Son redeemed all and the Father elected but few is to give greater Honour to the Second Person than to the first and to make an Inequality in their Operations the Second Scripture is John 17.9,10 All thine are mine and all mine are thine c. They were the Father 's by Election before they be the Son 's by Redemption Thine they were and thou gavest them me v. 6 8. Christ redeems only those whom God gave him to redeem Hence God's Book of Life wherein the Number of the Elect is recorded is call'd also the Lamb's Book of Life to intimate that the Number of those Elected by the Father is commensurate with those redeemed by the Son And that Christ redeems no more but whom the Spirit sanctifies appears likewise from 1 John 5.6,7 there must be Water to sanctifie where there is Blood to redeem Christ's Oblation is not of a larger Extent than the Spirit 's Operation Thus it is made apparent that all the Three Persons in the Trinity have all one Object and Design of Love the Son's design for Redemption hath not a greater Latitude then the Father 's for Election and the Spirit 's for Sanctification all equal in Essence Honour and Operation Argument 2. The Benefits of Christ's Death and Resurrection are of equal Extent in their Objects but the Benefit of Christ's Resurrection is not extended to all Ergo Nor the Benefit of his Death The Assumption to wit that the Benefit of Christ's Resurrection is not extended to all and every one alike but is peculiar to Believers is acknowledg'd by the Arminians The Proposition therefore is only to be proved That the Benefits of both the Death and Resurrection of Christ are of equal Extent in their Objects is evident from Rom. 8.34 if we partake of Christ's Death we must of his Resurrection too Rom. 6 5. they are both put together and a rather added to the latter Who shall lay any thing to the Charge of God's Elect for whom Christ died Who can condemn those for whom Christ was rais'd There is an equal Extent both of the one and of the other Those whom Christ died and rose again for cannot be condemned but this cannot be said of all for the Wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides on many John 3 last and from Rom. 4. last He dyed for our sins and was raised again for our justification They are both so joyn'd together that they cannot be severed either in Act Object or Effecr for no Man is made Partaker of the Death of Christ but by his Resurrection 2 Cor. 5.14 1 Cor. 15.17 Those that have the Fruit of the Battel in this have the fruit of the Victory too which cannot be all for the Wrath of God abides on some which the Death of Christ never took away from them Christ did not dye for some Men for whom he did not overcome Death Argument 3. The Benefits of Christ's Death and Intercession are of equal Extent in their Objects but the Benefit of Christ's Intercession is not to all Ergo. The Assumption is express Scripture John 17.9 his Intercession is only for those that the Father hath given him not for the World and Reason confirms it for if Christ interceded for Judas Pilate c. then had he a Repulse and was not always heard of the Father contrary to John 11.42 The Proposition is true for Christ is an High Priest and the two parts of his Sacerdotal Office to wit Oblation and Presentation cannot be separated one from another and they have a part in the Latter that have a part in the Former for Presentation doth necessarily imply the Oblation and gives a perpetual Force and Vigor to it in the sight of God Heb. 9.12 It is not enough to prepare the Price of Redemption but it must be presented also to the Father Heb. 9.24 Yea * Disput Publ. 14. Thes 14. Arminius himself grants that Presentation is a part of the Oblation Christ must be an Intercessor for those to whom he is a Reconciler and his Intercession in Heaven is not a Vocal Praying but a personal Presenting of himself and his five Wounds to the Father in the behalf of those whom he personated on the Cross as the High Priest of Israel in slaying the Sacrifice put not the Sins of the Gentiles upon the Head of the Beast but the Sins of Israel only and in his going into the Sanctum Sanctorum he did not represent the Gentiles to God but the Twelve Tribes of Israel written upon his Breast-plate Thus Christ is only a Priest to satisfie both in his Oblation and Presentation for 〈◊〉 only to whom he is a Prophet to teach and a King to rule otherwise we shall make an Inequality in his Offices as well as in the Persons of the Trinity We cannot say there be some Men for whom Christ offered himself upon Earth but doth not offer himself for them in Heaven this is to make Christ but an half Priest to some and so is not a faithful High-Priest contrary to sundry Scriptures Isa 53. 