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

3. So Chamier at large, shows 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. Itaque in genere concedo, non posse Deum impunita peccata ⟨p. 212⟩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 showed 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, merely because he punished them not more on Earth, but for their abuse of Mercy on Earth. 3. Doth not Christ himself expressly 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.

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. Itaque in genere concedo, non posse Deum impunita peccata ⟨p. 212⟩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.