Universal redemption of mankind, by the Lord Jesus Christ stated and cleared by the late learned Mr. Richard Barter [sic] ; whereunto is added a short account of Special redemption, by the same author.

CHAP. III. Explicatory Conclusions.

Proposition I. CHRIST Died nullius loco, so as strictly, and properly, and fully to represent Mens Persons as if in sensu Legali vel Civili they themselves did suffer and satisfie.

Prop. II. Christ Died loco nostro, so as to bear that Suffering partly for kind, and wholly for weight, which our sins deserved, and we should have born.

Prop. III. Christ's Dying [in our stead] is in or∣der of Nature, before his procuring us Be∣nefits by his Death; as the means necessary thereto.

Prop. IV. Christ dyed not for any Mans final non∣performance of the conditions of the Law of Grace.

Prop. V. Christ did not bear for any the proper punishment threatned by the New Law, as such; nor taketh off its Actual proper obliga∣tion from any.

Prop. VI. Christs Obedience was a perfect fulfil∣ling of the preceptive part of that Law, whose actual obligation he submitted himself to.

Prop. VII. Christs sufferings were not a fulfilling of the Laws commination as obliging us, nor was it fulfilled but relaxed to us by a pardon.

Prop. VIII. Christs sufferings were a satisfaction, or Redditio aequivalentis, non ejusdem) for our not fulfilling the Precept, and the Fathers not ful∣filling the Threatning upon us, (or our not bear∣ing the penalty.)

Prop. IX. Christs satisfaction was not made to the Law properly, but to the Law-giver for the transgression of the Law.

Prop. X. The Law as binding us, was the great Occasion of Christs Death, and Loco-causa Obli∣gatoriae: But not the Obligatory Cause it self.

Prop. XI. Christs own Sponsion and his Fathers will were the only proper obligations.

Prop. XII. Christ satisfied God most properly as Legislator or Rector per legem operum, and not without respect to his Law: His satisfaction

was for the obtaining the principal ends of the Law.

Prop. XIII. Christ suffered in our stead, that we might not suffer; but he did not in proper sence obey in our stead that we might not obey, but for our sakes and benefit and that we might obey.

Prop. XIV. All mens sins equally were the occasi∣on or Loco causae meritoriae of Christs sufferings (except the fore excepted sins.)

Prop. XV. Christ in suffering bore the punishment antecedently due to all Mankind, equally, and not the punishment due only to some; and so dyed Loco omnium aequaliter in regard of his suf∣fering, and their sin the cause.

Prop. XVI. The purchasing meritorious Virtue of Christs Death, and all the rest of the effects which follow thereupon, do presuppose the sa∣tisfactory Virtue, as the very ground of all; and without which Christs Death would have been unacceptable to God, as having only Rationem mali, or at least would have been but a pattern of Patience as suffered from men.

Prop. XVII. Christ did not purchase further be∣nefits Loco nostro, though he suffered Punish∣ment Loco nostro.

Prop. XVIII. God was not well pleased with Man, no, not the Elect, nor did he acquit or justifie them, when he proclaimeth himself well-plea∣sed

in and with his Son, as being a perfect ac∣complisher of his will, and when he did acquit and justifie him.

Prop. XIX. All Mankind immediately upon Christs satisfaction, are redeemed and Deliver∣ed from that Legal necessity of Perishing which, they were under, (not by remitting Sin or Punishment directly to them, but by giving up Gods Ius puniendi into the hands of the Re∣deemer; nor by giving any Right directly to them, but per meram resultantiam this happy change is made for them in their Relation; up∣on the said remitting of Gods Right and Ad∣vantage of Justice against them,) and they are given up to the Redeemer as their owner and ruler, to be dealt with upon terms of mercy which have a tendency to their recovery.

Prop. XX. In Law-sence, or in respect to the Le∣gislative will of God, Christ Dyed for all men. This will be explained in the following Pro∣positions.

Prop. XXI. Neither the Law whose curse Christ bore, nor God as the Legislator to be satisfied, did distinguish between men as Elect and Re∣probate, or as Believers and Unbelievers de presenti vel de futuro; and so impose on Christ, or require from him satisfaction for the Sins of one sort more than of another; but for Man∣kind in general.

Prop. XXII. Christ hath made satisfaction to God as Legislator; and accordingly his Legal Rigo∣rous

Justice is satisfied, for the Sins of all man∣kind, as they are condemned, and were to be judged directly, primarily, simply by that Law; and hath not satisfied the Legislators Justice for some men only as Elect, or for one more than another, but equally for all.

Prop. XXIII. Christ hath by his Redemption of all obtained a Novum jus Imperii over all, and is Rector derivativè Supremus.

Prop. XXIV. As those those that know not God nor his Creation, are yet Gods Subjects as Creator, and he their Lord: So those that know not Christ nor his Redemption, are yet his Redeemed, and his Subjects as Redeemed, and he their Lord-Reedeemer as to his Right and Law, and their Obligation.

Prop. XXV. God the Father, and Christ the Me∣diator now dealeth with no man upon the meer rigorous terms of the first Law: [Obey perfectly and Live, else thou shalt Die;] But giveth to all much Mercy, which according to the tenor of that violated Law they could not receive, and calleth them to repentance in order to their receiving further mercy offered them. And accordingly he will not judge any at last according to the meer Law of works, but as they have obeyed or not obeyed his conditions or terms of Grace.

