Universal redemption of mankind, by the Lord Jesus Christ stated and cleared by the…

CHAP. VII. Prop. IV. It was not only the Sins of the Elect, but of all, even Elect and Non-elect which were the pro-causa meritoria of Christs sufferings. Or it was not only the Sufferings Due to the Sins of the Elect, but of all, which Christ did undergo. And accordingly hath made satisfaction for all.

IT is necessary that we speak of the efficient Causes of Christs Death, before we handle the Effects. And therefore we must consider quorum loco he Dyed, before we consider how far they shall partake of the Benefits. Here it must be remembered, that we have already proved that ⟨p. 91⟩Christ did not represent our Persons in satisfying; but yet he bore our sins, that is, the penalty due to them; and so did in a larger sense suffer nostro loco or nostri loco; not as our Delegate or proper ••carius; but as a voluntary Sponsor, and so substitute in suffering.

IT is necessary that we speak of the efficient Causes of Christs Death, before we handle the Effects. And therefore we must consider quorum loco he Dyed, before we consider how far they shall partake of the Benefits. Here it must be remembred, that we have already proved that ⟨p. 91⟩Christ did not represent our Persons in satisfying; but yet he bore our sins, that is, the penalty due to them; and so did in a larger sence suffer nostro loco or nostri loco; not as our Delegate or proper ••carius; but as a voluntary Sponsor, and so substitute in suffering.

Also understand that Christs sufferings had no real proper meritorious Cause: But yet Mans sins were the pro-causa meritoria: He undertook to bear that suffering which for them was due to us, (not to him.) And therefore when I say he bore the sufferings due to us, I mean it materialiter only; such sufferings for kind and weight he bore; but his obligation to bear them was only from his own Sponsion, and not the Law. The Law by constituting the Dueness of punishment to us, was the occasion of his suffering it, but not the obliging cause. I add, that [accordingly he hath satisfied for all:] For this will not be denied, if the first be proved. For he satisfied by suffering what the Sinner deserved: And in whose stead soever he suffered, for them he satisfied.

Also understand that Christs sufferings had no real proper meritorious Cause: But yet Mans sins were the pro-causa meritoria: He undertook to bear that suffering which for them was due to us, (not to him.) And therefore when I say he bore the sufferings due to us, I mean it materialiter only; such sufferings for kind and weight he bore; but his obligation to bear them was only from his own Sponsion, and not the Law. The Law by constituting the Dueness of punishment to us, was the occasion of his suffering it, but not the obliging cause. I add, that [accordingly he hath satisfied for all:] For this will not be denyed, if the first be proved. For he satisfied by suffering what the Sinner deserved: And in whose stead soever he suffered, for them he satisfied.

Lastly, remember that I put the word [all] as contradistinct from the Elect: pleading specially against them that would confine Christs satisfaction only to the Elect: Not that I doubt of Christs sufferings for all, in the utmost universality, but I think it far safer to dispute it as to all that hear the Gospel: For God hath plainlier showed us how he dealeth with these than the rest; and it is not fair nor profitable to carry the disputation into the obscurest part, to lose it rather than determine it: And if any agree with me in this that I prove: [That Christ satisfied for all that hear the Gospel.] I will not trouble them with disputing it about the rest, but willingly let them enjoy their opinion, (though contrary to mine) as judging it to be to us of far lesser moment My Arguments shall be first from the scope of Scripture Doctrine; and 2. From some particular Texts, which expressly assert Universal Satisfaction, or Christs Dying for all: And then I shall answer the contrary Arguments.

Lastly, remember that I put the word [all] as contradistinct from the Elect: pleading specially against them that would confine Christs satisfaction only to the Elect: Not that I doubt of Christs sufferings for all, in the utmost universality, but I think it far safer to dispute it as to all that hear the Gospel: For God hath plainlier shewed us how he dealeth with these than the rest; and it is not fair nor profitable to carry the disputation into the obscurest part, to lose it rather than determine it: And if any agree with me in this that I prove: [That Christ satisfied for all that hear the Gospel.] I will not trouble them with disputing it about the rest, but willingly let them enjoy their opinion, (though contrary to mine) as judging it to be to us of far lesser moment My Arguments shall be first from the scope of Scripture Doctrine; and 2. From some particular Texts, which expresly assert Universal Satisfaction, or Christs Dying for all: And then I shall answer the contrary Arguments.

This First Argument shall be A conditionali remissione, & Jure ad Regnum caelorum omnibus per Testamentum Christi donatis.

Argum. I.