11,12 1 John 2.1,2 Heb. 9.11,12 10.19,20,21 Argument 4. Those for whom Christ dyed have Christ for their Surety but all have not Christ for a Surety Ergo. He dyed not for all The Proposition is evident for every Sinner must dye for eating forbidden fruit either in himself or in his Sponsor and Surety the Wages of Sin is Death Herein consists the Suretiship of Christ that he dyeth for us 2 Sam. 18.33 Rom. 5.7 9.3 the very Phrase of dying for one demonstrates it The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thacath vice loco in the place and stead So the Septuagint Syriack Version and Chaldee Paraphrase reads David's Desire I would I had dyed in thy stead and thou remain'd alive otherwise Christ's Death had not been a counter Ransom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 1◠45. Mat. 20.28 which the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vice multorium Thus Christ is made a Curse for us i. e. in our stead The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Testament are frequently used in this Sense Thus Judah was Surety for Benjamin's Sasety Gen. 44.32 and Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surety of the New Covenant Heb. 7.22 taking upon him our Sins in his Death Isa 53.5,6,7 1 Pet. 2.24 and was made Sin for us 2 Cor. 5.21 which intimates a Commutation of Persons the one being accepted in the room of another The Assumption is as plain for were he a Surety for all then had he satisfied for all in becoming Sin and bearing the Curse and Wrath of God in their stead This is not done for all For 1. God will require of some the utmost Farthing Mat. 5.26 unless his Satisfaction was rejected as insufficient 2. Many were in Hell at that time when Christ dyed actually tormented 3. Christ knows not Workers of Iniquity Mat. 7.23 so as he knows his Sheep to
lay down his Life for them John 10.11,14,15 the latter is the Evidence of the former 4. Christ could not intend to waste the Blood of his Covenant whereof he was the Surety upon Cain and Pharaoh damned long before his Death in direct Opposition to the Eternal Decree of his own Deity There cannot be a Surrogation of Christ's Person in the room of the damned Argument 5. If the Covenant of Grace be not to all then Christ dyed not for all but the Anrecedent is true therefore c. the Consequence is prov'd thus Christ's Blood is called the Blood of the Covenant Heb. 9.20 with 8.13 and Exod. 24.8 and the Blood of the New Testament Mat. 26.28 the Covenant and the Seal of the Covenant have a necessary Connexion together and Mens Covenants are Insignificant without a Seal Moreover where a Testament is there must also be the Death of the Testator otherwise 't is of no force while the Testator liveth Heb. 9.16,17 The New Testament and New Covenant are undoubted Synonima's and are in Scripture of the same sense and signification The Assumption to wit the Covenant of Grace is not to all is true some are without the Covenant Eph. 2.12 Extra Ecclesiam nulla salus and Salvation is of the Jews John 4 22. for 't is made with the House of Israel only Jer. 31.31,32 't is only with those in whom the Condition not only required as in that of Works but absolutely promis'd is effectually wrought to wit a putting his fear in their Hearts and writing his Law in their Minds which the Election only obtains And if we enquire after the first giving of this Covenant in Paradice Gen. 3.15 None dare say that God enter'd into a Covenant of Grace with the Seed of the Serpent but only with those whose Heel the Serpent hurteth and it would seem a Mocking of Mankind to make a Covenant with all and not to make it known to the greatest part of them the word of Reconciliation is not preach'd to all Psal 147.19,20 Acts 14.16 16.6 None can be Partaker of the Covenant without Faith and Faith comes by Hearing which the greatest part of the World have not Rom. 10.14,17 Argument 6. If Christ died for his Sheep for his Friends and for his Church only then he dyed not for all