Prop. XXVI. Though God hath been pleased less clearly to acquaint us, on what terms he deal∣eth with those that hear not of Christ, yet it

being most clear and certain that he dealeth with them on terms of Grace, and not on the terms of the rigorous Law of works; this ge∣neral may evince them to be the Mediators Subjects and Redeemed.

Prop. XXVII. The Law of Nature since the fall, is part of the Mediators Law, by which in part he governeth: For it, with all things is deliver∣to him.

Prop. XXVIII. Man without Scripture may find that he is a Sinner, and that Sin deserveth Gods wrath, and his destruction; and in the Creatures and Providences, providing for him, preserving, maintaining, delivering him, he may find abundance of Mercy; which being given to one that deserveth misery, must needs evince that it comes from a most gracious dis∣poser, and tends to recovery, and to further mercy.

Prop. XXIX. Hence all Nations of the World have known themselves Sinners, and all Na∣tions have had a Hope of obtaining mercy in the pardon of their sins; and thence it is that all (who acknowledge a God) have had some kind of Religion; and expressed it in Sacrifices or Prayers for pardon and mercy; which could never have been, without the said Hope.

Prop. XXX. Though it be very difficult and not very necessary to know what is the condition prescribed to them that hear not of Christ, or on what terms Christ will judge them; yet to

me it seems to be the Covenant made with Adam, Gen. 3. 15. which they are under; re∣quiring, their taking God to be their only God and Redeemer, and so expecting mercy from him, and loving him above all, as their end and chief good; and repenting of Sin and Sincere Obedience according to the Laws pro∣mulgate to them, to lead them further.

Prop. XXXI. As the rigorous Law of works is so far taken down to all men, that they are no longer under its imposed necessity of per∣fect obedience to salvation; so the Mosaical Ceremonial Law, is Abrogated totally, and so the Obligation destroyed for all that were under it, without difference of Elect or Non-Elect.

Prop. XXXII. God the Father and Christ the Mediator hath freely without any prerequisite condition on mans part enacted a Law of Grace, of Universal extent in regard of its tenor, by which he giveth, as by a Deed of Gift, Christ himself with all his following benefits which he bestoweth (as Benefactor and Legislator) and this to all alike, without excluding any; upon condition they Believe and Accept the Offer.

Prop. XXXIII. By this Law, Testament or Co∣venant, All men are Conditionally Pardoned, Justified and Reconciled to God already, and no man Absolutely; nor doth it make a diffe∣rence, nor take notice of any, till mens per∣formance

or non-peformance of the condition make a difference.

Prop. XXXIV. This Law or Covenant Christ or∣daineth Heraulds to Publish, and commandeth them to Preach it to every Creature, and com∣mandeth every man in his place to publish it; without excepting or excluding any from the Priviledge of receiving it.

Prop. XXXV. As a Sovereign is not bound to cause every particular man infallibly to hear of his Laws, so he maketh a convenient publick Declaration of them; so Christ as Legislator is not bound to provide that every man hear of his Law whom it doth concern: Men that by Nature may be convinced that there is a God, and how necessary it is to know him and their Duty concerning him, and how little they do know of him are bound to make all possible enquiry after the further Revelation of his will, though it were by travelling into other Countries.

Prop. XXXVI. When we say God and the Me∣diator give pardon and Salvation to all men conditionally; we do not mean that there is any condition of his Making the Grant, but of his performing it, or of our receiving the thing pro∣mised. He absolutely maketh a conditional Deed of Gift. He makes the Deed, and we are conditionally pardoned whether we believe or not. But we shall not be actually pardoned till we belive.

Prop: XXXVII. The condition of this La Grant is nothing unreasonable nor of Natural proper impossibility, (it is an Easie Yoake, and Commands that are not grievous) it being not the least repensum, price or requital; but only [the Hearty Acceptance of the offered Bene∣fit according to its Nature and use:] It is therefore proper enough to say (as Scripture doth) that all men are reconciled, the Worlds sins taken away, and they forgiven; though yet none of this is Actually done, nor ever shall be to the final Rejecters; because in a moral sence, that is said to be done: which being highly beneficial and necessary, may be done if we will, all the other impediments being re∣moved; and nothing but the refusal can de∣prive Men of the benefit, the Law supposing that he that is compos mentis will accept so great an offered benefit. Christ having done all his part or quantum in se, as satisfier and Legislator and given himself with his benefits to every man that will accept him; so that nothing but their own wilful refusal can deprive them of them; in Law sence he may well be said, not only to Die for them, but to have procured them Pardon, Justification and Life. Where∣as if the condition had either been a thing of proper Natural Impossibility, or unreasonable, or unhonest, or if it were long of Christ that it is not performed, than it were improper to say that Christ and Life is given them, or that Christ Dyed for them to procure this gift.

Prop. XXXVIII. Christ hath given Faith to none by his Law or Testament; though he hath re∣vealed

that to some he will as Benefactor and Dominus Absolutus give that Grace which shall infallibly produce it. And God hath given some to Christ that he might prevail with them ac∣cordingly: Yet this is no giving it to the Person, nor hath he in himself ever the more Title to it; nor can any lay claim to it as their due.