If all men have a Conditional Pardon, Justification, Adoption and Right to Glory, given to them by the New Testament, then Christ suffered and satisfied for all. But the Antecedent ⟨p. 93⟩is true, therefore so is the consequent. I add by way of Explication, that the Condition is no Natural impossibility, or unreasonable thing; but Faith in Christ, or the accepting of the good that is bestowed and offered them; which is such a condition that many Learned Divines (who incline to the Antinomian way) say it is no condition, but it is equivalent to an absolute gift; and that it is so Naturally necessary that in the most absolute gift, acceptance is still supposed; and that it is all one to say [I will give thee this benefit] and [I will give it thee if thou wilt take it.] I am not of their mind, as to the case in hand; but hereby it may appear how reasonable Gods condition is, when Learned Men do take his gift to be absolute or equivalent.

The Antecedent is proved by multitudes of express Texts of Scripture, John 3. 16. God so loved the World that he gave, &c. That whosoever believeth, &c. 1 John 5. 10, 11. He that believeth not God hath made him a Liar, because he believeth not the record that God gave of his Son. And this is the record; that God hath given to us Eternal Life, and this Life is in his Son: He that hath the Son hath Life, and he that hath not the Son hath not Life. Mark 16. 15, 16. Go ye into all the World and Preach the Gospel to every Creature: He that Beeth and is Baptized shall be saved, but he that believeth not shall be damned. John 7. 37, 38. If any man thirst let him come to me and Drink: He that believeth on me, &c. Acts 13. 39. By him all that believe are Justified, &c. Acts 16. 31. Believe on the Lord Jesus and thou shalt be saved. Rom. 3. 22, 23, 24, 25, 26. Whom God hath set forth to be a propitiation through Faith in ⟨p. 94⟩his Blood, to declare, &c. That he might be the Justifier of him that believeth in Jesus. Rom 4. 24. To whom it shall be imputed if we believe, &c. Rom. 10. 6, 7, 8, 9. But the Righteousness which is of Faith speaketh on this wi•e, &c. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy Heart that God raised him from the Dead, thou shalt be saved. Rev. 22. 17. Whosoever will, let him take the Water of Life freely, Act. 10. 43. 1 Pet. 2. 6. John 5. 24. and 6. 35. 40, 47. and 7. 38. with many the like.

The Antecedent is proved by multitudes of express Texts of Scripture, John 3. 16. God so loved the World that he gave, &c. That whosoever believeth, &c. 1 John 5. 10, 11. He that believeth not God hath made him a Lyar, because he believeth not the reccord that God gave of his Son. And this is the record; that God hath given to us Eternal Life, and this Life is in his Son: He that hath the Son hath Life, and he that hath not the Son hath not Life. Mark 16. 15, 16. Go ye into all the World and Preach the Gospel to every Creature: He that Beeth and is Baptized shall be saved, but he that believeth not shall be damned. John 7. 37, 38. If any man thirst let him come to me and Drink: He that believeth on me, &c. Acts 13. 39. By him all that believe are Justified, &c. Acts 16. 31. Believe on the Lord Jesus and thou shalt be saved. Rom. 3. 22, 23, 24, 25, 26. Whom God hath set forth to be a propitiation through Faith in ⟨p. 94⟩his Blood, to declare, &c. That he might be the Justifier of him that believeth in Jesus. Rom 4. 24. To whom it shall be imputed if we believe, &c. Rom. 10. 6, 7, 8, 9. But the Righteousness which is of Faith speaketh on this wi•e, &c. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy Heart that God raised him from the Dead, thou shalt be saved. Rev. 22. 17. Whosoever will, let him take the Water of Life freely, Act. 10. 43. 1 Pet. 2. 6. John 5. 24. and 6. 35. 40, 47. and 7. 38. with many the like.

Where note that these are in several respects called a Gift, a Promise, and an Offer. They are Christs Testament, and so properly his Deed of Gift, and do confer Right to the mentioned Benefits, conditionally first, and actual, and absolute when the condition is performed. And this is the principal consideration of them, that they are the Premiant act of the New Law, and the Testament of Christ, and his Deed of Gift. They are an Offer of Christ and these benefits, when they are applied by promulgation to particular Sinners: And this Application or Offer is either by the mee• terms of the Written Deed of Gift in Scripture; or else by the further proclamation by Christs Ministers and Officers. In the former sense, the Gift and the Offer are materially the same; but formally it is first Gods Conveyance or Deed of Gift, and then afterward in order of Nature, it is his Offer. It is Gods Written Instrument constituting a Conditional Right to Christ and his Benefits; but such an instrument is a proper Conveyance or Deed of Gift. And the conditional Right must be constituted before it can be offered: Or else the Offer ⟨p. 95⟩should be an act without its Object. But in regard of Actual Absolute Right, the offer is antecedent, and supposeth the thing offered not to be his to whom it is offered; but that the Condition of Acceptance must first be performed. Yea every man that is the owner himself who doth seriously offer a benefit to any man, without any meritorious or retaliating condition, but merely to be accepted, doth Eodem actu, convey or give Right to that Benefit on the said condition. Now God doth offer his Son, 1. By his Written Instrument or Word, which must needs be his own act, and consequently his Gift as well as offer. 2. By his Messengers, whose act is morally his own act, in that he hath bid them say what they say, and commanded them to proclaim it to every Creature. It is called a Promise, not in respect to the Conditional Right but the Absolute, because it promiseth them that if they will accept Christ he shall be theirs with his benefits. And it doth not Promise that God will perform any other Natural Act for Conveyance of the benefit; but that by that same promising Instrument the Right shall be conveyed.

