Universal Redemption of Mankind, Chapter 7 · Argument 24
Arg. 24. A beneficâ Naturâ Evangelii.
If Chriſt died only for the Elect, then ſhould the Goſpel to moſt men where it comes be of it ſelf directly one of the greateſt plagues and ſigns of God's wrath that ever he ſendeth on a People on earth, but the Goſpel is no ſuch Curſe, but a great bleſſing, Ergo, &c.
The Conſequence is thus proved, That which brings an unavoidable obligation to a far ſorer puniſhment, (without giving any poſſiblity either of eſcaping former miſery, or this additional miſery) muſt needs be one of the greateſt Curſes and Plagues in the World, and ſo the ſign of Gods greateſt wrath; but ſuch were the Goſpel (or new Law) to moſt men where it comes (if the oppoſed Doctrine were true), Ergo, &c.
Let him that denys the Major, ſhew me a ſorer Plague that ever God inflicted on any man on Earth, if he can.
Object. Is not the Goſpel the ſavour of death to ſome? and Chriſt a ſtumbling ſtone, and Rock of offence?
Anſw. That is not of his own nature, nor of the nature of the Goſpel, nor yet as a proper Cauſe per ſe, but as an occaſion, and by accident, through Mans own wickedneſs▪ and wilful rejection and abuſe. A Man may burn himſelf with the fire that ſhould warm him, or choak himſelf with the food that ſhould nouriſh him.
Object. But doth not God decree it?
Anſw. His decree cauſeth not the thing, any more than his foreknowledge, having no influence into the Object; as our Divines, actus immanens nihil ponit in objectio. Predeſtinatio …i…l ponit in praedeſtinato. It impoſeth no cauſal neceſſity as all confeſs, only as foreknowledge, ſo decree hath a Logical neceſſity, in ordine argumentandi, called Neceſſitas Conſequentiae, Twiſſe himſelf ſaith▪ there is no more, and the Schoolmen are of his mind in that, and affirm no more.
And for the minor, its evident in each part. 1. The new Law obligeth all that believe not, to damnation, becauſe they believe not, and to a far ſorer puniſhment than before was due to them, Heb. 10. 29. Mar. 16. 16. Joh. 3. 18, 19. Mat. 25. laſt. 2. And that it is an unavoidable obligation appears, 1, In that God made the Law whether Man will or not, Man could not hinder that▪ 2. And it is an impoſſibility which the Law is feigned to require: To accept a Redeemer that never Redeemed them, to reſt on a ſatiſfaction for their juſtification and pardon which is no ſatisfaction, for as to them it is none: It being maintain'd by them whom I oppoſe, that it is none, and that it is only materially ſufficient, that is, matter (of ſuffering) ſufficient to have made a ſatisfaction if God would; but not formally ſufficient; that is, indeed it is no price or ſatiſfaction (as to their debt) at all; for if my Neighbour and I owe each of us 20 l. he that pays his debt, though he over-pay, doth no more thereby to the diſcharge of mine, than if he had done nothing at all. I have proved before, that here is no ſufficient ground for that faith, ſuppoſing Chriſt ſatisfied not for the Believer. And even thoſe whom I argue againſt, will not endure to have it ſuppoſed that any Man ſhould believe for whom Chriſt dyed not. Or if they will let us ſppoſe ſuch a thing, then it is undeniable that ſuch a Man would be never the more pardoned or ſaved, becauſe there is no Salvation withont a Saviour, and no Remiſſion without ſatisfaction: And as in thoſe that are pardoned and ſaved, the efficacy of Chriſt's ſatisfaction is before all poſſibility of any power or ſncceſs of Man's Faith: So in thoſe that periſh (if they had no price of ſatisfaction paid for them) the want of a Redeemer would be the firſt want, concluding their damnation and non-deliverance from former miſery, and the want of Faith could be but the ſecondary conſequential want, which Faith if it were preſent would not ſatisfie or ſave, no more than believing now would ſave the Devils. And thus it is evident that on the grounds oppoſed, the Goſpel would cauſally per …e, unavoidably be the greateſt plague on earth to all where it comes, except the Elect; and not only accidentally by their own Sin.
Now for the Minor (that the Goſpel is not ſo,) I prove from Scripture; it is called the glad tidings of the Kingdom of God▪ Luke 8. 1. Before men are Converted, the Apoſtles ſay▪ we declare unto you glad tidings, Acts 13. 32. 33. The Preachers of it bring glad tidings of good things, preaching the Goſpel of peace, Rom. 10. 15. even the unſanctified, receive the word with joy, Mat. 13. 20. (and not ſo great joy as they had cauſe) ſo Mark 4. 16. it is called the Goſpel of the grace of God, Acts 20. 24. it is a Wedding-Feaſt, even ready for thoſe that would not come to it, who are therefore ſaid to be unworthy of it; and ſo it was to him that came without the Wedding garment, Mat. 22. if it were not a mercy, then Men did not ſin againſt mercy in rejecting it, which who dare ſay? It gives men promiſes of entring into reſt, who yet by wilful unbelief may come ſhort of it, Heb. 4. 1, 2, 3, &c. See 1 Cor. 10. to the 13th, God ſent Jeſus to bleſs the Jews (more than Elect) in turning every one of them from his Iniquity, Acts 3. laſt. The unthankful Servant had his debt freely pardoned him, (and that was a mercy) who after took his fellow by the throat, and by ingratitude loſt that pardon which he had: It declareth God's tender Mercies over all his works, and ſuch mercies as are to lead all men to Repentance, Pſal. 145. 9. Rom. 2. It is good tidings of great joy which ſhall be to all people, Acts 2. 10. It freely giveth to all the water of life, if they refuſe not the gift, Rev. 22. It is the Goſpel that bringeth Salvation to all men, Tit. 12. 11.
A hundred Texts might be brought to prove how great a bleſſing of it ſelf the Goſpel is to that People to whom it is given, and if it be turned to a Judgment and hurt them, it is meerly accidentally, through their wilful rejecting it, or turning the grace of God into wantonneſs, or ſinning, becauſe Grace hath abounded; and not from any thing in it, nor for want of a reality in the benefit which it offereth.