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. II.

If God do offer (by his Word and Messengers) Remission, Justification, Adoption and Right to Glorification, to all (Elect and Non-Elect) then Christ hath satisfied for all. But God doth so offer these to All: Ergo, &c.

A Remissione & Salute omnibus Oblatis.

The former Argument was drawn from the Gift, and this is drawn from the Offer: which though it be inseparable from the former, and so implyed in the former Argument, yet I shall an∣nex it because of them, who deny the Condi∣tional Gift, but confess the Offer. The Antece∣dent I think few will question, as to All who hear the Gospel; and God as Legislator hath done his part in offering it to those that yet ••e••er heard it. 1. In making the Tenour of the pro∣mise or Offer, of Universal extent. 2. And in Commanding his Officers to go into all the World and Preach the Gospel to every Creature.

The Consequent is proved thus. 1. The Pardon offered is either a Pardon purchased by Christs Satisfaction for them to whom it is offer∣ed▪

or else procured some other way: But there is no other way of procurement, Ergo, &c.

1. Not without Christs Blood as is proved.

2. Not by Christ's Blood as shed for others, as is proved.

Object. But it is by his Blood as shed for all that will Believe.

Ans. 1. Believing is not the Condition of Christs Dying for us; but of our participation of the benefits thereby purchased: not of the Im∣petration, but of part of the Application. Christ never said, If men (or this man) will Believe, I will dye for them; But, [If thou Believe thou shalt be justified and saved, by him that hath died for thee.] Belief is not presupposed as the Qualification of the subject for whom Christ must dye▪ but is required after, and given freely to his chosen, for the further Application of his Death.

2. His dying for them that will Believe, was either for certain determinate persons who should Believe; or else without a determination of the persons. If the latter only, then he died certain∣ly for none. If the former then his dying for one man would not procure pardon for ano∣ther.

2. God doth not offer that which he cannot give (for his offer is a gift, on condition of Ac∣ceptance: and we must not dare to charge God with illusory or ludicrous actions.) But God can∣not give Pardon and Justification and Right to Salvation, to any sinful man for whom Christ never satisfied: When I say [God cannot]

I mean not, that he cannot for want of Power, but because of his Wisdom, Good∣ness and Justice, He cannot (being Rector of the World) do that which is so Inconve∣nient, and such a Monster in Government, and so destructive to the ends of his Government: All grant that quoad potentiam ordinatam now he cannot: that is, He will not. If God may give these to one man, yea to All the Non-Elect to whom they are offered, without Christs satis∣faction procuring them, then he may do so by all: but that is not true, Ergo, &c.

Object. But i•• men will Believe God Can and Will give them what he offers.

Answ. This Objection supposeth the Believing of that person for whom Christ died not, or else it changeth the subject of the question. For the Question now is, Whether God can give Pardon to a Man for whom Christ hath not satisfyed? And it is hereby answered, that He can if that man Believe? To which I reply, that he cannot, or will not, supposing that such a Man should be∣lieve. For it is Christs Death that is principally requisite, and that before Believing, without which all the Believing in the World will do no good. But some will say, It may not be suppo∣sed that a Non-Redeemed man should Be∣lieve. I say, it may well be supposed in dispute: But I shall have occasion fullier to answer this anon.

3. Contradictions are not to be charged upon God: But to offer pardon to one for whom no

satisfaction is made, (Consideratis Considerandis) is a contradiction, Ergo, &c. An effect without its necessary cause, is a contradiction: But a Par∣don without satisfaction (which is the thing here supposed to be offered) is an effect without its necessary cause, Ergo, &c. The satisfaction must be given to God and Accepted by him, before the fruits of that satisfaction can be (seriously and in plain dealing) offered to the Sinner, that by Acceptance they may become his.