Where note that these are in several respects called a Gift, a Promise, and an Offer. They are Christs Testament, and so properly his Deed of Gift, and do confer Right to the mentioned Benefits, conditionally first, and actual, and absolute when the condition is performed. And this is the principal consideration of them, that they are the Premiant act of the New Law, and the Testament of Christ, and his Deed of Gift. They are an Offer of Christ and these benefits, when they are applyed by promulgation to particular Sinners: And this Application or Offer is either by the mee• terms of the Written Deed of Gift in Scripture; or else by the further proclamation by Christs Ministers and Officers. In the former sence, the Gift and the Offer are materially the same; but formally it is first Gods Conveyance or Deed of Gift, and then afterward in order of Nature, it is his Offer. It is Gods Written Instrument constituting a Conditional Right to Christ and his Benefits; but such an instrument is a proper Conveyance or Deed of Gift. And the conditional Right must be constituted before it can be offered: Or else the Offer ⟨p. 95⟩should be an act without its Object. But in regard of Actual Absolute Right, the offer is antecedent, and supposeth the thing offered not to be his to whom it is offered; but that the Condition of Acceptance must first be performed. Yea every man that is the owner himself who doth seriously offer a benefit to any man, without any meritorious or retaliating condition, but meerly to be accepted, doth Eodem actu, convey or give Right to that Benefit on the said condition. Now God doth offer his Son, 1. By his Written Instrument or Word, which must needs be his own act, and consequently his Gift as well as offer. 2. By his Messengers, whose act is morally his own act, in that he hath bid them say what they say, and commanded them to proclaim it to every Creature. It is called a Promise, not in respect to the Conditional Right but the Absolute, because it promiseth them that if they will accept Christ he shall be theirs with his benefits. And it doth not Promise that God will perform any other Natural Act for Conveiance of the benefit; but that by that same promising Instrument the Right shall be conveyed.

2. It is undeniable that this gift, offer or promise [If thou wilt believe thou shalt be saved] or [Whosoever will, let him take, &c.] is, made to unbelievers, as the Subject. We may not say to a Believer [If thou wilt believe thou shalt be saved] Except we speak of the continuance or renewal of Faith. It is properly to Unbelievers that God offers or gives Christ, so be it they will accept his gift. Now if it be to unbelievers, then it must needs be to all, Elect, and ⟨p. 96⟩Non-elect: For the Promise makes no difference, nor the Minister knows no difference: God saith not [Thou Elect person shalt be saved if thou believe] For then no Man could apply the promise, nor know whether he have warrant to believe, as not knowing whether he be Elect: But he saith to any Man [If thou wilt believe thou shalt be saved.]

3. Either Christ and his benefits are given conditionally (on condition of believing) to all or to none. To the Non-elect, or not to the Elect. But rhey are given to some, even to the Elect: Therefore to all. The Major is evident in the tenor of the promise. 1. It is Universal, [Whosoever will] [Whosoever believeth] It is no where limited to the Elect. 2. If it were limited to the Elect, it were useless, because none could know before believing whether he be Elect. Indeed the thing promised is proper to the Elect, and so is the Effectual, Actual, Donation, or Conveyance of Right by the promise: But that is not (as to the Sense of the promise) as they are Elect but as believers, or performers of the condition: And in this Sense only Believers are Heirs of the promise, that is, its effectual conveying act, and so to the thing promised.

3. Either Christ and his benefits are given conditionally (on condition of believing) to all or to none. To the Non-elect, or not to the Elect. But rhey are given to some, even to the Elect: Therefore to all. The Major is evident in the tenour of the promise. 1. It is Universal, [Whosoever will] [Whosoeve believeth] It is no where limited to the Elect. 2. If it were limited to the Elect, it were useless, because none could know before believing whether he be Elect. Indeed the thing promised is proper to the Elect, and so is the Effectual, Actual, Donation, or Conveyance of Right by the promise: But that is not (as to the Sense of the promise) as they are Elect but as believers, or performers of the condition: And in this Sence only Believers are Heirs of the promise, that is, its effectual conveying act, and so to the thing promised.