but the Antecedent is true therefore the Consequent is true also The Assumption is plain in several Scriptures John 10.11,15 15.13 Acts 20.28 Eth. 5.25 Tit. 2.14 such as were Paul and Titus not such as were Pharaoh and Judas who were Goats and not Sheep Mat. 25.33 Psal 33.12 144.15 Hosea 2.23 Mat. 1.21 his People from their sins John 11.51,52 for the Children of God called Psal 107.2 The redeemed of the Lord. Now seeing those for whom Christ dyed are such as Hear his Voice and follow him to whom He gives Eternal Life John 10.27,28 Such as He sanctifies and cleanses and presents them to himself without spot or wrinkle Eph. 5.23 Such as are Redeemed from all Iniquity to purifie them to himself a peculiar People Titus 2.14 such as are his People his Chosen his Children c. It cannot be intended for all unless we will say either that Pharaoh Judas c. were of the Sheep Friends and Church of Christ or that Christ miss'd of his End intended in his Death Redemption and Remission of Sins are the Inheritance of the Saints and of such as are made Heirs of the Kingdom of Christ Col. 1.12,13,14 'T is true he dyed for Enemies Rom. 5.10 but it was to reconcile them to God such as Paul who had been an Enemy to Christ and the Believing Romans which Christ before that had called Sheep John 10.16 though then not actually converted because in his Eternal Decree he purposed to give them Faith by which they might be gathered to his Fold so that condition to come was already present in the Eternal Purpose for the Father had given them to Christ from all Eternity but Pharoah Judas c. can in no such sense be called the Saints of Christ or Friends of God as Abraham and the Disciples were Argument 7. Quibus intenditur mors Christi ijs applicatur Those for whom Christ's Death was intended to them it must be applied but it is not applied to all therefore it is not intended for all The Proposition is thus proved If the Application of Christ's Death be according to the Intention of God concerning the Latitude and Extent of it then it is applied to all for whom it is intended but the Antecedent is true Ergo c. The Truth of the Antecedent appears thus That which is according to the Will and Purpose of God is according to his Intention but the Application of the Death of Christ is according to the Will and Purpose of God concerning the latitude of it Ergo. The Application of Christ's Death is according to God's Intention as to the Latitude of it The Assumption is proved if the Efficacy of the Means of Grace be according to the Will and Purpose of God concerning the Latitude of it then is also the Application of the Death of Christ c. but the former is true for the good Pleasure and Purpose of God is the Cause ruling and measuring this Efficacy so this Efficacy must be according to God's good Pleasure and Purpose in the Extent of it Mat. 11.26 Rom. 9.15,18 Eph. 1.5,11 proves it sufficiently Ergo the latter must be granted as true also Argument 8. If Christ dyed for all then must all be actually reconciled to God but all are not so Ergo c. The Proposition is proved nothing but sin hinders Reconciliation 2 Cor. 5.19 Rom. 5.19 11.15 Christ's Death merits Reconciliation with God as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransom and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiation so that all for whom Christ died must be reconciled to God for Positâ causâ ponitur et Effectus the Death of Christ is the Cause and Reconciliation the Effect must follow it The Assumption is Evident for then if all be reconciled all must be saved Remissa culpâ remittitur et poena and nothing can be laid to the charge of any take away the Sin and you acquit the Sinner and to grant such an Acquittance and Reconciliation to all brings in many Absurdities Paul rejoyc'd in his Reconciliation by Christ Rom. 5.11 which he would not have done had it been a common Benefit to Herod and Pilate as well as to himself For upon this Hypothesis it follows 1. That Cain Pharaoh c. were reconciled to God by Christ's Death when they were at the time of Christ's dying in the Torments of Hell and never to be delivered from them 2. That God damns reconciled Persons 3. That God takes double Pay for one Fault in punishing both the Surety and the Debtor whereas Nemo bis tenetur pro uno delicto 4. That Christ's reconciling of some is ineffectual c. But