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 merely 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 tendered for the rest; And when he knows that Christ never satisfied for any of the Non-elect, yet doth he follow them with daily solicitations by his Word, Spirit and Ambassadors, 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 ⟨p. 233⟩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.
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 ⟨p. 233⟩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.
