Universal Redemption of Mankind, Chapter 7 · Argument 22 – Argument 23
Arg. 22. A differenti ſtatu h…minum non-electorum, & Daemonum.
If Chriſt died only for the Elect. then all the reſt have no more remedy provided for their miſery then the Devils (nor are in any more capacity or poſſibility of Salvation) But the Conſequent is falſe, therefore ſo is the Antecedent.
Only the Minor requires proof, for the conſequence of the Major is evident: For he that hath no expiatory Sacrifice or ſatisfaction made for his Sin, is left utterly remedileſs: To ſay, he is not remedileſs, becauſe Chriſt is offered him, is but to deride him, while they ſay withal, that he is offered only an intereſt in the ſatisfaction that was never made for him, that ſo by not believing as by a ſign he might manifeſt that it was not made for him, and ſo that Chriſt did not purchaſe him Faith; And can the Devils be left worſe then remedileſs.
Now that Chriſt hath not left the Non-Elect as remedileſs as the Devils appears. 1. Chriſt ſpeaketh of his coming into the World and executing his office, as having ſuch ends to all Men, as they had not to the Devils, as he was the 2d. Adam, and took on him our nature and not the nature of Angels; ſo he never ſaith that he came into the World to ſave Devils, but he ſaith that he came into the World, not to judg the World but to ſave the World, of whom he expreſſeth unbelievers to be part Joh. 12. 47. 48. And God ſent his Son into the World not to judg the World, but that the World by him might be ſaved: Even that World which in the next verſe is diſtinguiſhed into believers and unbelievers, Joh. 3. 16, 17, 18. It is never ſaid that God ſent his Jeſus to bleſs the Devils in turning every one of them from their iniquities: But it is ſaid ſo of every one of the Jews (Elect or not) to whom the Apoſtle ſpake Act 3 laſt, unbelievers periſh not for want of an expiatory Sacrifice, but for rejecting it, not for want of a Jeſus, but for want of Faith: But it cannot be ſaid ſo of the Devils, God ſendeth Men in his ſtead to beſeech unbelievers to be reconciled to God (upon ſuppoſition of the payment of the price of Reconciliation by Chriſt to the Father:) But he doth not ſo to the Devils. All ſay Chriſts Death is ſufficient to pardon all Men if they will believe (Ameſ. cont. Bel…ar. ſaith we never doubted of it: Sadeel cont. human. ſatiſfact. ſaith, let him be blotted out from among the number of Chriſtians that denieth it.) But I know none that dare ſay …o of the Devils. To unbelievers is given Chriſt himſelf and all his benefits, by Gods Act and Deed on condition they will receive him: But who can ſhew ſuch a deed of gift to the Devils? Giving Chriſt (though but on condition of acceptance to any one,) implieth and preſuppoſeth, giving him on the Croſs for them. God entreateth wicked Men daily to accept of Chriſt that they may live, but he never did ſo by the Devils. The Spirit of Chriſt convinceth and ſoliciteth ſome of the Non-elect to believe, and ſtriveth with them till they grieve and quench it: But ſo he doth not by the Devils. All Men in the Church Elect and Non-Elect are called on to take heed leſt a promiſe being left them of entering into reſt, any of them ſhould prove to come ſhort of it through unbelief Heb. 4. 1. The wicked are condemned and everlaſtingly puniſhed, for refuſing a Redeemer, and not coming in to the …eaſt when all things were ready, and for neglecting ſo great Salvation, and treading under Foot the Blood of the Covenant, and becauſe they would not have Chriſt to Raign over them; But it is far otherwiſe with the Devils, the wicked will be left unexcuſable at the Redeemers Bar, when they are judged according to the New Law for refuſing Chriſt that bought them: But the Devils would have excuſe enough if they were judged on thoſe Terms. So that I may well conclude, that the Doctrin is not ſound which makes Chriſt to have died no more to expiate the Sins of the Non-Elect, then of the Devils but left them equally remedileſs: But ſuch is the Doctrin now oppoſed, Ergo, &c.
Argum. 23d. A ſtatu hominum ſaltem non pejore ſtatu Daemonum.
If Chriſt Died not for all, (that hear the Goſpel) then Gods dealing with the Non-elect part of fallen Man is much harder than his dealing with the Devils, but the Conſequent is falſe, therefore ſo is the Antecedent.
The Minor I think I need not prove, all acknowledge it that ever I heard or read, on this ſubject: If they ſhould think that God dealt alike with the Non-elect and the Devils, yet ſure none will ſay that he deals far hardlier with the Non-elect: Hell is prepared for the Devil and his Angels, they are reſerved in Chains of Darkneſs to the Judgment of the great Day; till then they believe and tremble, and look for the time of their full torment without any hope of eſcape: Compare with this, but what I have before proved to be Gods dealing with men, even them that periſh, and you will ſee that their caſe is not worſe than the Devils.
And for the Conſequence of the Major Propoſition, I prove it thus; by comparing both together. When the Devils had fallen from their firſt eſtate, God leaves them without remedy or hope of recovery. But when man is fallen, (according to the Doctrine which I oppoſe) God doth not only leave him remedileſs but alſo makes a new Law that ſhall oblige him to ſuffer a far ſorer puniſhment, except he will believe in a Redeemer that is not his Redeemer, and truſt for ſalvation to that Blood that was never ſhed for him, and accept the benefits of a ſatisfaction that was never made for him, even effects without a cauſe: Yea and cauſeth his Son to make a ſatisfaction materially ſufficient for the ſins of all; and yet had rather it were ſuperfluous and vain, and meerly loſt, then that it ſhould be paid for him: As if he would rather when three Men owe 100 l. a piece, pay 300 l. for one of the three, than the other 200 l. ſhould be tendred for the reſt; And when he knows that Chriſt never ſatisfied for any of the Non-elect, yet doth he follow them with daily ſollicitations by his Word, Spirit and Embaſſadors, beſeeching them to come in and accept of Chriſt, ordaining and reſolving that all theſe beſeechings, ſhall harden them, or at leaſt aggravate their ſin and and miſery, that it may be eaſier with Sodom and Gomorrah in the day of Judgment than with them that refuſe theſe Offers. And thus Chriſt ſhall neceſſitate them cauſally by his Law to a far greater torment, as if their miſery were not ſad enough before without procuring them any poſſibility of eſcape, (for there is no ſuch poſſibility without ſatisfaction to God's juſtice,) If God ſhould make a Law, that the Devils who are miſerable already, ſhould have …ar ſorer puniſhment if they would not believe in Chriſt as their Redeemer who never redeemed them, would not this be harder dealing than now God uſeth toward them? when all the offer is on ſuppoſition that they cannot and therefore will not believe, and if it were poſſible to believe it would do them no good. If then this would be harder dealing with them, than thoſe are hardlier uſed than the Devils with whom God ſo deals, and therefore he dealeth ſo with none.