Prop. XXXIX. It belongeth not to Christ as sa∣tisfier, nor yet as Legislator to make wicked re∣fusers to become willing and receive him and the benefits which he offers; therefore he may do all for them that is fore-expressed though he cure not their unbelief.

Prop. XL. Faith is a fruit of the Death of Christ, (and so is all the good which we do enjoy): But not directly as it is satisfaction to justice; but only Remotely, as it proceedeth from that ••us Dominii which Christ hath received, to send the Spirit in what measure and to whom he will, and to succeed it accordingly; and as it is necessary to the attainment of the fur∣ther ends of his Death, in the certain gathering and saving of the Elec••▪ So that most directly it floweth from the good pleasure of God and the Redeemer, which we call Praedestination. So that it is an unmeet Speech (and such as Scripture never useth) to say, that [Christ dy∣ed to purchase us Faith] though it be a Fruit of his Purchase. As if a Prince should Ransome or Buy a condemned Malefactor, agreeing and resolving that yet he shall not be saved, if he will spit in his Redeemers Face and refuse him and his kindness. And if it be known that this

Malefactor is so desperately wicked, that he will thus reject and abuse his Redeemer and re∣fuse his kindness, except the Prince send a bo∣som Friend to perswade him, who is the most powerful unresistable Orator in the World: If the Prince because he is resolved neither to lose the Man, nor his Price of Ransom, doth send this Orator with a Charge that he shall take no denial, nor cease till he have procured the Malefactors consent; is it a convenient Speech to say, that he gave his Ransom Mony to purchase the Malefactors consent to be de∣livered? Or to cure his wicked nature? No: Yet it is true that his Price was a ground-work and Preparative to this effect; so is it in our present Case.

Prop. XLI. The Resurrection of the Bodies of all Men is a Benefit procured by the death and Resurrection of Christ: (For though the Soul it self should everlastingly have suffered, yet the Body should have remained in its state of dis∣solution, if Christ had not restored it) which Resurrection in it self is a mercy to all, (and it is a means to Gods further Glory by his Crea∣ture) though the wicked turn it to be the en∣terance of unspeakable misery to themselves.

Prop. XLII. There is no mercy which any Man enjoyeth by Right of Law from God, but it is from the Covenant or Law of Grace, and so from the Blood of that Covenant: For from the old riolated rigorous Law it cannot be; therefore it must be from the Law of Grace.

Prop. XLIII. Christ by his Law of Grace, hath made it every Mans duty that hears it, to be∣lieve in him, and accept him, as our Saviour that hath made satisfaction for their Sins, and so dyed for them, and is their Redeemer: And to be highly thankful to him for this his Mer∣cy.

Prop. XLIV. Christ by his Law hath made a far sorer punishment than before belonged to them, to be due to all those that believe not in him as one that hath so satisfied, and are not thankfull for it, and do not take him for their Redeemer. And for refusing their Lord-Re∣deemer, shall they be condemned.

Prop. XLV. The consciences of the damned in Hell (which will be Gods executioners) will everlastingly torment them for refusing that Pardon and Salvation that was so dearly pur∣chased for them, and that Redeemer that ex∣pressed so much Love to them, and for not performing so reasonable and easie a condition, as Faith. They shall not then have the disco∣very of an impossibility in the condition, or that Christ never died for them, and never was their Redeemer, and consequently that it was no Sin of theirs to refuse a Redeemer, that was not their Redeemer, and satisfaction that was none for them, I say, they shall not have such discoveries to ease their consciences, and lessen their torments, and make Hell as no Hell to them.

Prop. XLVI. A Christ-Redeemer, that hath sa∣tisfied justice, is the object of Commanded Faith, and presupposed to it: Annd he that commandeth all Men to believe in Christ a one that hath redeemed them or satisfied for their Sins, doth hereby assert the truth of this supposition.

Prop. XLVII. The constitution of Christs King∣dom containeth many great universal mercies, Antecedent to those that are given conditionally by his Covenant or Law of Grace; Such as are the giving of the Covenant it self, and the Institution of Sacraments, Ordinances, Officers, &c. Therefore as to be a subject is Antecedent to the being of an Obedient or a Rewarded Subject; so Christs Antecedent mercies of Redemption, extend to more than his consequent mercies do, which suppose the performance of the conditions of his Cove∣nant.

Prop. XLVIII. The foundations of Christs Kingdom being first laid in his undertaking, Performances, Death, Resurrection, and Le∣gislation or Covenant-making; so there are three distinct states of his subjects: 1. The Antecedent state (Antecedent to any act of their own) is to be subditi obligati obliged sub∣jects. 2. The mediate state is to be consenting obedient subjects, or rebellious and disobedient. 3. The consequent state is to be justified re∣warded subjects, or Condemned Subjects. And it will not follow that Christ never brought men

into the first condition, because he never brought them into the last.

Prop. XLIX. Accordingly the Kingdom of Christ the Mediator, in its largest extent con∣taineth all Mankind as redeemed, and made his obliged Subjects, though most prove Re∣bells. But in a limited sense it containeth only the faithful, obedient, and justified part of the universal Kingdom.

