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

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, Twice himself saith▪ there is no more, and the Schoolmen are of his mind in that, and affirm no more.

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 ⟨p. 235⟩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 maintained 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 suppose such a thing, then it is undeniable that such a Man would be never the more pardoned or saved, because there is no Salvation without 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 success 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