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

Object But it is not for his Death, that Men are bound at first to love Christ and be thankful, but for the free and general offer of himself and his benefits to them in the Gospel.

Object But it is not for his Death, that Men are bound at first to love Christ and be thankful, but for the free and general offer of himself and his benesits to them in the Gospel.

Ans. 1. The negative is wicked and Unchristian 2. The part affirmed is a contradiction to their denial of Universal satisfaction. For Christ is offered to Men as their Redeemer only. And the Word [Redeemer] signifies 1. One that hath paid a price for them already 2. One that will recover them by the effectual conveyance of his benefits, if they accept his offer. And the later always implies the former: The effect cannot be without its cause. He is no Redeemer to them for whom he suffered not. And he cannot be a Redeemer to them by Pardon and Salvation, for whom he hath not been already a Redeemer by satisfaction. And he doth not offer to satisfy for them de futuro, a new, and therefore the offer certainly proves a general satisfaction, as is showed before. 3. And if Christ offer himself to any Men, as their Redeemer whom he never did Redeem, no nor can Redeem by Remission and Salvation, because he hath not first Redeemed them by price and satisfaction, charging the refusal upon them to their deep damnation, doth this oblige Men to love and gratitude? If he procure by his Death no possibility of their Salvation, but induce a necessity of their deep condemnation? If he offer them the benefits of a death never suffered for ⟨p. 156⟩them, (that is effects without their cause) and which he cannot give them, and destroy them for not receiving them; Is this all the obligation?

Ans. 1. The negative is wicked and Unchristian 2. The part affirmed is a contradiction to their denial of Universal satisfaction. For Christ is offered to Men as their Redeemer only. And the Word [Redeemer] signifies 1. One that hath paid a price for them already 2. One that will recover them by the effectual conveyance of his benefits, if they accept his offer. And the later always implies the former: The effect cannot be without its cause. He is no Redeemer to them for whom he suffered not. And he cannot be a Redeemer to them by Pardon and Salvation, for whom he hath not been already a Redeemer by satisfaction. And he doth not offer to satisfie for them de futuro, a new, and therefore the offer certainly proves a general satisfaction, as is shewed before. 3. And if Christ offer himself to any Men, as their Redeemer whom he never did Redeem, no nor can Redeem by Remission and Salvation, because he hath not first Redeemed them by price and satisfaction, charging the refusal upon them to their deep damnation, doth this oblige Men to love and gratitude? If he procure by his Death no possibility of their Salvation, but induce a necessity of their deep condemnation? If he offer them the benefits of a death never suffered for