Prop. L. It is this second consenting Part of his subjects only who are his Church, and are by Baptism engaged to him. So that the King∣dom of Christ as Redeemer is larger than his Church; and they are not words of the same signification, unless when the word Kingdom is taken in the narrow sense.

Prop. LI. God hath not divided the World into two Parts, and put one Part only under the Government of Christ, and Governeth the o∣ther immediately himself only as meer Creator: But Christ is Administrator General over all Mankind.

Prop. LII. They that say that God giveth, all the mercies which the ungodly have, according to the first Covenant of Innocency; must make that Covenant another thing than indeed it was.

Prop. LIII. They that feign God to continue the Covenant of Innocency, as to the Promissory Part, and to Covern those that are born in sin

and misery, by that Law which saith [Be In∣nocent and Live] do expose Gods Govern∣ment falsly to reproach.

Prop. LIV. They that hold that Heathens and Hypocrites are under no Covenant or Law that hath conditional promises, do deny a great Part of Gods Government of Mankind, and give them more excuse for their neglect of all means for their Salvation, than is true, or than God will allow of.

Prop. LV. They that say that all the mercies bestowed on Heathens, or Hypocrites are gi∣ven them without the purchase of Christ, by the meer will of God not respecting any re∣conciler or Propitiation, do Sin against the Scripture reasons of Christs Office, and un∣dertaking, and do open a Gap for the reason∣ings of them who plead against the necessity of Christs death for the Elect.

Prop. LVI. Though Christs Dominion over inanimates and Bruits do not prove that he dyed for them; Yet his dying for Mankind in gene∣ral, procured his Dominion over them; which is joyned with his Empire over the same Persons, which he exerciseth by such Laws as have a tendency to their repentance, Pardon and Salvation.

Prop. LVII. All this considered, It is (de nomine) a proper Speech much used in Scripture, to say that Christ dyed for all Men, and is the Sa∣viour of the World, and is the Lamb of God

that taketh away the Sins of the World, and is a propitiation for the Sins of the whole World, and tasted Death for every man, and that if one Died for all then were all Dead, &c. Seeing all the foresaid Benefits of his Death, are actually given them.

Some Expository Thesis about the Effects of the Death of Christ.

Proposition I. THE First and most Immedi∣ate Use and Effect of Christs Death, was the satisfaction▪ of Gods Justice for mans Violation of his Law.

Prop. II. It was not the Law it self that Christ satisfied (if we speak properly) but the Law-giver. Though improperly the Law it self may be said to be satisfied when its Ends are at∣tained; that is, the Ends of the Legislator in giving the Law. The Law knows no proper satisfaction. To admit of satisfaction instead of fulfilling and execution, is beyond the power of the Law, and is the act of the Legislator as he is above the Law.

Prop. III. Christ did not suffer from the Obligation of the Law, but from the Obligation of his own Sponsion; on occasion of the Laws obliging us to suffer. The Law never obliged Christ to Suffer (though it did to obedience.)

Prop. IV. Christs sufferings were not a fulfilling of the Laws Threatning (though he bore its Curse Materially;) but a satisfaction for our not fulfilling the Precept, and to prevent Gods fulfil∣ling the Threatning on us.

Prop. V. Christ paid not therefore the Idem but the Tantundem or aequivalens, not the very Debt which we owed and the Law required, but the Value.

(Else it were not strictly satisfaction, which is Redditio aequivalentis: And (it being impro∣perly called the Paying of a Debt, but properly A suffering for the Guilty) the Idem is nothing but Supplicium Delinquentis. In Criminals, Dum alius solvit simul aliud solvitur. The Law know∣eth no Vicarius Poenae; though the Lawmaker may admit it, as he is above Law. Else there were no place for Pardon, if the proper Debt be Paid, and the Law not Relaxed but Fulfilled.

Prop. VI. The Meriting and Purchasing of further Benefits is consequential to the satisfactoriness of Christs Death. It would be so far from meriting (as it is his meer hurt) were it not first necessary for satisfaction, that it would be displeasing to God, who is merciful, and delighteth not in the Blood of the Just.

Prop. VII. Though Christs Death be first satis∣factory and next Meritorious of further good: Yet hic Obedience is first Meritorious and afterward Satisfactory: For it could not Satisfie but by Meriting.

Prop. VIII. Because Punishment is not a Thing Commanded by the Law,* 1.1 but Threatued; therefore all Obedi∣ence properly is active, (for suspen∣sive is by act of will,) and the distinction between Christs Active and Passive Obedience, must be carefully understood, or else it will tend to confound Obedience and Punishment. His Passive Obedi∣ence is but his Obeying in Submission to suffering; where the Consent or Submission is the direct matter of Obedience, and not the suf∣fering it self submitted to.

Prop. IX. Christ did Give his Satisfaction directly and strictly; not to Man for whom he suffered, but to God. whom he satisfied.

Prop. X. Yet he may be said to Give it to men, (especially in their Union with him and Justi∣fication) in that he gives them the fruits of it: As a Father is said to give his Son a thousand pound, that layeth it out in Lands for him: Though properly the Seller hath the Mony, and the Son the Lands only.

