. The effects cannot be without their cauſe.