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

3. And that it is not Christs dying only for the Elect that is the ground of his Dominion and Empire over all, I prove thus. 1. The Dominion of Christ and his Jus Imperii over the Non-Elect is of the same kind with his Dominion and Jus Imperii over the Elect, and therefore hath the same cause. It is not such as his Dominion over Devils or Brutes, as we shall further show anon. I say not that Christ exerciseth his Imperial power in the same way over all, but the relation of Rex or Imperator which Christ hath rightfully over all, is the same to all: And the relation of Subjects to Christ, which all stand in to him quod debitum veljus, is the same relation; all Men as well as the Elect, to whom his Laws are promulgate, are bound to acknowledge him their King and Lord in the same sense as the Elect are: And are bound to give up themselves to him as his subjects in the same sense as the Elect are, and with a subjection of the same kind: For the New Law which constituteth the duty, is general, and distinguisheth not, as to this, between Elect and Non-Elect. 2. It is manifest that Christs Blood cannot be purchasing of Dominion or Empire immediately, but only meant virtute satisfactoria, as it is a placament or propitiatory Sacrifice to the offended Majesty; For were not Christs Blood first necessary to this expiatory use, it would be so far from being purchasing or meritorious of any further benefit, ⟨p. 196⟩that it would not be acceptable to God at all: For he is not bloodthirsty, he takes not pleasure in the Blood of the innocent, Nay, he is averse from it. So that Christs Death must needs be first satisfactory to Justice in order of nature, before it purchase Dominion or Empire. Now if he may have this right to a peculiar Dominion and Empire over most of the World without satisfying for them, then either his right over most is immediate without flowing from satisfaction (which is evidently false) or else it is founded in his satisfaction for others, viz. the Elect: And if so then why might not he as well have right of Dominion and Empire over the Elect without satisfying for them, as over all others without satisfying for them? And if so, then he might do all that which now he doth as Lord and Rector, without satisfaction Antecedent.

3. And that it is not Christs dying only for the Elect that is the ground of his Dominion and Empire over all, I prove thus. 1. The Dominion of Christ and his Jus Imperii over the Non-Elect is of the same kind with his Dominion and Jus Imperii over the Elect, and therefore hath the same cause. It is not such as his Dominion over Devils or Brutes, as we shall further shew anon. I say not that Christ exerciseth his Imperial power in the same way over all, but the relation of Rex or Imperator which Christ hath rightfully over all, is the same to all: And the relation of Subjects to Christ, which all stand in to him quod debitum veljus, is the same relation; all Men as well as the Elect, to whom his Laws are promulgate, are bound to acknowledg him their King and Lord in the same sence as the Elect are: And are bound to give up themselves to him as his subjects in the same sense as the Elect are, and with a subjection of the same kind: For the New Law which constituteth the duty, is general, and distinguisheth not, as to this, between Elect and Non-Elect. 2. It is manifest that Christs Blood cannot be purchasing of Dominion or Empire immediately, but only meante virtute satisfactoria, as it is a placament or propitiatory Sacrifice to the offended Majesty; For were not Christs Blood first necessary to this expiatory use, it would be so far from being purchasing or meritorious of any further benefit,