Prop. XI. It was not the Sins of the Elect only, but of all Mankind fallen, which lay upon Christ▪ satisfying. And to assert the contrary injuri∣ously diminisheth the Honour of his Suffer∣ings; and hath other desperate ill conse∣quences.

Prop. XII. Christs satisfaction was made to God as Legislator and Rector Supremus, and not ••as Domi∣nus absolutus or meer Proprietary.

Prop. XIII. Christ did neither Obey nor Suffer in any Mans stead by a strict proper Representation of his Person in point of Law; so as that the Law should take it as done or suffered by the party himself. But only as a third person, as a Media∣tor he voluntarily bore what else the Sinner should have born.

To assert the contrary (specially as to par∣ticular persons considered in actual Sin,) is to overthrow all Scripture Theology, and to in∣troduce all Antinomianism, to overthrow all possibility of pardon, and assert Justification before we Sinned or were Born; and to make our selves to have satisfied God.

Therefore we must not say that Christ dyed nostro loco so as to personate us, or Represent our Persons in Law Sence; but only to bear what else we must have born.

Prop. XIV. Christ by his Death (and so satisfacti∣on to Justice) hath purchased to himself a full Propriety in all the Creatures which were under the Curse, and so is become Dominus Absolutus of all, on a new Title of Redemption, as God was before on the Title of Creation.

Prop. XV. Christ hath hereby purchased also a Su∣pream Rectorship (so far as a Derived Power may be called Supream; and God as he is Redeemer is properly Supream) grounded on his Absolute pro∣priety;

even as Gods Rectorship as Creator was grounded on his Absolute Propriety as Creator. Every man may rule his own according to its Nature and Capacity.

Prop. XVI. Hereupon by actual Rendition, all things are Delivered up to Christ both as Proprie∣tary and Rector.

Prop. XVII. As Proprietary or Dominus, Christ over-ruleth the World, and disposeth of all Events and Beings Naturally (as most conduceth to his Redemption Ends.)

Prop. XVIII. As Plenipotent Rector he now Ruleth all inferior Rational Creatures by his Laws, as the Universal Lord-Redeemer.

Prop. XIX. Seeing both the Rational Creature, and the visible frame of the Creation are deliver∣ed up to Christ the Redeemer, it must needs follow, that the very Law of Nature (whe∣ther it be in Natura rerum, ut signum; or in mente humanâ, ut principia Cognita) is Christs Law: And so that those that are ruled by the meer Law of Nature are ruled by Christ, so far as they do well.

Prop. XX. As God is the Ruler (as to Title and some Legislation and Judgment;) of those very Pagans who know him not, but deny a Godhead; so Christ is so the Ruler of those very Infidels who know him not, but deny the Mediator.

Prop. XXI. In giving up all Propriety and Rule to Christ, God has not divested himself of any thing, save only a Right or (as it were,) an Obligation to punish the pardoned. For as Christ is God himself; so the Father still Possesseth and Ruleth by the Redeemer. As he hath still the Title of Creator, so is he in the Son God-Redeemer.

Prop. XXII. Seeing no Man can fulfill the First Law, or Covenant, and no Man can be saved by a Covenant not kept, and Christ Re∣deemed not Man into absolute liberty, (to be from under Law and Rule, which were Misery to him and not liberty) Therefore it hath pleased the Father and Mediator to make to Man a New Law and Covenant suited to his present State of Misery.

Prop. XXIII. The Tenor of this Law is that whosoever will Repent, Thankfully and hear∣tily accept Jesus Christ to be his Saviour, Teacher, King and Head, believing him to be the Redeemer, and will Love him (and God in him) above all, and obey him sincerely, to the Death, shall upon his first acceptance be Justified and Adopted, and upon his perseverance be justified at Judgment, saved from Hell, and Glorified: And whosoever rejecteth him, shall bear the Guilt and punishment of all his Sins against the Law, and for his refusal, be far sorelier punish∣ed.

Prop. XXIV. By this New Law, or Covenant, Christ hath brought all Men, where it is Pro∣mulgate, under the Duty of receiving him, and Life in him: And under a Promise of Life, if they do receive him, and a Threatning of Death if they reject him.

Prep. XXV. The tenour of this New Law in all these Parts is Universal, extending to all, (No Man is excepted out of Precept, Promise, or Threatning) whether the Promulgation be Universal or not.

Prop. XXVI. It can hardly be proved that there is any great Part of the World, that have not heard of Christ, or had some means to have come neerer to the knowledg of him.

Prop. XXVII. All those that have not heard of Christ, have yet much Mercy which they re∣ceive from him, and is the Fruit of his Death: According to the well or ill using whereof, it seems probable that God will judg them.

Prop. XXVIII. But it is safest to leave the Case of those that never heard of Christ and their Infants, as a thing unrevealed or so darkly re∣vealed that God would not have us know any more of it, than that our condition is far bet∣ter than theirs, that so we may be thankful.

Prop. XXIX. It is a course to blind and not to inform Men▪ to lay the main stress in the Doctrine of Redemption, upon our uncertain

conclusions of Gods dealing with such as never heard of Christ: Seeing all proof is per noti∣ora: And we must reduce points uncertain to the certain, and not the certain to the uncer∣tain, in our Trial.

Prop. XXX. Christ may be Ruler de jure, and in Part de facto, where yet Satan prevaileth, and the Sinner shall perish for Rebellion.

