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.

Arg. 24. A beneficâ Naturâ Evangelii.

If Christ died only for the Elect, then should the Gospel to most men where it comes be of it self directly one of the greatest plagues and signs of God's wrath that ever he sendeth on a People on earth, but the Gospel is no such Curse, but a great blessing, Ergo, &c.

The Consequence is thus proved, That which brings an unavoidable obligation to a far sorer punishment, (without giving any possiblity either of escaping former misery, or this additional mi∣sery) must needs be one of the greatest Curses and Plagues in the World, and so the sign of Gods greatest wrath; but such were the Gospel

(or new Law) to most men where it comes (if the opposed Doctrine were true), Ergo, &c.

Let him that denys the Major, shew me a so∣rer Plague that ever God inflicted on any man on Earth, if he can.

Object. Is not the Gospel the savour of death to some? and Christ a stumbling stone, and Rock of offence?

Answ. That is not of his own nature, nor of the nature of the Gospel, nor yet as a proper Cause per se, but as an occasion, and by accident, through Mans own wickedness▪ and wilful re∣jection and abuse. A Man may burn himself with the fire that should warm him, or choak him∣self with the food that should nourish him.

Object. But doth not God decree it?

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 obli∣gation

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 satis∣faction for their justification and pardon which is no satisfaction, for as to them it is none: It be∣ing maintain'd 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 satis∣faction (as to their debt) at all; for if my Neigh∣bour 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 no∣thing 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 sppose such a thing, then it is undeniable that such a Man would be never the more pardoned or saved, because there is no Salvation withont 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 pos∣sibility of any power or snccess of Man's Faith: So in those that perish (if they had no price of satisfaction paid for them) the want of a Re∣deemer would be the first want, concluding their damnation and non-deliverance from former mi∣sery, and the want of Faith could be but the se∣condary consequential want, which Faith if it

were present would not satisfie or save, no more than believing now would save the Devils. And thus it is evident that on the grounds opposed, the Gospel would causally per ••e, unavoidably be the greatest plague on earth to all where it comes, except the Elect; and not only accidentally by their own Sin.

Now for the Minor (that the Gospel is not so,) I prove from Scripture; it is called the glad ti∣dings of the Kingdom of God▪ Luke 8. 1. Before men are Converted, the Apostles say▪ we declare unto you glad tidings, Acts 13. 32. 33. The Preachers of it bring glad tidings of good things, preaching the Gospel of peace, Rom. 10. 15. even the unsanctified, receive the word with joy, Mat. 13. 20. (and not so great joy as they had cause) so Mark 4. 16. it is called the Gospel of the grace of God, Acts 20. 24. it is a Wedding-Feast, even ready for those that would not come to it, who are therefore said to be unworthy of it; and so it was to him that came without the Wed∣ding garment, Mat. 22. if it were not a mercy, then Men did not sin against mercy in rejecting it, which who dare say? It gives men promises of entring into rest, who yet by wilful unbelief may come short of it, Heb. 4. 1, 2, 3, &c. See 1 Cor. 10. to the 13th, God sent Jesus to bless the Jews (more than Elect) in turning every one of them from his Iniquity, Acts 3. last. The unthankful Ser∣vant had his debt freely pardoned him, (and that was a mercy) who after took his fellow by the throat, and by ingratitude lost that pardon which he had: It declareth God's tender Mercies over all his works, and such mercies as are to lead all men to Repentance, Psal. 145. 9. Rom. 2. It is

good tidings of great joy which shall be to all people, Acts 2. 10. It freely giveth to all the water of life, if they refuse not the gift, Rev. 22. It is the Gospel that bringeth Salvation to all men, Tit. 12. 11.

A hundred Texts might be brought to prove how great a blessing of it self the Gospel is to that People to whom it is given, and if it be turned to a Judgment and hurt them, it is meerly acciden∣tally, through their wilful rejecting it, or turning the grace of God into wantonness, or sinning, be∣cause Grace hath abounded; and not from any thing in it, nor for want of a reality in the bene∣fit which it offereth.