But the Great doubt is of the Minor with some. For they deny that Christ is given conditionally to any Unbeliever Elect or not Elect; but only is decreed for the Elect before time, and given to Believers in time. The Sense is; that there is no conditional promise or deed of Gift, but all absolute. For if it be made only to Men that do believe, their first believing cannot ⟨p. 97⟩be the condition; and if it be made on condition of First believing, it is made to Men that do not yet believe. But the main Scope of the Gospel proves the Minor, by proving the conditional Gift, or promise: As the Texts even now cited, among others. Where note (to put it out of doubt) 1. That the time of Gods enacting this Law, or making this Testament, Gift or promise, was before we were born and therefore before we believed. 2. that in its nature, it first speaks to unbelievers as its Subject. For who will offer a gift to us to be accepted that it may be ours, if we have accepted it already? Nay how can it be accepted before it is offered? And how can we consent to have Christ and so be united to him, except he first give himself to us on condition that we will consent? 3. Note, that the promise is made in most proper conditional terms [If thou confess with thy Mouth and believe in thy heart, Rom. 10.] That whosoever believeth should not perish, &c. 4. And also note that faith hath here the Definition of a condition agreeing to it, i. e. It is an Arbitrary act on which the free Donor hath suspended the efficacy of his Testament or Deed of Gift. (It is Arbitrary conditions that we have here to speak of, which some call Potestative: And not casual, or mixed.) So to suspend the effect of the Instrument, that hoc posito efficiet, & donec ponatur non efficiet, that upon the doing or not doing, the Effect shall follow or not follow, and this by the Positive ordination of the Donor is the very essence of a Condition in Law-sense. And such •s Faith. And what Divine, except Antinomians, doth deny Faith to be the Condition? And ⟨p. 98⟩if it be so, then the Promise or Conditional Gift, must needs be made to Unbelievers (that it may become effectual when they believe:) For it can be no condition in this proper sense, if it be past already. And therefore it must needs be made to all Unbelievers seeing Scripture limitteth it not to any, but speaketh; universally.

But the Great doubt is of the Minor with some. For they deny that Christ is given conditionally to any Unbeliever Elect or not Elect; but only is decreed for the Elect before time, and given to Believers in time. The Sence is; that there is no conditional promise or deed of Gift, but all absolute. For if it be made only to Men that do believe, their first believing cannot ⟨p. 97⟩be the condition; and if it be made on condtion of First believing, it is made to Men that do not yet believe. But the main Scope of the Gospel proves the Minor, by proving the conditional Gift, or promise: As the Texts even now cited, among others. Where note (to put it out of doubt) 1. That the time of Gods enacting this Law, or making this Testament, Gift or promise, was before we were born and therefore before we believed. 2. that in its nature, it first speaks to unbelievers as its Subject. For who will offer a gift to us to be accepted that it may be ours, if we have accepted it already? Nay how can it be accepted before it is offered? And how can we consent to have Christ and so be united to him, except he first give himself to us on condition that we will consent? 3. Note, that the promise is made in most proper conditional terms [If thou confess with thy Mouth and believe in thy heart, Rom. 10.] That whosoever believeth should not perish, &c. 4. And also note that faith hath here the Definition of a condition agreeing to it, i. e. It is an Arbitrary act on which the free Donour hath suspended the efficacy of his Testament or Deed of Gift. (It is Arbitrary conditions that we have here to speak of, which some call Potestative: And not casual, or mixt.) So to suspend the effect of the Instrument, that hoc posito efficiet, & donec ponatur non efficiet, that upon the doing or not doing, the Effect shall follow or not follow, and this by the Positive ordination of the Donor is the very essence of a Condition in Law-sence. And such •s Faith. And what Divine, except Antinomians, doth deny Faith to be the Condition? And ⟨p. 98⟩if it be so, then the Promise or Conditional Gift, must needs be made to Unbelievers (that it may become effectual when they believe:) For it can be no condition in this proper sence, if it be past already. And therefore it must needs be made to all Unbelievers seeing Scripture limitteth it not to any, but speaketh; universally.

Indeed it is a very hard question how far the promulgation may be said to be Universal, and how far not: But that is nothing against the Universality of the Tenor of the Law or Gift. And the command to the Promulgators is, [Go into all the World and Preach the Gospel to every Creature.

Inded it is a very hard questionhow far the promulgation may be said to be Universal, and how far not: But that is nothing against the Universality of the Tenor of the Law or Gift. And the command to the Promulgators is, [Go into all the World and Preach the Gospel to every Creature.

Next let us prove the consequence of the Major Proposition; and that thus. The thing conditionally given is Pardon purchased by Christs Blood, shed for the Sinner to whom it is Given: Therefore the gift presupposeth the shedding of his Blood for that Sinner.

The Antecedent hath two branches to be proved. 1. That the Pardon conditionally given to all, is a pardon purchased by Christs Blood. 2. That it is by Christs blood as shed for him to whom that pardon is given. For the first, there is no Pardon given any other way but by Christs blood shed, therefore this is from his Bloodshed.