Prop. XXXI. In the New Law Christ hath truly given himself with a Conditional Pardon, Justifi∣cation, and Conditional Right to Salvation, to all Men in the World without Exception.

Prop. XXXII. This Law giveth Christ to no Man in the World by name (now) nor more then other, antecedently to their believing: But to all if they will believe.

Prop. XXXIII. It is therefore a proper and true Speech to say that Christ dyed for all (es∣pecially all that ever heard his Gospel): Seeing that in Law sence he did Dye for them in all the forementioned respects. As the nature of the Law is to constitute Debitum, Dueness; so it constitutes to all Men, 1. The Dueness of Obe∣dience, that they accept Christ offered them. 2. The Dueness of the Benefit, if they accept him (a conditional due.) 3. And the Dueness of the punishment if they reject him. So that in Law Sense Christ dyed for all.

Prop. XXXIV. If Christ were not their Redeemer, and his Satisfaction had been no way for them,

nor a Mercy to them, then the Damned should not perish for rejecting their Redeemer, nor for refusing the mercy of Redemption; Nor their consciences accuse them for it. But undoubt∣edly for this will be their destruction, and for this their consciences will accuse them.

Prop. XXXV. It being not the satisfaction it self that is tendered to Sinners, but the Fruit of it, It cannot by any Minister, nor will not by Christ, be offer'd (in those Fruits) to Men, if it were not first given and accepted for them as well as others (in Law Sence) by God, from the Redeemer. The Rector or Creditor must first receive the satisfaction, before a discharge can be offered to the offendor or Debtor, on consideration of that satisfaction made and ac∣cepted: Much more, before Men can be con∣demned justly for refusing it. If the satisfacti∣on were given and accepted for the Elect on∣ly, it could not in the Benefits which wholly presuppose it, be so offered to the Non-Elect, and they judged for refusing the benefit of a satisfaction never made for them.

Prop. XXXVI. Christs dying for Men, is Ante∣cedent to their believing in him: Their be∣lieving presupposeth his dying for them: His Death saveth them because they believe; but he did not die for them because they be∣lieve, but they must believe because he dyed for them. The Act both as performed and commanded here presupposeth the Object. The Command therefore of believing presupposeth that Christdyed for Men.

Prop. XXXVII. No Mans name or Description (so as to difference him from others) being in the offer and promise conditional, but it being made alike to all, it will follow that no Man could have any true ground to believe or accept Christ if he knew not that he is one of those, to whom he is universally offered, and conditionally given; and consequently for whom he satisfied.

Prop. XXXVIII. If the condition on which Christ is given to all (and Life in him) were something of natural proper impossibility, or unreasonable, or if it were long of Christ that the condition is not performed by them, then it were less proper to say, that Christ is given them, or that he dyed for them, in respect to this conditional gift. But seeing the conditi∣on is nothing of natural proper impossibility, nor unreasonable, being but their hearty ac∣ceptance of Christ as he is offered them and not the least Repensum; requital, price, or repay∣ment; and nothing but their own wicked dis∣position, and obstinacy can cause their non∣performance; so that they may have Christ and Life if they will; therefore it is proper to say that Christ is given them, and conditional Par∣don and Life in him; and that Christ there∣fore dyed for them.

Prop. XXXIX. It is Gods Law or Covenants which constitute the Right or Dueness of obe∣dience, rewards, and punishments, and it is not Election or the meer Decree of God that

doth any of these. We have no Right to Christ upon Election, till the Covenant or Law give us Right.

Prop. XL. Elect and Non-Elect therefore have equal Right to Christ, till believing difference them: That is, all have a conditional Right, and none an actual and absolute.

Prop. XLI. The Covenant berween the Father and Mediator (commonly so called) gave Christ a full Power to confer pardon and Life; but gave not to Men any Right ot Title to the benefits.

Prop. XLII. Nor did that Covenant or promise which God made to fallen mankind of sending a Saviour to Redeem them, give this Right actually to these benefits.

Prop. XLIII. Nor doth that promise or Covenant which God hath made, of giving a new and soft Heart to the Elect, give any Man an actual Right to Remission, Justification or Glory: No nor to renewing Grace: it being but a pre∣diction what God resolveth to do for the sa∣ving of some, known only to himself and so a discovery of his purpose, and not a conferring of Right. Or if it were a Promissum vel Donatio in diem, sine conditione, as some would make it, yet it would not give actual Title till the time come: Non da••••r actio ante diem in talibus promis∣sis inter homines. It is the nature of such gifts that upon (the Donors will) the Right should be as it were in passing from the Donour to the receiver till that day Et si cessit dies, saltem non venit. It is

not ours in Title till the Day. But indeed here is no prefixed day, nor proper Gift.

Prop. XLIV. We Must therefore carefully di∣stinguish between these three forementioned Covenants, and that universal Law or conditi∣onal Covenant of Grace made to all mankind; which is it by which Christ ruleth, and will judge us: And which is his Instrument of con∣ferring Right, and so of pardoning, Justifying, and Adopting us.

Prop. XLV. Christ hath a threefold Kingdom: Of one all the World are Subjects, these he over-ruleth, and partly ruleth to restraint at least, by the Law of Nature. Of the other (the visible Church) all professed Christians are members: These he ruleth by his Law of Grace, and Spirit, but differently. Of the third (which is the Souls of believers) only true believers are members: These only Christ ruleth to Salvation; but the rest also, as Re∣deemer.

Prop. XLVI. When the Schoolmen and our own Divines say, that Christ dyed for all quoad suf∣ficientiam pretii, but not quoad efficientiam; they cannot without absurdity be interpreted to mean, that his Death is sufficient for all if it had been a Price for them; and not a sufficient Price for them; For that were to contradict them∣selves. And so Christ could not be said to dye for Men quoad sufficientiam pretii. For it is nei∣ther for them, nor a Price, so considered.

Prop. XLVII. It seems an injurious feigning of Christ to suffer much in vain, to say that he paid a Price sufficient for all the World, when yet it shall be no way efficient: Unless they think that Christs sufferings are no greater for all Men, than if he had suffered but for one or few; and that minima guttula sanguinis Christ i sufficit ad redimendum mille mundos, which our Divines disclaim, as a dangerous Error. They therefore that think it, a making Christ to suf∣fer in vain, to say, He dyed for some that perish; do themselves make him much more, to suffer in vain, in saying, he paid a Price for some, which was sufficient for all, but shall be no way effici∣ent for them.

Prop. XLVIII. Christs Death is a sufficient Price and satisfaction to God for the Sins of all Man∣kind: The Efficiency of satisfaction passive is it wherein the sufficiency to further uses, doth con∣sist. But it effecteth actual Remission, Justification Adoption, Salvation, only for Believers. This is the plain truth, and the Sense of Divines in saying, that Christ dyed for all quoad sufficien∣tiam pretii, non quoad Efficientiam.

Prop. XLIX. It hath not so much as a shew of Injustice or wrong to any for God to punish unbelievers for the same Sins that Christ died for, if we do but understand, 1. The diffe∣rence between suffering by our selves or our delegate, substitute or Vicar, and a Mediator suffering for us, 2. And between solutio ejusdem, & satisfactio which is Redditio equivalentis, and so 3. Between a refusable suffering or payment, (as the last is) which doth acquit but on what

terms the accepter pleaseth, and not ipso facto; and a not refusable payment, (such as the first is) God accepted the satisfaction on those terms only, that no final Rebel should partake of the sa∣ving benefit. If it be a wrong, it is either a∣gainst Christ, or the Sinner, Not to the Sinner, for he suffereth but once: And the former suffer∣ing of Christ, was not in personation or re∣presentation of his person, nor as his substitute, nor appointed or procured by him: But by a third Person, in the Person of a Mediator sent by God, and voluntarily undertaking it. Nor to Christ is it any wrong: For 1. He is willing: Volenti non fit injuria. 2. It was the agreement, it should be so: 3. Yea it is he that doth it. He as Judge condemns them for ingratitude and Rebelling against himself and consequently leaves all the rest of their Sins upon them.

Prop. L. Nor is it any more absurd that Christ should satisfie for those that were in Hell, when he sufferd, then that he should do it for those that were in Heaven at his suffering. He paid the Price which he had agreed to pay, which became effectual upon the agreement and un∣dertaking (before the payment:) And was then offered to Mankind: Of whom some suffered for rejecting it as others were saved upon the accepting it, even before his death.

Prop. LI. Nor was Christs Satisfaction for those that perish Vain: Seeing it is the ground of his New Title of Lord-redeemer, as to Do∣minion and Rectorship, and so the ground of his New Legislation, Judgment, Administra∣tion

and Government of the World; and will be the occasion of his just destruction of the Rejectors of him, even those Rebels that would not have him to Reign over them, and of his glory therein. Even as Gods Creation and preservation of Men, is not to be called Vain, or no mercy, because he gives not all Men Hearts to repent, and so some perish. For as Creation laid the ground of the Creators Dominion, Rectorship, Legislation and Rule▪ and Judgment (if the first Cove∣nant had stood in force as it was at first): So did Redemption by satisfaction do in respect of the Redeemer, and Covenant of Grace:

Prop. LII. All that Christ (by the work of Re∣demption) did purchase a propriety in and Domi∣nion over, were not Redeemed by him: Bruits and Devils are hereby under his Dominion, and De∣vils shall be judged by him: But not as Sub∣jects. For he procured (as Mediator a Domi∣nion over these, but as utensils in his House, or as Enemies to be restrained, ordered, and de∣stroyed: Therefore Christs judging Devils will not prove that he redeemed them: When yet his judging unbelieving Men will prove that he Redeemed them. Devils are judged as Enemies, but not as Rebels against their Lord-Redeemer: But wicked Men are condemned as Rebels against him, for ungrateful rejecting a benefit given them. If a Country fall into Rebellion, and the King sentenceth all to Fire and Sword, and the Prince by satisfaction purchase all to him∣self both Men and Country: And send He∣ralds to proclaim mercy and pardon to all that

will accept him, and thankfully accknowledg his favour: Some accept and some reject him. The same Prince destroyeth these Rebels for rebelling: And he destroyeth also all the Bears, Lyons, Wolves, and devouring Beasts that annoyed and kill'd his subjects. Now will any say, that because he appointeth the Wild Beasts to death, and yet satisfied not for them, nor Redeemed them, that therefore he re∣deemed not the Rebels neither? All sayings and writings have different Sences in the same words sometimes, according to the difference of the Materia Subjecta.

Prop. LIII. The Doctrine of Universal Redemp∣tion thus delivered, runs with the whole Scope of Scripture, and hath not the least inconveni∣ences; when the denial of it, contradicteth a multitude of express Texts, and bringeth on more desperate consequences than can easily be conceived.

Prop. LIV. Though Christ dyed equally for all Men, in the foresaid Law-Sence, as he satisfied the offended Legislator, and as giving himself to all alike in the conditional Covenant; Yet he never properly intended or purposed the actual justi∣fying and saving of all; nor of any but those that come to be justified and saved. He did not therefore dye for all, nor for any, that perish, with a Decree or Resolution to save them much less did he dye for all alike, as to this intent.

Prop. LV. All that conditional Pardon with the means of Grace, and common Mercies which the Non-elect do actually receive in time, were purposed for them before time, and in∣tended to them as Fruits of Christs Death; and so far even in regard of his Purpose de even∣tu applicationis, Christ may be said to Die for them, (besides the foresaid satisfaction:) For God being Rector per Leges deals with men on Law terms, and gives Mercies, and Exe∣cutes Justice only according to his Laws. He would not so much as relax the Old Law for the pardon of any Sin, but by a new Law, which is Lex Remedians. But the old Law be∣ing broken, God can shew no mercy now ac∣cording to its tenour: It must be therefore ac∣cording to the Law of Grace and from it, that all men receive their Mercies; and consequent∣ly from the Blood of that Covenant, which is the ground thereof, and by which Apostates are said to have been sanctified, Heb. 10.

Prop. LVI. When we say that Christ did Die for men conditionally, as to his Death it self, and the satisfaction to Justice immediately thence flowing; we cannot intend it, or truly say so: Nor yet as to the granting of his Universal Con∣ditional pardon: For Christ absolutely procured all these. But we mean it only in regard of Actu∣al Remission, Justification and Salvation. The Cove∣nant or Promise is indeed Conditional; that is, there are conditions required on our part to the ful∣filling of it, that we may have right to the Be∣nefit: But no conditions for the granting of it;

much less for Christs Actual Dying and Satisfy∣ing.

Prop. LVII. Though it be disputable whether God have any Decretive will de eventu, properly Conditional, yet is it beyond all doubt that he hath a Conditional will de Debito, and Conditional Laws; and it being to God as Legislator that Christ made Satisfaction, and it being by Law that the Dueness of Justification and Salvation is conveyed to believers, and the Dueness of Punishment to Unbelievers, therefore it is very proper to say, that Christ by his Death hath purchased Salvation for all Men Conditionally.

Prop. LVIII. Yea, it is undoubted that the very Decretive Will of God de Eventu applicationis is Conditional in this sence; that Faith and Re∣pentance are Decreed by God to be Conditions of Justification and Salvation, but not conditi∣ons of Gods act of Decreeing (Twisse saith that in this Sense no man denyeth Gods will to be conditional, Vid. Consid. of Syn. Dort. and Arles, &c. Page 61. And against Cotton Page 74.)

Prop. LIX. Those that dare say, that Christ is an imperfect Redeemer if he do not procure Faith it self for every Man that he Dyeth for, (which is their Master Argument) may as well say, that God is an imperfect Creator, because he maketh not Worms to be Men; or that he is an imperfect Conservator because he preserved not man from Mortality, Damnation and Antecedent Calamities; especially from

Sin: Or that he is imperfectly Merciful, be∣cause he permitteth Men to sin; and Condemn∣eth them: Or that Christ is an Imperfect Re∣deemer of the Elect, because he suffereth them after his Redemption to Sin, Suffer and Die: Or, that the Holy Ghost is an imperfect San∣ctifier and Caller, because many wicked Men are Sanctifyed and Believe imperfectly (so as will not suffice to Salvation) and because they resist and quench the Spirit, and fall from that Faith and Sanctification which they had. Or that the Spirit is an imperfect Comforter; be∣cause so many Saints Live and Die in such un∣conformitable sadness: Or that Scripture is an imperfect means, because the Effect is so im∣perfect. In a word, they may as well say, that where God doth not overcome mens wicked dispositions, he is an imperfect God to them in regard of his Mercies: All which beseem not the Tongue of a Christian.

Prop. LX. That Argument commonly brought against Universal Redemption, [that where Christ doth the work of a Mediator for any man in one of his Offices, he doth it in all] is undeniably destructive to the cause it is brought for: For it is undeniable that Christ as Prophet, and King, Teacheth, Calleth, Illuminateth, many Non-elect; giveth some Faith, some Taste of his word and the powers of the World to come; sanctifyeth them by the Blood of the Covenant, and washeth them from their former pollutions, Mat. 13. Heb. 6. and 10. ••2. Pet. 2. 20. Therefore in his Priestly

Office he must (at least) be as far their Me∣diator.

Notes

• * 1.1

  Quod percipi∣tur & ita est Obedientiae materia proxi∣ma est [Agere] vel [Non age∣re] & non, [Pati] sid [Pati] potest esse materia re∣mota.